Two Perspectives on Slavery

The starkest of contrasts: an anonymous Hellenistic epigram depicting a grateful slave and his benevolent master, and an Athenian letter recounting a slave’s desperation and his master’s brutality.

Anonymous Epigram 7.179 (Greek Anthology)

Even now from under the earth, master,
I remain obedient to you.
Your kindness I haven’t forgotten:
Three times you saw me from sickness to health;
And now you’ve gone so far as to lay me
Under this sheltering stone, announcing:
Medes, a Persian.
You’ve done right by me.
For that, you’ll have willing slaves in your debt.

In 1972, excavation of the Athenian Agora turned up a unique c.4th-century-BC letter inscribed on a lead tablet: the speaker is an actual slave describing the actual conditions of bondage. (Presumably the letter was dictated to a scribe, and since it was found in a well, presumably it was never delivered.)

As in the fanciful epigram, δεσπότης (“master”) designates the man who command’s the slave’s life. But unlike the fictional δεσπότης whose kindness can never be repaid, the real δεσπότης is a man of limitless brutality.

The letter reads:

“Lesis sends a letter to Xenochles and his mother saying do not overlook that he’s dying in the forge, but come to his masters and find him something better. For I have been handed over to an entirely bad man: I’m dying from the whippings; I’m tied up; I’m horribly abused. And more, more!”

7.179 (Greek Anthology)

σοὶ καὶ νῦν ὑπὸ γῆν, ναί, δέσποτα, πιστὸς ὑπάρχω,
ὡς πάρος, εὐνοίης οὐκ ἐπιληθόμενος,
ὥς με τότ᾽ ἐκ νούσου τρὶς ἐπ᾽ ἀσφαλὲς ἤγαγες ἴχνος,
καὶ νῦν ἀρκούσᾐ τῇδ᾽ ὑπέθου καλύβῃ,
Μάνην ἀγγείλας, Πέρσην γένος. εὖ δέ με ῥέξας
ἕξεις ἐν χρείῃ δμῶας ἑτοιμοτέρους.

Lead tablet letter from the Athenian agora, c.4th BC. (quoted in Edward Harris, Democracy and the Rule of Law in Classical Athens, page 271)

Detail of lines 2-4 of the slave’s lead tablet letter. Reproduced from David Jordan’s “A Personal Letter Found in the Athenian Agora,” Hesperia: The Journal of the American School of Classical Studies at Athens, Vol. 69, No. 1 (Jan. – Mar., 2000), pp. 91-103.

Larry Benn has a B.A. in English Literature from Harvard College, an M.Phil in English Literature from Oxford University, and a J.D. from Yale Law School. Making amends for a working life misspent in finance, he’s now a hobbyist in ancient languages and blogs at featsofgreek.blogspot.com.

Aristotle on the Nature of Slavery

CW: Slavery, Nonsense

Aristole, Politics 1254a

“What is the nature and the ability of the slave becomes clear from these things. For a person who by nature is not his own but another’s is naturally a slave. A person is another’s if he is a possession even though a person. A possession is a tool which has a use and can be traded.

Whether anyone is this kind of person by nature or not and whether it is better and just for anyone to be a slave or not or whether instead all slavery is contrary to nature are questions which should be investigated second. It is not difficult to figure this out by theorizing logically or from empirical evidence. For ruling or submitting to rule are not only necessary realities but they are also advantageous.

Some things are well-suited straight from birth to be ruled and others are suited to ruling. There are also many types of rulers and subordinates. The rule of better subjects is always better, for example being master of a person is better being master of a beast since the work which is expected from higher order creatures is greater. So, when one rules and the other is ruled, there is some labor from them together.

However so many things are put together from multiple parts and are united in one common whole, whether from continuous or separate pieces, the ruling and the ruled are clear in all. And this trait is present in living things as a result of nature…”

Τίς μὲν οὖν ἡ φύσις τοῦ δούλου καὶ τίς ἡ δύναμις, ἐκ τούτων δῆλον· ὁ γὰρ μὴ αὑτοῦ φύσει ἀλλ᾿ ἄλλου ἄνθρωπος ὤν, οὗτος φύσει δοῦλός ἐστιν, ἄλλου δ᾿ ἐστὶν ἄνθρωπος ὃς ἂν κτῆμα ᾖ ἄνθρωπος ὤν, κτῆμα δὲ ὄργανον πρακτικὸν καὶ χωριστόν. πότερον δ᾿ ἐστί τις φύσει τοιοῦτος ἢ οὔ, καὶ πότερον βέλτιον καὶ δίκαιόν τινι δουλεύειν ἢ οὔ, ἀλλὰ πᾶσα δουλεία παρὰ φύσιν ἐστί, μετὰ ταῦτα σκεπτέον. οὐ χαλεπὸν δὲ καὶ τῷ λόγῳ θεωρῆσαι καὶ ἐκ τῶν γινομένων καταμαθεῖν. τὸ γὰρ ἄρχειν καὶ ἄρχεσθαι οὐ μόνον τῶν ἀναγκαίων ἀλλὰ καὶ τῶν συμφερόντων ἐστί, καὶ εὐθὺς ἐκ γενετῆς ἔνια διέστηκε τὰ μὲν ἐπὶ τὸ ἄρχεσθαι τὰ δ᾿ ἐπὶ τὸ ἄρχειν. καὶ εἴδη πολλὰ καὶ ἀρχόντων καὶ ἀρχομένων ἐστίν (καὶ ἀεὶ βελτίων ἡ ἀρχὴ ἡ τῶν βελτιόνων ἀρχομένων, οἷον ἀνθρώπου ἢ θηρίου, τὸ γὰρ ἀποτελούμενον ἀπὸ τῶν βελτιόνων βέλτιον ἔργον, ὅπου δὲ τὸ μὲν ἄρχει τὸ δ᾿ ἄρχεται, ἐστί τι τούτων ἔργον)· ὅσα γὰρ ἐκ πλειόνων συνέστηκε καὶ γίνεται ἕν τι κοινόν, εἴτε ἐκ συνεχῶν εἴτ᾿ ἐκ διῃρημένων, ἐν ἅπασιν ἐμφαίνεται τὸ ἄρχον καὶ τὸ ἀρχόμενον, καὶ τοῦτο ἐκ τῆς ἁπάσης φύσεως ἐνυπάρχει τοῖς ἐμψύχοις· καὶ γὰρ ἐν τοῖς μὴ μετέχουσι ζωῆς ἐστί

Antikensammlung F 871, Potters Extracting clay. H/T to @CM_Whiting for correcting errors

Aristotle on the Nature of Slavery

CW: Slavery, Nonsense

Aristole, Politics 1254a

“What is the nature and the ability of the slave becomes clear from these things. For a person who by nature is not his own but another’s is naturally a slave. A person is another’s if he is a possession even though a person. A possession is a tool which has a use and can be traded.

Whether anyone is this kind of person by nature or not and whether it is better and just for anyone to be a slave or not or whether instead all slavery is contrary to nature are questions which should be investigated second. It is not difficult to figure this out by theorizing logically or from empirical evidence. For ruling or submitting to rule are not only necessary realities but they are also advantageous.

Some things are well-suited straight from birth to be ruled and others are suited to ruling. There are also many types of rulers and subordinates. The rule of better subjects is always better, for example being master of a person is better being master of a beast since the work which is expected from higher order creatures is greater. So, when one rules and the other is ruled, there is some labor from them together.

However so many things are put together from multiple parts and are united in one common whole, whether from continuous or separate pieces, the ruling and the ruled are clear in all. And this trait is present in living things as a result of nature…”

Τίς μὲν οὖν ἡ φύσις τοῦ δούλου καὶ τίς ἡ δύναμις, ἐκ τούτων δῆλον· ὁ γὰρ μὴ αὑτοῦ φύσει ἀλλ᾿ ἄλλου ἄνθρωπος ὤν, οὗτος φύσει δοῦλός ἐστιν, ἄλλου δ᾿ ἐστὶν ἄνθρωπος ὃς ἂν κτῆμα ᾖ ἄνθρωπος ὤν, κτῆμα δὲ ὄργανον πρακτικὸν καὶ χωριστόν. πότερον δ᾿ ἐστί τις φύσει τοιοῦτος ἢ οὔ, καὶ πότερον βέλτιον καὶ δίκαιόν τινι δουλεύειν ἢ οὔ, ἀλλὰ πᾶσα δουλεία παρὰ φύσιν ἐστί, μετὰ ταῦτα σκεπτέον. οὐ χαλεπὸν δὲ καὶ τῷ λόγῳ θεωρῆσαι καὶ ἐκ τῶν γινομένων καταμαθεῖν. τὸ γὰρ ἄρχειν καὶ ἄρχεσθαι οὐ μόνον τῶν ἀναγκαίων ἀλλὰ καὶ τῶν συμφερόντων ἐστί, καὶ εὐθὺς ἐκ γενετῆς ἔνια διέστηκε τὰ μὲν ἐπὶ τὸ ἄρχεσθαι τὰ δ᾿ ἐπὶ τὸ ἄρχειν. καὶ εἴδη πολλὰ καὶ ἀρχόντων καὶ ἀρχομένων ἐστίν (καὶ ἀεὶ βελτίων ἡ ἀρχὴ ἡ τῶν βελτιόνων ἀρχομένων, οἷον ἀνθρώπου ἢ θηρίου, τὸ γὰρ ἀποτελούμενον ἀπὸ τῶν βελτιόνων βέλτιον ἔργον, ὅπου δὲ τὸ μὲν ἄρχει τὸ δ᾿ ἄρχεται, ἐστί τι τούτων ἔργον)· ὅσα γὰρ ἐκ πλειόνων συνέστηκε καὶ γίνεται ἕν τι κοινόν, εἴτε ἐκ συνεχῶν εἴτ᾿ ἐκ διῃρημένων, ἐν ἅπασιν ἐμφαίνεται τὸ ἄρχον καὶ τὸ ἀρχόμενον, καὶ τοῦτο ἐκ τῆς ἁπάσης φύσεως ἐνυπάρχει τοῖς ἐμψύχοις· καὶ γὰρ ἐν τοῖς μὴ μετέχουσι ζωῆς ἐστί

Antikensammlung F 871, Potters Extracting clay. H/T to @CM_Whiting for correcting errors