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Freeing of slaves, See FREEDMEN.
A corps of archers amongst the Athenians, formed of State slaves, who performed the duties of police and were also employed in war. (See further SLAVES, I, at end.)
A chamberlain. See SLAVES.
The wooden shoe of the Roman peasants and slaves.
The name among the Greeks for the slave who had the duty of looking after the son of his master whilst in boyhood, instructing him in certain rules of good manners, and attending him whenever he went out, especially to school and to the paloestra and gymnasium. With the Romans in earlier times it was an old slave or freedman who had a similar duty as custos; but after it became the custom to have even children taught to speak Greek, his place was filled by a Greek slave, who bore the Greek name and had the special duty of instructing his pupils in Greek.
VILICUS 58.64%
The Latin term for the steward of an estate. (See VILLA and SLAVES.)
The emancipation of slaves was tolerably common, both among Greeks and Romans. The Greeks had no special legal form for the process, and consequently no legal differences in the status of freedmen. At Athens they took the position of resident aliens, and lay under certain obligations to their liberators as patrons. They could be called to legal account for any injury done to their patrons, and if condemned could be given back to them as slaves, or sold by the state. In the latter case the price was paid to their liberators. Among the Romans emancipation (manumissio) was a lucrative proceeding for the State, as a tax of 5 per cent. on the value of the slave was paid on his being set free. Emancipation was either formal or informal. (1) Of formal emancipation there were three kinds: (a) the manumissio vindicta, in which the owner appeared with the slave before an official with judicial authority, who in later times would generally be the praetor or governor of the province. A Roman citizen, usually one of the magistrates' lictors, laid a staff (vindicta) on the slave's head and declared him free. The master, who was holding the slave with his hand, thereupon signified his consent, and let him go, as a symbol of liberation (manu misit). This formality was in later times restricted to the simple declaration of the master in the presence of the magistrate. (b) The manumissio censu, in which the master enrolled the slave's name in the list of citizens. (c) The manumissio testamento, or manumission by will. Here the master declared his slave free in his will, or bound his heir to emancipate him. The heir might adopt the formal or informal process. Constantine added a new form, the manumissio in ecclesia, or emancipation in the church in presence of the congregation. (2) Informal emancipation took place in virtue of an oral declaration on the part of the master, in presence of friends (inter amicos), or by letter (per epistulam), or by inviting the slaves to the master's table. The freedmen were called liberti in relation to the liberator (e.g. libertus Coesaris) and libertini in their legal relation to the State. After formal emancipation they at once became Roman citizens, and members of the urban tribes and of the lowest classes in the centurioe, with full right of voting. But, not being free born, they were not eligible to office, and were excluded from military service. The latter was, however, the case only till the 1st century B.C. They obtained the right to be enrolled in the country tribes several times in the republican period, but not permanently till the imperial age. Their descendants, however, were, as being free-born (ingenui), admitted into all the tribes, and in the second, or at least in the third generation, eligible to office. Informal emancipation conferred only practical freedom without civic rights. It was not until 17 A.D., under Tiberius, that freedmen of this kind won the commercium, or the right of acquiring and transferring property. Even then they had no power of testamentary bequest, and their property, at their death, went to their liberators. It was permissible, however, to pronounce a formal emancipation after their death. To obviate abuses, and to check the excessive increase in the number of freedmen, the right of manumission was limited in several directions under Augustus. Among other things, if a slave under thirty years of age was to be manumitted vindicta, a proof of sufficient reason was required; and, in case of testamentary manumission, the number was limited to a certain proportion of the whole number of slaves, and never allowed to exceed 100. A mutual obligation continued to exist between the freedman and his liberator, based on the fact that the freedman belonged to the family of his patron. This is seen in the circumstance that the freedman assumed the nomen and the proenomen of his patron. In and after the 1st century B.C. we generally find a Greek cognomen added. A well-known freedman of Lucius Cornelius Sulla, for instance, was called Lucius Cornelius Epicadus. The patronus was bound on his side to care for his libertus, and in consequence either retained him altogether in his home and service, or supplied him with a farm and capital to start it; buried him in the family tomb after his death, and took charge of his children if not grown up. On the other side the freedman was bound to support his patronus, in case of need, out of his own resources, and if he was reduced to poverty, to maintain him. If he died childless, his patron inherited his property ut the rights of the patron in respect of his freedman did not pass to the patron's heirs. If the freedman neglected his duties, he was liable to severe punishment. In special cases, at least under the Empire, he might be sold for his patron's profit, or given back to him as a slave.
A name given at Athens to a corps of mounted archers, composed of slaves belonging to the state. (See HIPPEIS.)
The overseer of a temple that had no priest of its own (see PRIESTS); also a major-domo. (See SLAVES.)
BRISEIS 47.12%
The favourite slave of Achilles. Agamemnon took her from him, and thus kindled the wrath of the hero, to the ruin of the Greeks. (See TROJAN WAR.)
The Roman term for a slave who had the duty of reporting to his master the names of his slaves (often very numerous), of those who waited on him in the morning, of other visitors, and of those he was walking abroad. The latter duty as especially importantif his master was candidate for office, and, in order to gain votes, was anxious to canvass many of the electors in the public streets. [The word is properly written nomenculator, as is proved by the evidence of glosses and MSS. Cp. Martial, x 30, 30; Suetonins, Aug. 19, Calig. 41, Claud. 34.]
A Latin word properly meaning tent companionship, or companionship in military service. The word signified (1) the relation of young Roman nobles to the general officer to whom they had voluntarily attached themselves for the sake of military training, and in whose company they took their meals in the tent. It meant (2) the marriage of slaves, which was not legally accounted marriage, though under the Empire it was considered, as a rule, indissoluble if contracted by members of the same household. (3) The marriage between free persons and slaves, which was not considered legal.
A Roman epithet of Juno. A special feast, called the Nonae Caprotinae, was celebrated in her honour on the Nones of Quintilis, or 7th of July. In this celebration female slaves took a considerable part. The festival was connected with another, called Poplifugium, or the "Flight of the People," held on the 5th of July. Thus a historical basis was given to it, though the true origin of both festivals had been probably forgotten. After their defeat by the Gauls, the Romans were conquered and put to flight by a sudden attack of their neighbours, the Latins, who demanded the surrender of a large number of girls and widows. Thereupon, at the suggestion of a girl called Tutula (or Philotis), the female slaves disguised themselves as Roman ladies, went into the enemy's camp, and contrived to make the enemy drunk, while Tutula, climbing a wild fig-tree, gave the signal for the Romans to attack by holding up a torch. The Poplifugia were celebrated by a mimic flight. On the 7th July, the female slaves went in procession to the fig-tree, where they carried on all kinds of sports with the assembled multitude. Besides this, there was a sacrifice and a festal meal at the tree, and on the next day a thanksgiving, celebrated by the pontifices.
Examples of handicraft applied to the ordinary needs of life occur in the mythical ages of Greece. Among the gods of Olympus, Hephaestus represents this kind of industry, and the oldest craftsmen are represented as divine beings appearing on earth, as in the instance of the Idaean Dactyli and the Telchines in Crete. In the Homeric poems, which are the production of an age fairly advanced in culture, the number of craftsmen properly so called is very small. (See DEMIURGI.) The only ones mentioned are builders, carpenters, potters, and workers in leather and metal. The development of the mechanical arts inGreece was immensely indebted, in ancient times, to foreign influence, especially that of the East; for Eastern civilization was far older than Hellenic. The greater part of the trade carried on in Greek waters was in the hands of the Phoenicians, and it was, consequently, Phoenician manufacture which the Hellenes took as a model for imitation, so soon as they thought of widening the sphere of their own industries, and bringing them to perfection. Since the 6th century B.C., or thereabouts, the definite impress of Asiatic manufacture disappears, and Greek trade, supported by a rapidly developing art, takes its own time. Not that it lost all contact with foreign work, for not only did the colonies keep up an active communication with the non-Hellenic world, but foreign craftsmen took up their permanent residence in Greek towns, such as Athens and Corinth. Manual labour, like every lucrative occupation, was generally held in low esteem among the Greeks, and especially among the Dorian tribes. But this state of opinion must have grown up comparatively late, as there is no trace of it in Homer or Hesiod. On the contrary, the Homeric princes do not think it beneath them to undertake the work of craftsmen. In later times we find the free citizens of many states entirely declining all manual labour. In Sparta, for instance, the handicrafts were only practised by the perioeci and helots, and mechanics were excluded from civic rights. At Athens all citizens were equal in the eyes of the law, and it was expressly forbidden to reproach a man for the character of his vocation, whatever it might be. The poorer citizens were compelled by law to practise some trade or other, and it was quite usual to engage in commerce. But still, in the opinion even of the wisest statesmen, mechanical labour was physically, intellectually, and morally prejudicial. The petty anxieties which it involved were held to be incompatible with the tone, and culture demanded by the active life of the citizen, with the qualities which would enable him to join in deliberation on great affairs of state, and conduct public business with hones and intelligence. It was thought, in fact, that all manual labour should be left to slaves and freedmen. Much of the mechanical industry of Athens was, accordingly, in the hands of slaves, freedmen, and resident aliens. The slaves worked sometimes on their own account, paying a certain amount of their earnings to their master; sometimes entirely for the profit of their masters, the latter taking no active part in the business; sometimes they acted as assistants to the citizens and resident aliens who carried on a business of their own. But in industrial cities the great mass of slaves was employed in factories, the owners of which left the superintendence of the work to a head man, usually himself a slave or freedman, reserving for themselves only the general management and the financial control of the business. The immense masses of slaves kept at Athens and Corinth, and in Aegina and Chios, show how numerous the factories were in industrial cities. The manufacture of metal wares, pottery, and other objects which could not be made at home, was the most extended of all. The division of labour kept pace with the development of trade and manufacture. This fact may partly explain how it is that, in spite of the comparative simplicity of their tools, the Greek craftsmen attained, especially in works of art, such admirable perfection of technical detail. In ancient Greece it would appear that there were no trade-guilds and corporations in the proper sense. But among the Romans these societies were an institution of old standing, the foundation of which was attributed to king Numa, like that of many others which had existed from time immemorial. The guilds of craftsmen (collegiaopificum), included flute-players, goldsmiths, coppersmiths, carpenters, fullers, dyers, potters, and shoemakers. There was originally a ninth collegium, which embraced all not included in the other eight; but in later times these, with the new industries that gradually arose, combined into special guilds. The object of the guilds undoubtedly was to maintain an unbroken tradition, and to watch over the common interest. But there seems to have been no compulsion exercised to make men join a guild. The Romans, like the Greeks, seem to have thought that there was something objectionable in mechanical labour; but it is uncertain whether the prejudice was of really old standing. It must be remembered that the Servian constitution threw the burden of military service entirely upon the landowners. Thus the craftsmen, who as a rule had no landed property, were practically, though not legally, excluded from the army. From this circumstance may have arisen the low estimation in which manual industry was consequently held. It was partly owing to this state of opinion that peasants, when they lost their land, were unwilling to win their bread as mechanics, and preferred to adopt the dependent position of clients livin on public alms and the bribes of candidates at elections. In Rome, as in Greece, the handicrafts tended more and more to pass into the hands of strangers, freedmen, and slaves. In wealthy houses most of the necessary manual work was done by slaves, whose talents were often, as in Greece, turned to account by their masters. They were often employed in manufactures, and specially in such branches of industry as could be combined with agriculture, tilemaking for instance, pottery, dying, tanning, felt-making, etc. No social stigma attached to manufacture in Rome any more than in Greece; indeed in the imperial age even the emperors and the members of the imperial household would, without scruple, invest their private capital in industrial undertakings of this sort. After the fall of the republic, and throughout the imperial age, Rome was the centre of the whole commercial activity of the ancient world, though the Romans made no special contribution to industrial progress. Having in former ages been dominated by Etruscan influence, Roman industry was in later times dependent on the art of the Eastern world, and especially of Greece.
The right of possession obtained through mancipatio (q.v.), and the possession itself, which none but the head of the family has a right to dispose of. Homines liberi in mancipio are free men, whom their father has given into the power of another man by mancipatio, e.g. in compensation for some damage they have done to the latter. Their position differed from that of slaves in this, that they retained the right of personality, could complain if their masters treated them badly, and regained all the rights of a freeborn man on leaving their position of dependence. This was effected in the same way as the liberation of slaves vindicta, censu, and testamento. (See FREEDMEN.) After the repeal of the severe laws making imprisonment the penalty of convicted debtors, the same relation as that mentioned above existed between debtor and creditor, until the money was paid.
The third wife of Athamas (q.v.) who married her under the impression that his wife Ino was dead. When he heard, however, that Ino was living as a votary of Dionysus, in the ravines of Parnassus, he secretly sent for her. Themisto, on hearing this, determined, in revenge, to kill Ino's children, and ordered a slave, who had lately come to the house, to dress her children in white and Ino's in black, so that she might be able to distinguish them in the night. But the slave, who was Ino herself, suspecting the evil intention, exchanged the clothes. Themisto, in consequence, killed her own children, and, on becoming aware of her mistake, slew herself also.
A Greek philosopher of Gadara in Syria, flourished about B.C. 250. He was originally a slave, and afterwards an adherent of the Cynic school of philosophy. His writings (now completely lost) treated of the follies of mankind, especially of philosophers, in a sarcastic tone. They were a medley of prose and verse, and became models for the satirical works of Varro, and afterwards for those of Lucian.
A festival celebrated by Roman matrons on the 1st of March, the anniversary of the foundation of the temple of Juno Lucina on the Esquiline. In the houses sacrifices and prayers were offered for a prosperous wedlock, the women received presents from the men and waited on the slaves, just as the men did at the Saturnalia. In the temple of the goddess, women and girls prayed to her and to her son Mars, and brought pious offerings.
LETTERS 24.20%
Letters were written on tablets (see DIPTYCHON) Or small rolls of papyrus, the address being put on the outside. They were tied up with a thread, and the knot was sealed with wax. In wealthy Roman families special slaves or freedmen (ab epistulis) were kept for writing the correspondence, and carrying the letters: the latter were called tabellarii.
PAENULA 24.00%
A mantle of shaggy frieze or leather, thick and dark-coloured, without sleeves, buttoned or stitched up in front, in the direction of its length. A hood (cucullus) was generally fastened on to it, and drawn over the head. It was chiefly worn by people of low rank and slaves, but also by the higher classes, and even by ladies, in bad weather, on a journey, and in the country.
Type: Standard
gutter splint
gutter splint
gutter splint