{ "_about": "English layer, glossary and scholarship for reports/SOCIAL-CLASSES.html; Chinese text, Greek and translations come from reports/SOCIAL-CLASSES-CONTEXTS.md (drafts/odyssey-expert-panel-20260906, second version 2026-09-06). Ath.Pol. English is this page's working rendering (no public-domain Perseus English ); Dem. 57 English is A. T. Murray 1939 via Perseus. Quotations from scholarship are verbatim with page. Outlines, glossary and paraphrases CC BY-SA 4.0.", "glossary_intro_en": "The same Greek word can name a different thing in Ithaca and in fourth-century Athens, and a different English or Chinese word can hide that. Each entry gives the term as it appears in the passages above, its domain, an English and a Chinese gloss, what it does not mean, where it occurs on this page, and, for Homeric terms, how many lines of the Odyssey carry it (counted on the pinned text at build time).", "glossary_intro_zh": "同一个希腊词在伊萨卡与前四世纪雅典可以指不同的东西，而英译或汉译的不同又可能把这一点遮住。每条给出该词在上文选段中的形式、所属领域、英汉释义、它不是什么、在本页何处出现；荷马用语另附全诗行数（据底本于构建时统计）。", "units": { "H01": { "title_en": "The king's place and mastery of the house", "cat_en": "Kingship and household", "cat_zh": "王权与家户", "before_en": "Telemachus has told the suitors to leave his hall and feast at their own houses; if they go on eating up one man's substance he will call on the gods for requital. They bite their lips, astonished at his boldness; at 1.383 Antinous begins to answer, so the window opens inside his speech.", "in_en": "Antinous mocks the boy's bold speaking and prays Zeus never make him king in Ithaca, though the place is his by birth. Telemachus grants that kingship brings wealth and honour, then distinguishes: there are many other kings of the Achaeans in Ithaca, young and old, and one of them may have that place now that Odysseus is dead; but he will be lord of his own house and of the slaves Odysseus won for him. Eurymachus answers that who shall be king lies on the knees of the gods, wishes him his possessions and mastery in his own halls, and turns to ask who the departed stranger was.", "after_en": "Eurymachus presses on: did the stranger come on business of his own, why did he leave so fast? Telemachus says he no longer trusts news of his father's return and names the guest Mentes of Taphos, a friend of the house, which was Athena's disguise. 1.408 is the first half of an either/or question completed at 1.409.", "discussion_en": "The passage keeps three powers apart: the king's place (basileus, which another man may take), mastery of the household (oikoio anax) and ownership of the slaves (dmōōn anax). Athens has no king's place; office is distributed by census class and lot (A02, A03), and mastery of a house is framed by citizenship and legitimate birth (A01). Telemachus claims the smaller of the first two, and Eurymachus shrinks even that to the possessions. Crielaard (2020) warns against reading the suitors' contest as a normal succession procedure: it is a sign of Ithaca's disorder." }, "H02": { "title_en": "The invited specialist and the beggar", "cat_en": "Free labour and status", "cat_zh": "自由劳动与身份", "before_en": "Odysseus, disguised as a beggar, has gone round the feast begging from each suitor; some pity him and give, and ask who he is. Melanthius the goatherd says he has seen the stranger before; the window opens inside his answer, that the swineherd brought him.", "in_en": "Melanthius says he does not know the man's birth. Antinous rebukes Eumaeus for bringing another beggar to town: are there not enough vagrants eating up the master's substance? Eumaeus answers that a noble man should not speak so, and lists those whom one does invite from abroad: the dēmioergoi, seer, healer, builder, singer, who are bidden all over the earth; no one invites a beggar to eat him out of house. He adds that Antinous is harsh to Odysseus' slaves and to him above all. Telemachus tells him not to waste words and turns on Antinous with irony about his fatherly care.", "after_en": "Telemachus explains the irony: Antinous is driving the guest out. He tells him to give the stranger food, and says he would rather eat much himself than give to another. Antinous retorts. 17.397 is only the opening of the ironic sentence, completed at 17.398–399.", "discussion_en": "The beggar (ptōchos, 27 lines, densest in Books 17 and 18) and the vagrant (alēmōn, 19 lines) are the poem's lowest free conditions; the hired man (thēs, 4.644; thēteuein 11.489), whom Raaflaub calls the lowest of free men, is less protected than a slave, which is why Achilles would rather be a hireling than king of the dead. The Athenian fourth class, the thētes (A02), borrows the word but is a class inside the citizen body with assembly and court rights; the Homeric thēs has no community standing at all. One word, and the position is reversed." }, "H03": { "title_en": "Eumaeus buys Mesaulius: an enslaved man with means", "cat_en": "Slavery and property", "cat_zh": "奴役与财产", "before_en": "Odysseus, still the unrecognised vagrant, is in the swineherd's lodge. Eumaeus and his men have slaughtered a pig, roasted and shared it, set a portion aside for the nymphs and Hermes, and honoured the guest with the whole chine (14.425–438).", "in_en": "Odysseus thanks his host; Eumaeus answers that the god gives one thing and withholds another. After the first offerings and the libation, Mesaulius serves the bread, and the narrator explains who he is: the swineherd had got him by himself, while the master was away, without the mistress or old Laertes, buying him from the Taphians with his own goods. They eat and go to bed; a foul night comes on with rain and wind, and Odysseus, to test whether the swineherd will lend him a cloak, begins a story.", "after_en": "The story: a night ambush at Troy in which Odysseus, by a ruse, got a cloak for the speaker who had left his behind. Eumaeus praises the tale and promises what is needed for the night, but says there are no spare clothes; a new cloak must wait for Telemachus (14.463–517).", "discussion_en": "Eumaeus is a king's son (15.413–414) who was sold into slavery and can himself buy a man. Davies (2017) calls this status inconsistency, when wealth, legal standing and social recognition do not line up; his Athenian example is the banker Pasion. Athenian law makes freedom and legitimate birth two separate tests at registration (A01), and a man voted down is sold by the city; Ithaca has no such procedure, and standing rests on a master's power and the community's acquiescence. Lewis (2018) holds that the poem's dmōes are slaves in the strict sense and that the warmth of tone is a feature of the genre; Porter (2021) reads the rewards given to loyal men like Eumaeus as part of a long-term coercive system." }, "H04": { "title_en": "Eumaeus on what slavery takes away: Argus and the absent master", "cat_en": "Slavery and excellence", "cat_zh": "奴役与优长", "before_en": "Odysseus and Eumaeus have reached the house. The old dog Argus knows his master but cannot come to him; Odysseus wipes away a tear unseen and, keeping his disguise, asks the swineherd what the dog once was. 17.311 introduces Eumaeus' answer, where the window begins (17.290–311).", "in_en": "Eumaeus praises the hound's old speed and strength and ties its neglect to the master's absence. He generalises: slaves whose masters no longer rule them will not do what is proper, for Zeus takes away half a man's worth when the day of slavery comes on him. He goes in; the narrator tells that Argus dies having seen Odysseus in the twentieth year. Telemachus beckons the swineherd to him (17.312–333).", "after_en": "17.334 completes the action: Eumaeus sets the stool opposite Telemachus' table and is served. Odysseus follows in his beggar's guise; Telemachus sends him food and tells him to beg from the suitors, and Athena urges him to go round them so as to learn which are decent (17.334–365).", "discussion_en": "The speaker is himself a slave, and has just said that slaves without a master's rule do not do what is proper (17.320–321). Porter (2021) notes that direct supervision by the master, enforcing reward and punishment, is a theme shared by the Odyssey and Xenophon's Oeconomicus across several centuries. In reception the word itself is contested: Wilson (2018) insists on slaves for dmōai and, reviewing Nolan's film, notes its preferred term servant; Seymour (1908) and Keller (1902) had called the poem's dependants not slaves in the modern sense; Thalmann (1998) reads the good slave Eumaeus as an ideological type; Lewis (2018) holds they are slaves. Whether a Chinese translation writes 奴仆 or 奴隶 depends on where the reader stands in that history." }, "A01": { "title_en": "Registration and scrutiny of citizens", "ref_en": "Constitution of the Athenians 42.1", "cat_en": "Citizenship", "cat_zh": "公民资格", "before_en": "Chapter 41 closes the history of constitutional change: the restoration by the men who returned from Phyle and Piraeus is the last change, and the people now hold power through decrees, courts and review of council decisions; 41.3 recalls the introduction of assembly pay. 42.1 turns to the present constitution, beginning with who may be enrolled.", "after_en": "42.2–5: the council reviews the ages of the enrolled; then the two years of the ephebes, with their supervisors chosen by the people, the tour of sanctuaries, garrison duty at Piraeus, training in arms, archery, javelin and catapult, the shield and spear in the second year, patrol of the countryside, and exemption from most duties and lawsuits until they join the other citizens. This is the author's own time, not Solon's and not Homer's.", "english_label": "Working English rendering for this page", "english": { "希腊文（42.1，全节）": "The present arrangement of the constitution is as follows. Those share in citizenship whose parents are both of citizen birth (astoi), and they are enrolled among the demesmen when they are eighteen years old. When they are enrolled, the demesmen vote on them under oath: first, whether they seem to have reached the age the law requires, and if they do not, they go back among the boys; second, whether the man is free and born in accordance with the laws. Then, if they vote that he is not free, he may appeal to the court, and the demesmen choose five men from among themselves as accusers; if he is judged to have no right to be enrolled, the city sells him; if he wins, the demesmen are bound to enrol him." }, "discussion_en": "Ithaca has no enrolment, scrutiny or appeal; standing is fixed by birth, capture, purchase and a master's acknowledgement (H01, H03). Athens hands these decisions to the demesmen's vote and to a court. Both societies still hang the unfree person's fate on a fact outside any procedure: in Homer the day of capture (H04), in Athens the city's sale of a man voted down." }, "A02": { "title_en": "The four Solonian classes and how later readers explained them", "ref_en": "Constitution of the Athenians 7.3–4", "cat_en": "Census classes", "cat_zh": "财产等级", "before_en": "7.1–2: Solon set up a constitution and made laws, abolishing Draco's ordinances except those on homicide; the laws were written up on the kyrbeis, all swore to observe them, and the nine archons gave a special oath; the laws were to stand for a hundred years. The four classes appear inside this retrospective account of early legislation.", "after_en": "Chapter 8: the archons were chosen by lot from candidates put forward by the tribes, and the author cites the law on the treasurers, still in force, as evidence of allotment by class; then the four tribes, the naukrariai, the council of four hundred and the council of the Areopagus, and the law against standing aside in civil strife. The author explains early origins by the institutions of his own day; the argument itself needs testing for date and transmission.", "english_label": "Working English rendering for this page", "english": { "希腊文（7.3，全节）": "He divided the people by assessment into four classes, as they had been divided before: the five-hundred-measure men, the horsemen, the zeugitai and the thētes. The other offices he assigned to be held from the five-hundred-measure men, the horsemen and the zeugitai, namely the nine archons, the treasurers, the sellers, the Eleven and the kōlakretai, giving each office in proportion to the size of the assessment; to those who paid the thētes' rating he gave a share only in the assembly and the courts.", "希腊文（7.4，全节）": "A man had to be rated a five-hundred-measure man if he made from his own property five hundred measures of dry and liquid produce together; a horseman, those who made three hundred; though some say, those able to keep a horse, and they bring as evidence the name of the class, as if given from the fact, and the dedications of the ancients: for on the Acropolis stands a statue of Diphilus with this inscription, 'Anthemion son of Diphilus dedicated this to the gods, having exchanged the thētes' rating for the horseman's', and a horse stands beside it in witness that this is what horseman means. Still, it is more reasonable that they were divided by measures, like the five-hundred-measure men; a zeugitēs paid those who made two hundred of both together; the rest paid the thētes' rating and had no share in any office. And so even now, when a man about to be allotted to an office is asked what rating he pays, no one would say the thētes'." }, "discussion_en": "Homer's words for wealth are ktēmata and kteata (56 lines) and livestock, measures of what a household owns; Solon's timēma divides eligibility for office by yearly yield. The one decides who presides at the feast and who can buy a man, the other who may draw lots for office. Neither converts wealth straight into standing: Eumaeus has goods and is a slave; the Athenian thēs is poor and a citizen." }, "A03": { "title_en": "The law stands, the property bar has slackened in practice", "ref_en": "Constitution of the Athenians 47.1", "cat_en": "Office and wealth", "cat_zh": "任官与财富", "before_en": "Chapter 46, on the council's duties under the present constitution: it oversees the triremes, tackle and shipsheds and the building of new ships, inspects public buildings, and refers wrongdoing to the people and the courts. 47.1 continues with what the council administers jointly with other magistrates, beginning with the treasurers of Athena.", "after_en": "47.2–5: the sellers (pōlētai) and their business, the leasing of mines, tax contracts and the sale of confiscated property, the record of payers and instalments, and the boards handed to the council for safekeeping and cancellation. This is administrative detail of the author's day.", "english_label": "Working English rendering for this page", "english": { "希腊文（47.1，全节）": "It also administers most business jointly with the other magistrates. First, the treasurers of Athena are ten, one allotted from each tribe, from the five-hundred-measure men according to Solon's law (for the law is still in force), but the man allotted holds office even if he is very poor. They take over the statue of Athena, the Victories, the other ornaments and the money, in the presence of the council." }, "discussion_en": "The passage separates a law that remains on the books from a practice that ignores it. Homer has no such gap because he has no written rule: Telemachus' claim to the house and Eurymachus' wish that no man strip him of it (H01) are spoken positions, not statutes." }, "A04": { "title_en": "Poverty, occupation and citizen birth", "ref_en": "Demosthenes 57 (Against Eubulides) 45", "cat_en": "Poverty and status", "cat_zh": "贫穷与身份", "before_en": "Euxitheus is defending his citizenship. At 57.44 he calls witnesses who acknowledge the kinship, and asks for the testimony of Cleinias and his relatives about his mother's standing when she nursed another woman's child.", "after_en": "57.46 brings the arguments on both parents together and adds his own admission to the phratry, enrolment in the deme, nomination for the allotted priesthood of Heracles and his scrutinised tenure of office. These are a litigant's claims, not a verdict.", "english_label": "A. T. Murray 1939 (Loeb), via Perseus", "discussion_en": "The speaker asks the court to separate poverty (penia), fortune (tychē) and descent (genos): poverty forces free people into slavish work (doulika pragmata) without changing what they are. Homer's Eumaeus is the mirror case: royal by birth, a slave in standing, in charge of herds and goods (H03). Kennedy (2014) observes that dividing Athenian women into citizen wives and everyone else hides the working identities of nurses, wool-workers and market women; the three women's occupations named at 57.45 are exactly that layer." } }, "scholarship": { "H01": [ { "cite": "Jan Paul Crielaard, “Homeric Communities”, in The Cambridge Guide to Homer (Cambridge, 2020), 227–244, at 231.", "url": "https://research.vu.nl/ws/portalfiles/portal/231636115/", "quote": "The young aristocrats of Ithaka and neighboring islands have started competing for the hand of Odysseus's widow (1.392–6), each hoping that he will marry Penelope and, through her, replace Odysseus and become the next leading basileus (chief or leader). Many scholars assume that this was a normal procedure under these circumstances.", "zh": "作者结合家户、上层首领及公共活动讨论不同共同体，并强调各场景的叙事功能。伊萨卡长期失序不能直接当成所有共同体的常态；也不宜预设一套欧洲封建等级填入诗歌。" }, { "cite": "Kurt A. Raaflaub, “Homeric Society”, in Ian Morris and Barry Powell (eds), A New Companion to Homer (Leiden, 1997), 624–648, at 642.", "quote": "The assembly thus is a traditional institution, deeply embedded in the structures and customs of society. Some of these assemblies are formalized to a considerable degree: they are convened by the herald's announcement, the 'right' to speak is determined by status, rank, and experience, and the speaker assumes a position of high communal authority by holding the leader's staff.", "zh": "pp.642–644 讨论集会的见证和正当化功能：集会是传统制度，发言权由地位、等级与经验决定。这一接近诗人时代、相对连贯的社会重建是一种研究立场，不能写成无争论的史诗定年。" } ], "H02": [ { "cite": "Kurt A. Raaflaub, “Homeric Society” (1997), 636.", "quote": "Demiourgoi (who do demia erga, 'works for the people') form an elite of professional craftsmen and specialists, often wandering from town to town: seers, doctors, woodworkers and other builders or artists, and bards (Od. 17.382–86). Their skills, always in high demand, compensate for their being outsiders; the ambivalence of their status is reflected in the portrait of the divine smith and artist, Hephaistos, who is envied, admired, and ridiculed at the same time.", "zh": "p.636 讨论专长对外来者地位的作用：为众人工作的专业者是游走的技艺精英，技艺补足了外来者身份；其地位的两面见于赫菲斯托斯的形象。" }, { "cite": "Kurt A. Raaflaub, “Homeric Society” (1997), 638.", "quote": "Lowest on the status scale of free men is the worker for hire (thēs). He is vulnerable and liable to be cheated and insulted by arrogant masters […] What makes the thēs contemptible is not the need to work but his dependence on others to earn his living, and thus his helplessness (Od. 18.356–75). Hence Achilleus, preferring to be last among the living rather than first among the dead, mentions not a slave but a thēs (11.489–91). Slaves, then, are supposed to be better off.", "zh": "p.638 区别雇工与奴隶：雇工是自由人中地位最低者，可鄙之处不在劳动而在依赖他人为生；阿喀琉斯宁为雇工，说明奴隶被设想为处境较好。" } ], "H03": [ { "cite": "P. A. Davies, “Articulating Status in Ancient Greece: Status (In)consistency as a New Approach”, Cambridge Classical Journal 63 (2017), 29–52; abstract.", "url": "https://doi.org/10.1017/S1750270516000130", "quote": "This article outlines a new paradigm for social status based on a model from the social sciences, commonly described as status (in)consistency. The article demonstrates the descriptive and interpretive usefulness of this approach using two case studies: social status and social mobility in classical Lakedaimonian society; and the lives and status of Pasion of Acharnai and his son Apollodoros.", "zh": "文章回应单一尺度的身份分类，考察财富、法律地位和社会承认不一致的现象。银行家案例显示成功及归化未必抹去奴隶出身的污名，但不能据少数案例推定普遍的上升机会。" }, { "cite": "David M. Lewis, Greek Slave Systems in their Eastern Mediterranean Context, c. 800–146 BC (Oxford, 2018), 111.", "quote": "Second, Thalmann's analysis of the presentation of slave-master relations has exposed its ideological underpinnings: instead of the psychological complexities of real social relations between masters and slaves, the latter are boiled down into two ideal types. On the one hand is the good slave: we might take Eumaeus as a typical example.", "zh": "Lewis 转述 Thalmann 1998：诗把主奴关系化为好奴隶与坏奴隶两个理想型，欧迈俄斯是好奴隶的典型；这是意识形态的呈现，不是真实社会关系的心理复杂性。" }, { "cite": "Jason Douglas Porter, “The Archaic Roots of Paternalism: Continuity in Attitudes towards Slaves and Slavery in the Odyssey, Xenophon's Oeconomicus, and Beyond”, Greece & Rome 68.2 (2021), 255–277, at 262.", "url": "https://doi.org/10.1017/S0017383521000061", "quote": "The system of rewards offered to 'good' slaves also shares many of its specifics with the treatment of loyal slaves in the Odyssey. For their help in defeating the suitors, Odysseus makes the following promise to his two loyal slaves Eumaeus and Philoitius: If the god subdues the proud suitors beneath my hands, I will find wives for you both and give you possessions and well-built houses near my own; and from henceforward in my eyes you two shall be comrades (hetairoi) and brothers of Telemachus.", "zh": "作者把农业家户、奴隶管理者与奖惩联系起来，比较史诗与色诺芬中的忠诚者获善待。尊荣、赠予和亲密可帮助主人维持强制体系，不能视为奴役不存在。" } ], "H04": [ { "cite": "David M. Lewis, Greek Slave Systems (2018), 61.", "quote": "And at Od. 17.320–3 Eumaeus remarks that Zeus takes away half a man's arete when the day of slavery (δούλιον ἦμαρ) befalls him. In all of these cases the language of slavery and freedom relates to literal enslavement in war or through kidnapping and reduction to the status of property of the captor.", "zh": "以本行为 δούλιον ἦμαρ 的用例：诗中自由与奴役的语言指战争或绑架造成的实际奴役，即沦为掳获者的财产。" }, { "cite": "David M. Lewis, Greek Slave Systems (2018), 110.", "quote": "Several scholars have argued that individuals called dmoes and dmoai in the Homeric poems—terms usually translated as 'slave'—cannot be treated as 'chattel slaves' in any strict sense. The reasons for this vary. Kurt Raaflaub has claimed that in this early period the language of law and legal status is inappropriate and views social realities through an anachronistic juridical lens; relationships were based on power and influence, not law. Walter Beringer and Ian Morris, on the other hand, have sought to characterize the relations between master and slave as kindly and paternalistic, and thus closer to serfdom or clientage.", "zh": "对一个世纪读法的综述与批评：Raaflaub 认为法律身份的语言不适用于这一早期；Beringer 与 Morris 把主奴关系读成温情的家长制。Lewis 本人主张他们正是严格意义的奴隶。" }, { "cite": "Jason Douglas Porter, “The Archaic Roots of Paternalism” (2021), 255 (abstract).", "url": "https://doi.org/10.1017/S0017383521000061", "quote": "The article explores the possibility that intertextual links were responsible for these similarities but suggests instead that they are reflective of real Greek slaveholding ideology across hundreds of years, which primarily served to justify an exploitative system and disguise the cruelty inherent within it.", "zh": "两个文本相隔数百年而态度连续，作者认为这反映真实的希腊蓄奴意识形态，其作用是为剥削体系辩护并掩饰其残酷。文章讨论的结构连续性不意味着两个时代的全部制度相同。" }, { "cite": "Emily Wilson, review of Christopher Nolan's The Odyssey, London Review of Books 48.14 (13 August 2026; online 24–27 July 2026).", "url": "https://www.lrb.co.uk/", "quote": "Kidnapped, trafficked and sold into slavery as a child, Eumaeus fantasises that his long-lost enslaver, Odysseus, will one day return and give him a home of his own. In the film, none of these subordinate characters has a personality of their own. […] the only wish of this 'servant' (the film's preferred term for 'slave') is to make Odysseus' life more comfortable.", "zh": "威尔逊在书评中点出影片以 servant 代 slave；她自己的 2018 年译本坚持译 slave。这是接受史上同一组词的当代争论。原页与转录互证（见底稿 4.2）。" }, { "cite": "Thomas Day Seymour, Life in the Homeric Age (New York, 1908), 263.", "url": "https://archive.org/details/lifeinhomericage00seym", "quote": "The cognate verb is used of the service which Apollo and Poseidon were sent to render to Laomedon of Troy for a year, in tending herds and in building a wall about the city (Φ 444)", "zh": "Seymour 以 θητεύειν 的动词用法说明雇工（thēs）的身份；他与 Keller 1902 都把荷马的依附者说成 not slaves in the modern sense，Lewis 2018 对此有专门批评。" } ], "A01": [ { "cite": "Naomi T. Campa, “In Defence of Female Citizenship: Apollodorus, Against Neaera 113”, Classical Quarterly 72.2 (2022), 487–492, at 487 (abstract).", "url": "https://doi.org/10.1017/S0009838822000544", "quote": "In a passage from Apollodorus' Against Neaera ([Dem.] 59.113), the manuscripts have unanimously transmitted the feminine plural genitive of 'citizen', πολιτίδων. Since Reiske's 1770 emendation, however, editions of the text have printed the considerably more common masculine form, πολιτῶν. Emphasizing the importance of female citizenship in Athens, this note proposes restoring the manuscript reading of the text.", "zh": "她主张保留抄本的女性公民词形 πολιτίδων，反对近代编者改为 πολιτῶν。这个校勘个案说明现代对公民的定义可能影响编辑判断；女性具有公民共同体身份，并不意味着她们拥有男子的大会和陪审资格。" } ], "A02": [ { "cite": "Alain Duplouy, “The So-Called Solonian Property Classes: Citizenship in Archaic Athens”, Annales HSS (English edition) 69.3 (2014), 409–439; abstract.", "url": "https://doi.org/10.1017/S2398568200000844", "quote": "It is commonly accepted that the definition of four property classes by Solon in early sixth century-BCE Athens marked a major step in the political construction of the Athenian state. However, as Claude Mossé argued thirty-five years ago, this reconstruction is mainly the result of a fourth-century-BCE historiography that positioned Solon as the founding father of Athenian democracy—casting doubt on the early existence of the so-called Solonian system. […] I propose to follow Mossé's path by considering the Solonian telē as occupational groups involved, along with many others, in the construction of the Athenian polis.", "zh": "作者挑战从第四世纪回顾性材料直接重建整齐的古风四等级制度，把梭伦的 τέλη 理解为参与城邦建构的职业群体。本页以此标明起源、性质有争论，不采用其重建作唯一答案。" }, { "cite": "M. I. Finley, The Ancient Economy, updated edition (Berkeley, 1999), 48.", "quote": "Earlier, orders were sufficiently in evidence; there is the example of Solon's reform of the Athenian constitution, traditionally in 594 B.C., whereby he divided the citizen-body into four categories, each defined by a fixed minimum property holding. But for the study of the Greek economy, the distinction of the most far-reaching significance, one that continued right through the classical period in both democratic and oligarchic states, was between the citizen and the non-citizen, because it was a universal rule—I know of no exception—that the ownership of land was an exclusive prerogative of citizens.", "zh": "Finley 区分法定群体（orders）、社会评价与经济位置；以梭伦四等级为古风等级之例，并认为对希腊经济影响最深远的区分是公民与非公民，因为只有公民能拥有土地。本页只采用区别分析维度这一方法。" } ], "A03": [], "A04": [ { "cite": "Rebecca Futo Kennedy, Immigrant Women in Athens: Gender, Ethnicity, and Citizenship in the Classical City (New York, 2014), introduction.", "quote": "Despite recent scholarship on women in Athens beyond notions of the 'citizen wife' and the 'common prostitute,' the scholarship on women, both citizen and foreign, is focused almost exclusively on women in the reproductive and sexual economy of the city. This book examines the position of metic women in classical Athens, to understand the social and economic role of metic women in the city, beyond the sexual labor market.", "zh": "作者指出公民妻子与妓女的二分遮蔽了外邦妇女的职业与经历。护士、纺织者和市场经营等材料要求把出身、性别和劳动分别考察。" } ] }, "glossary": [ { "grc": "βασιλεύς, pl. βασιλῆες", "translit": "basileus", "domain": "political", "en": "chief, 'king': one of several leading men of a community; Telemachus counts 'many' in Ithaca", "not_en": "not a sovereign monarch; not an Athenian office (the archōn basileus is a different thing)", "zh": "王者、首领；一地可有多人", "not_zh": "非独立主权君主，非雅典官职", "loci": "H01 1.386, 394, 401", "count_pat": "^βασιλ(ευσ|ηοσ|ηι|ηα|ηεσ|ηων|ηεσσι|ηασ|ευ|ευειν|ευσει|ευεμεν|ευοι)" }, { "grc": "ἄναξ, ἀνάσσειν", "translit": "anax", "domain": "social", "en": "lord, master: of a household, of slaves, of herds; also of gods", "not_en": "not a state title; mastery of a house, not of a people", "zh": "主人、家主；亦称神", "not_zh": "非政体头衔", "loci": "H01 1.397, 402; H04 17.318, 320", "count_pat": "^ανα(ξ|κτ)|^ανασσ" }, { "grc": "οἶκος, δῶμα, δώματα", "translit": "oikos", "domain": "economic", "en": "the household as an estate: house, land, livestock, stores and dependants", "not_en": "not the nuclear family; not a legal person", "zh": "家户：房屋、田产、牲畜、储藏与依附者", "not_zh": "非核心家庭", "loci": "H01 1.397, 402", "count_pat": "^οικ(οσ|ου|ω|ον|οιο|οι|ων|οισι|οισιν|ουσ|ονδε|οθεν|οθι)$" }, { "grc": "κτήματα, κτέατα, κτήσατο", "translit": "ktēmata", "domain": "economic", "en": "possessions, goods; 'to get for oneself'", "not_en": "movable wealth of the house; not an assessed census figure", "zh": "财产、财物；取得", "not_zh": "非评估财产额", "loci": "H01 1.402, 404; H03 14.450, 452", "count_pat": "^κτη(μα|ματ)|^κτεα(τ|ρ)|^κτησ" }, { "grc": "τιμή, τιμήεις", "translit": "timē", "domain": "social", "en": "honour, the standing a king or guest is accorded", "not_en": "not the Athenian timēma (assessment), a different noun", "zh": "尊荣、地位", "not_zh": "与雅典的 τίμημα（财产评估）不同", "loci": "H01 1.393", "count_pat": "^τιμη(σ|ν|εσ|εντ|εστ|εισ)|^τιμη$" }, { "grc": "δμώς, pl. δμῶες; δμῳή, pl. δμῳαί", "translit": "dmōs, dmōē", "domain": "social", "en": "male / female slave of the household, taken in war or bought (Murray: slaves; Wilson: slaves; the film: servants)", "not_en": "not free servants; the poem's ordinary word for the unfree", "zh": "家内奴仆（男／女），掳获或购得", "not_zh": "非自由仆役；诗中最常用的不自由者称谓", "loci": "H01 1.398; H02 17.389; H04 17.320", "count_pat": "^δμω(σ|οσ|ι|α|εσ|ων|εσσι|εσσιν|ασ|η|ησ|ην|αι|αων|αισι|ησι|ησιν)$|^δμωαι$" }, { "grc": "δοῦλος, δούλη; δούλιον ἦμαρ; δουλοσύνη", "translit": "doulos", "domain": "social", "en": "slave; 'the day of slavery'; servitude: the classical general word, rare in Homer", "not_en": "in the Odyssey mostly abstract (the day, the condition), not the usual name for a person", "zh": "奴隶；奴役之日；奴役状态；古典时期的通名，荷马少用", "not_zh": "荷马多作抽象说法", "loci": "H04 17.323; Dem. 57.45 δουλικά", "count_pat": "^δουλ" }, { "grc": "θής, pl. θῆτες; θητεύειν", "translit": "thēs", "domain": "economic", "en": "hired labourer, free but living by another's wages; 'to serve for hire'", "not_en": "not the Athenian census class thētes (below), which borrows the word", "zh": "雇工，自由而受雇为生", "not_zh": "非雅典第四等级", "loci": "Od. 4.644; 11.489; 18.357", "count_pat": "^θη(σ|τεσ|τευ|τι|τα)" }, { "grc": "δημιοεργός, pl. δημιοεργοί", "translit": "dēmioergos", "domain": "economic", "en": "one who works for the community: seer, healer, builder, singer; a skilled outsider who is invited", "not_en": "not an artisan class; not the Athenian dēmosios (public slave)", "zh": "为众人提供技艺的人：占卜者、医者、匠人、歌者", "not_zh": "非手工业阶级，非雅典公共奴隶", "loci": "H02 17.383 (also 19.135)", "count_pat": "^δημιοεργ" }, { "grc": "ἀοιδός", "translit": "aoidos", "domain": "cultural", "en": "singer of epic; the poet's own profession, named among the invited specialists", "zh": "歌者；史诗歌人", "loci": "H02 17.385", "count_pat": "^αοιδ(οσ|ου|ω|ον|οι|ων|οισ|ουσ|οιο)$" }, { "grc": "μάντις · ἰητήρ · τέκτων", "translit": "mantis, iētēr, tektōn", "domain": "cultural", "en": "seer · healer · woodworker, builder: the other invited crafts", "zh": "占卜者 · 医者 · 木匠", "loci": "H02 17.384", "count_pat": "^μαντ(ισ|ιοσ|ι|ιν|ιεσ|ιων|ιασ)|^ιητ(ηρ|ηροσ|ηρι|ηρα|ροσ)|^τεκτ(ων|ονοσ|ονι|ονα|ονεσ|ονων|ονασ)" }, { "grc": "πτωχός", "translit": "ptōchos", "domain": "social", "en": "beggar; with the stranger under the protection of Zeus (14.57–58), yet the lowest free condition", "zh": "乞丐", "loci": "H02 17.377, 387", "count_pat": "^πτωχ" }, { "grc": "ἀλήμων, ἀλήτης", "translit": "alēmōn", "domain": "social", "en": "wanderer, vagrant", "zh": "流浪人", "loci": "H02 17.376", "count_pat": "^αλη(μ|τ)" }, { "grc": "ξεῖνος", "translit": "xeinos", "domain": "cultural", "en": "stranger and guest, bound to the host by xenia", "not_en": "not the classical xenos as a legal category of non-citizen", "zh": "外人、宾客；宾客之谊所系", "not_zh": "非古典时期法律意义的外邦人", "loci": "H02 17.382; H01 1.405", "count_pat": "^ξειν(οσ|ου|ω|ον|οι|ων|οισ|ουσ|ε|η|ησ|ην|ια|ιον|οιο|οισι|οισιν)$" }, { "grc": "ἐσθλός · ἀγαθός · κακός", "translit": "esthlos, agathos, kakos", "domain": "social", "en": "good, noble · good · bad, base: of things and persons; of persons often with a shade of rank", "not_en": "not fixed class names", "zh": "好的、高贵的 · 好的 · 坏的、低贱的", "not_zh": "非固定阶级名", "loci": "H02 17.381 ἐσθλός", "count_pat": "^εσθλ|^αγαθ" }, { "grc": "ἀρετή", "translit": "aretē", "domain": "cultural", "en": "excellence, worth, ability of any kind (Murray: worth)", "not_en": "not moral virtue only", "zh": "优长、能力、卓越", "not_zh": "不限于道德美德", "loci": "H04 17.322", "count_pat": "^αρετ" }, { "grc": "πρίαμαι (πρίατο)", "translit": "priamai", "domain": "economic", "en": "to buy; in the Odyssey used of buying people", "zh": "买；诗中皆指买人", "loci": "H03 14.452; also 1.430, 15.483", "count_pat": "^πρια(το|σθαι|μαι|ται)|^επριατο" }, { "grc": "ληίζομαι, ληίς", "translit": "lēizomai", "domain": "economic", "en": "to take as booty, to win by raiding; booty", "zh": "掳获；战利品", "loci": "H01 1.398", "count_pat": "^ληι(σσ|ζ|δ|σ)" }, { "grc": "δέσποινα", "translit": "despoina", "domain": "social", "en": "mistress of the house", "zh": "女主人", "loci": "H03 14.451", "count_pat": "^δεσποιν" }, { "grc": "συβώτης · δαιτρός · ἀμφίπολος · θεράπων · κῆρυξ", "domain": "social", "en": "swineherd · carver at the feast · female attendant · retainer · herald: named roles inside the household and hall", "zh": "牧猪人 · 分肉人 · 侍女 · 随从 · 传令使", "loci": "H02 17.372; H04 17.331", "count_pat": "^συβωτ|^δαιτρ|^αμφιπολ|^θεραπ|^κηρυ(ξ|κ)" }, { "grc": "πολιτεία · μετέχειν τῆς πολιτείας", "translit": "politeia", "domain": "political", "en": "constitution; citizenship: 'to have a share in the politeia' is to be a citizen", "zh": "政制；公民资格（享有政制中的份额）", "loci": "A01 42.1" }, { "grc": "ἀστός, ἀστή; ἀσταὶ γυναῖκες", "translit": "astos, astē", "domain": "political", "en": "member of the citizen community by birth, including women", "not_en": "does not imply the adult male's assembly, jury and office rights", "zh": "本邦人、本邦公民出身者（含女性）", "not_zh": "不含成年男性的大会、陪审与任官权", "loci": "A01 42.1; A04 57.45" }, { "grc": "πολίτης; πολῖτις (f.)", "translit": "politēs, politis", "domain": "political", "en": "citizen; the feminine is transmitted at [Dem.] 59.113", "zh": "公民；女性公民", "loci": "A04 57.45" }, { "grc": "ἐλεύθερος", "translit": "eleutheros", "domain": "social", "en": "free: one of the two separate tests at enrolment", "not_en": "not the same test as legitimate birth", "zh": "自由人；登记时两项审查之一", "not_zh": "与合法出生分列", "loci": "A01 42.1; A04 57.45" }, { "grc": "δῆμος, δημόται; ἐγγράφειν; διαψηφίζειν", "translit": "dēmos, dēmotai", "domain": "political", "en": "the deme and its members; to enrol; to vote by ballot on each candidate", "zh": "德谟及其成员；登记；逐人表决", "loci": "A01 42.1" }, { "grc": "πωλεῖ ἡ πόλις", "domain": "political", "en": "the city sells him: the outcome for a man judged unfree after appeal", "zh": "城邦卖掉他", "loci": "A01 42.1" }, { "grc": "τίμημα", "translit": "timēma", "domain": "economic", "en": "property assessment, the basis of the census classes", "not_en": "not Homeric timē (honour)", "zh": "财产评估", "not_zh": "与荷马的 τιμή（尊荣）无关", "loci": "A02 7.3" }, { "grc": "τέλος, pl. τέλη; τελεῖν", "translit": "telos", "domain": "political", "en": "census class, rating; 'to pay (be rated in) a class' — the word also means 'end' and 'tax'", "zh": "等级、税级；列入某级", "not_zh": "另义为终结、税", "loci": "A02 7.3–4" }, { "grc": "πεντακοσιομέδιμνος", "translit": "pentakosiomedimnos", "domain": "economic", "en": "five-hundred-measure man, the top class by yearly yield in medimnoi", "zh": "五百斛级", "not_zh": "斛为传统译名，非定量对应", "loci": "A02 7.3–4; A03 47.1" }, { "grc": "ἱππεύς, ἱππάς", "translit": "hippeus", "domain": "economic", "en": "horseman class: three hundred measures, or (others said) those able to keep a horse", "not_en": "not a medieval knight", "zh": "骑士级", "not_zh": "非中世纪封建骑士", "loci": "A02 7.3–4" }, { "grc": "ζευγίτης", "translit": "zeugitēs", "domain": "economic", "en": "third class, two hundred measures; the name from zeugos, a yoke or a rank", "zh": "宙吉泰级", "loci": "A02 7.3–4" }, { "grc": "θῆτες, θητικόν (Athens)", "translit": "thētes", "domain": "political", "en": "fourth census class: citizens with assembly and court rights but no office", "not_en": "not slaves; not the Homeric hired man though the word is the same", "zh": "忒忒斯级：有大会与法庭之权、无任官权的公民", "not_zh": "非奴隶，非荷马雇工", "loci": "A02 7.3–4" }, { "grc": "ἀρχή, ἄρχειν; κληροῦσθαι; ταμίαι", "translit": "archē", "domain": "political", "en": "office, to hold office; to be chosen by lot; treasurers", "zh": "官职、任官；抽签；财务官", "loci": "A02 7.3; A03 47.1" }, { "grc": "πένης · πλούσιος · πενία", "translit": "penēs", "domain": "economic", "en": "poor · rich · poverty: a condition, argued by the speaker to be distinct from descent", "zh": "贫 · 富 · 贫穷", "loci": "A03 47.1; A04 57.45" }, { "grc": "γένος", "translit": "genos", "domain": "social", "en": "descent, birth: the ground of citizenship at issue in Dem. 57", "zh": "出身、族系", "loci": "A04 57.45; H01 1.387 γενεῇ", "count_pat": "^γενε(η|ησ|ην|α|ασ)$|^γενοσ$" }, { "grc": "ταπεινός · δουλικός", "translit": "tapeinos, doulikos", "domain": "social", "en": "lowly · slavish (of work): the speaker's borrowed social valuation of paid work", "zh": "卑下 · 奴仆般的（工作）", "loci": "A04 57.45" }, { "grc": "τιτθή · ἔριθος · τρυγήτρια", "translit": "titthē, erithos, trygētria", "domain": "economic", "en": "wet-nurse · wool-worker or day-labourer · grape-picker: women's paid occupations", "zh": "乳母 · 纺织工 · 采收工", "loci": "A04 57.45" }, { "grc": "ΜΑΡΤΥΡΕΣ", "translit": "martyres", "domain": "political", "en": "'Witnesses': the transmitted rubric where testimony was read; the testimony itself is not preserved", "zh": "证人：传本中提示证词之处，证词本身未存", "loci": "A04 57.45" } ] }