Scope · 范围
| 编号 | 核心范围 | 完整引文 | 数量 |
|---|---|---|---|
| H01 王者与家户 | Od.1.394–398 | 1.384–408 | 25行 |
| H02 专业者与乞丐 | Od.17.382–387 | 17.372–397 | 26行 |
| H03 被奴役者购买他人 | Od.14.449–452 | 14.439–462 | 24行 |
| H04 奴役与优长 | Od.17.322–323 | 17.312–333 | 22行 |
| A01 公民登记 | Ath.Pol.42.1 | 全节 | 1节 |
| A02 梭伦四等级 | Ath.Pol.7.3–4 | 全节 | 2节 |
| A03 财产资格的实际运作 | Ath.Pol.47.1 | 全节 | 1节 |
| A04 贫穷与公民出身 | Dem.57.45 | 全节 | 1节 |
Contents · 8 units + glossary
- H01 · The king's place and mastery of the house
- H02 · The invited specialist and the beggar
- H03 · Eumaeus buys Mesaulius: an enslaved man with means
- H04 · Eumaeus on what slavery takes away: Argus and the absent master
- A01 · Registration and scrutiny of citizens
- A02 · The four Solonian classes and how later readers explained them
- A03 · The law stands, the property bar has slackened in practice
- A04 · Poverty, occupation and citizen birth
- Glossary · 用语词表
H01 — Odyssey 1.384–408 · The king's place and mastery of the house Kingship and household · 王权与家户
王者位置与家户支配
Greek with line-by-line Chinese · 希腊文与逐行中译
核心范围：《奥德赛》1.394–398。 完整引文范围：1.384–408，共25行；在核心段之前、之后各保留10行。
English · 英译（Murray 1919）
1.380–384Without atonement, then, should ye perish within my halls.” So he spoke, and they all bit their lips and marvelled at Telemachus, for that he spoke boldly. Then Antinous, son of Eupeithes, answered him:“Telemachus, verily the gods themselves are teaching thee
1.385–389to be a man of vaunting tongue, and to speak with boldness. May the son of Cronos never make thee king in sea-girt Ithaca, which thing is by birth thy heritage.” Then wise Telemachus answered him: “Antinous, wilt thou be wroth with me for the word that I shall say?
1.390–394Even this should I be glad to accept from the hand of Zeus. Thinkest thou indeed that this is the worst fate among men? Nay, it is no bad thing to be a king. Straightway one's house grows rich and oneself is held in greater honor. However, there are other kings of the Achaeans
1.395–399full many in seagirt Ithaca, both young and old. One of these haply may have this place, since goodly Odysseus is dead. But I will be lord of our own house and of the slaves that goodly Odysseus won for me.” Then Eurymachus, son of Polybus, answered him:
1.400–404“Telemachus, this matter verily lies on the knees of the gods, who of the Achaeans shall be king in sea-girt Ithaca; but as for thy possessions, thou mayest keep them thyself, and be lord in thine own house. Never may that man come who by violence and against thy will shall wrest thy possessions from thee, while men yet live in Ithaca.
1.405–409But I am fain, good sir, to ask thee of the stranger, whence this man comes. Of what land does he declare himself to be? Where are his kinsmen and his native fields? Does he bring some tidings of thy father's coming, or came he hither in furtherance of some matter of his own?
Notes and limits · 解释限定
βασιλεύς在此暂译王者，复数说明当地不只一人具有这种称谓，不能把每位都设想成现代意义的独立主权君主。οἴκοιο ἄναξ是家户之主，不是自动高于所有 basileis 的一项固定官阶。全诗 βασιλ- 见于 51 行，ἄναξ 见于 83 行；后者既称神，也称家主与牧人的主人（第 14、17 卷最多），是家户支配的词，不是政体的词。- 1.386–387的父系承传期待，与1.394–398的不确定前景必须一起读：文本既不能证明王位必然自动继承，也不能证明王权完全非世袭。
- 1.396 奥德修斯已死是忒勒马科斯在对话中的说法，不是叙述者宣布死亡。1.398 的 δμώων … ληίσσατο 把奴仆与战争掳获连在一起：δμώς 与 δμῳή 是诗里对不自由家内劳动者最常用的两个词（分别见于 42 行与 60 行），δοῦλ- 词族只见于 17 行，且多为 δούλιον ἦμαρ（奴役之日）之类的抽象说法。Murray 1919 在此译 slaves；不能据这一行推算全社会奴隶比例。
- 1.400 放在诸神的膝上保留诗的惯用意象，意为取决于神明；1.402–404 是欧律马科斯的口头表态，不能直接当作独立的财产保障法条。
Odyssey and Athens · 对读
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.
本段把三种权力分开：王者位置（βασιλεύς，可由别人取得）、家户支配（οἴκοιο ἄναξ）与对奴仆的所有（δμώων … ἄναξ）。雅典材料里没有王者位置，公职由财产等级与抽签分配（A02、A03），家户支配则由公民身份与合法出生界定（A01）。忒勒马科斯声称的是前两项里较小的一项；欧律马科斯的回答又把它缩到家产。Crielaard 2020 指出，把求婚者的竞争读成常规的继位程序，是把伊萨卡的失序当成了常态。
Scholarship, quoted with context · 学术语境
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.
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。
Kurt A. Raaflaub, “Homeric Society”, in Ian Morris and Barry Powell (eds), A New Companion to Homer (Leiden, 1997), 624–648, at 642.
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.
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 — Odyssey 17.372–397 · The invited specialist and the beggar Free labour and status · 自由劳动与身份
被邀请的专业者与乞丐
Greek with line-by-line Chinese · 希腊文与逐行中译
核心范围：《奥德赛》17.382–387。 完整引文范围：17.372–397，共26行；在核心段之前、之后各保留10行。
English · 英译（Murray 1919）
17.370–374“Hear me, wooers of the glorious queen, regarding this stranger, for verily I have seen him before. Truly it was the swineherd that led him hither, but of the man himself I know not surely from whence he declares his birth to be.” So he spoke, and Antinous rebuked the swineherd, saying:
17.375–379“Notorious swineherd, why, pray, didst thou bring this man to the city? Have we not vagabonds enough without him, nuisances of beggars to mar our feast? Dost thou not think it enough that they gather here and devour the substance of thy master, that thou dost bid this fellow too?”
17.380–384To him then, swineherd Eumaeus, didst thou make answer, and say: “Antinous, no fair words are these thou speakest, noble though thou art. Who pray, of himself ever seeks out and bids a stranger from abroad, unless it be one of those that are masters of some public craft, a prophet, or a healer of ills, or a builder,
17.385–389aye, or a divine minstrel, who gives delight with his song? For these men are bidden all over the boundless earth. Yet a beggar would no man bid to be burden to himself. But thou art ever harsh above all the wooers to the slaves of Odysseus, and most of all to me; yet I
17.390–394care not, so long as my lady, the constant Penelope, lives in the hall, and godlike Telemachus.” Then wise Telemachus answered him: “Be silent: do not, I bid thee, answer yonder man with many words, for Antinous is wont ever in evil wise to provoke to anger
17.395–399with harsh words, aye, and urges on the others too.” With this he spoke winged words to Antinous: “Antinous, truly thou carest well for me, as a father for his son, seeing that thou biddest me drive yonder stranger from the hall with a word of compulsion. May the god never bring such a thing to pass.
Notes and limits · 解释限定
δημιοεργοί在此译为众人提供技艺的人，包括治疗、占卜和歌唱等专业服务，不能缩减为现代意义的手工业工人，也不能与雅典公共奴隶 δημόσιοι 混同。这个词全诗只见两处（17.383 与 19.135，后者指使者）。Raaflaub 1997 把他们读成一个游走于城邦之间的专业精英，技艺补足了外来者的身份。- 17.381 的
ἐσθλός兼具地位与价值色彩，此处译身份高贵，旨在显出欧迈俄斯对高身份、坏言辞之间矛盾的责备，不表示这一词在荷马各处都是固定法律阶级名（全诗 74 行，多数指物之好、人之善）。 - 这份名单出自欧迈俄斯反驳指责的场景；它能说明专长使外来者成为受邀者，却不能证明每种专业者有相同自由身份、报酬制度和公共权利，更不是完整职业普查。
- 17.378–379 的还不够表达安提诺俄斯责问中的反讽；17.397 的好好关心也是忒勒马科斯的反讽。二者都不应读成叙述者对实际行为的正面评价。
Odyssey and Athens · 对读
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.
乞丐（πτωχός，27 行，第 17、18 卷最密）与流浪人（ἀλήμων，19 行）是诗里最低的自由身份；雇工（θής，见 4.644 与 11.489 θητεύειν，Raaflaub 1997 称之为自由人中地位最低者）比奴仆更无保障，所以阿喀琉斯宁为雇工不为死者之王。雅典的第四等级 θῆτες（A02）借用了这个词，却是公民内部的类别，有大会与法庭之权；荷马的 θής 没有共同体资格可言。同一个词，两种社会里的位置相反。
Scholarship, quoted with context · 学术语境
Kurt A. Raaflaub, “Homeric Society” (1997), 636.
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.
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。
Kurt A. Raaflaub, “Homeric Society” (1997), 638.
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.
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 — Odyssey 14.439–462 · Eumaeus buys Mesaulius: an enslaved man with means Slavery and property · 奴役与财产
欧迈俄斯购买墨萨乌利奥斯：奴役身份与有限资源
Before · 前情
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).
伪装为流浪乞者的奥德修斯仍在牧猪人的棚舍。欧迈俄斯与同伴宰猪、烤肉并分配食物；他将一份献给宁芙与赫耳墨斯，随后以整块猪背肉礼遇这位尚未相认的主人（14.425–438）。
Inside · 本段
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.
奥德修斯感谢主人家的款待，欧迈俄斯答以神明决定赐予与保留。祭献、洒奠之后，墨萨乌利奥斯分发面包；叙述者插入他的来历，说明欧迈俄斯曾独自用自己的财物将他买来。饭后风雨交加，奥德修斯准备通过讲故事试探能否得到一件斗篷（14.439–462）。
After · 后续
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).
奥德修斯借酒兴引出一段特洛伊夜间伏击的故事，称自己当年忘带斗篷，而故事中的奥德修斯设计让他得到保暖衣物。他借此暗示自己当下的需要。欧迈俄斯称赞这番话，并答应当夜供给所需；但他也说明众人没有多余衣服，待忒勒马科斯回来才可另赠新衣（14.463–517）。
Window edges · 窗口边界
14.447–448 的酒杯为中文补出的盛酒器物，原文未在此另列器名（Murray 亦补 the cup）。末行 14.462 只是新讲话的开头，故事正文尚在窗口之外。
Greek with line-by-line Chinese · 希腊文与逐行中译
核心范围：《奥德赛》14.449–452。完整范围：《奥德赛》14.439–462，共24行。
English · 英译（Murray 1919）
14.435–439One with a prayer he set aside for the nymphs and for Hermes, son of Maia, and the rest he distributed to each. And Odysseus he honored with the long chine of the white-tusked boar, and made glad the heart of his master; and Odysseus of many wiles spoke to him, and said:
14.440–444“Eumaeus, mayest thou be as dear to father Zeus as thou art to me, since thou honourest me with a good portion, albeit I am in such plight.” To him then, swineherd Eumaeus, didst thou make answer, and say: “Eat, unhappy stranger, and have joy of such fare as is here. It is the god that will give one thing and withhold another,
14.445–449even as seems good to his heart; for he can do all things.” He spoke, and sacrificed the firstling pieces to the gods that are for ever, and, when he had made libations of the flaming wine, he placed the cup in the hands of Odysseus, the sacker of cities, and took his seat by his own portion. And bread was served to them by Mesaulius, whom the swineherd
14.450–454had gotten by himself alone, while his master was gone, without the knowledge of his mistress or the old Laertes, buying him of the Taphians with his own goods. So they put forth their hands to the good cheer lying ready before them. But when they had put from them the desire of food and drink,
14.455–459Mesaulius took away the food, and they were fain to go to their rest, sated with bread and meat. Now the night came on, foul and without a moon, and Zeus rained the whole night through, and the West Wind, ever the rainy wind, blew strong. Then Odysseus spoke among them, making trial of the swineherd,
14.460–464to see whether he would strip off his own cloak and give it him, or bid some other of his comrades to do so, since he cared for him so greatly: “Hear me now, Eumaeus and all the rest of you, his men, with a wish in my heart will I tell a tale; for the wine bids me, befooling wine, which sets one, even though he be right wise, to singing
Notes and limits · 解释限定
词法与证据界限：本段明确说欧迈俄斯用自己的财物（κτεάτεσσιν ἑοῖσιν）买来墨萨乌利奥斯，显示奴役身份与一定的资源、管理能力可以并存。但它没有交代这笔财产在争议、继承或主人干预时受何种规则保障，因此不能据此确认雅典式的财产权，也不能从购人行为倒推欧迈俄斯已获自由。πρίαμαι（买）全诗只见 4 行，三次都是买人（1.430 欧律克勒亚，14.452 墨萨乌利奥斯，15.483 欧迈俄斯本人）；被买者的来路是塔菲奥斯人与腓尼基人，即海上的人口贩运。
Odyssey and Athens · 对读
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.
欧迈俄斯是王子出身（15.413–414）而被卖为奴，又能购买他人；Davies 2017 用身份不一致（status inconsistency）描述财富、法律地位与社会承认不相一致的情形，雅典的银行家帕西翁是他举的例子。雅典法律把自由与合法出生列为登记的两项审查（A01），被判不自由者由城邦卖掉；荷马的伊萨卡没有这样的程序，身份由主人的支配与共同体的默认决定。Lewis 2018 认为诗中的 δμῶες 就是严格意义的奴隶，温情的语气是史诗体裁造成的；Porter 2021 则把欧迈俄斯这类忠诚者所得的奖赏读成一套长期强制体系的组成部分。
Scholarship, quoted with context · 学术语境
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.
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。
David M. Lewis, Greek Slave Systems in their Eastern Mediterranean Context, c. 800–146 BC (Oxford, 2018), 111.
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.
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。
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.
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 — Odyssey 17.312–333 · Eumaeus on what slavery takes away: Argus and the absent master Slavery and excellence · 奴役与优长
欧迈俄斯论奴役的损失：阿尔戈斯与主人的缺席
Before · 前情
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).
奥德修斯与欧迈俄斯来到宅邸外。老犬阿尔戈斯认出主人，却无力走近；奥德修斯暗自拭泪，仍隐瞒自己的身份，向牧猪人询问这条狗从前的本领。17.311由叙述者引出欧迈俄斯的回答，本窗口即从这段回答开始（17.290–311）。
Inside · 本段
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).
欧迈俄斯称赞猎犬昔日的速度与勇力，并把它如今无人照料的处境与主人远去相连。他继而泛论奴仆缺少主人管辖时不愿做合宜的事，又说奴役之日使人失去一半的优长。说完，他进入厅堂；叙述者交代阿尔戈斯在看见奥德修斯后死去。忒勒马科斯随即招呼欧迈俄斯来到身边（17.312–333）。
After · 后续
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).
17.334接完窗口末尾的动作：欧迈俄斯把凳子放在忒勒马科斯餐桌对面，坐下接受食物。奥德修斯紧接着入内，保持衰老乞者的装束；忒勒马科斯送食并让他向求婚者乞讨。雅典娜随后也鼓励他逐人索食，借此辨察他们的行为（17.334–365）。
Window edges · 窗口边界
17.312、318–319 所谓主人死了是欧迈俄斯的判断；读者知道奥德修斯就在面前。末行 17.333 在句中截断，摆放凳子的方位和落座动作续见 17.334。
Greek with line-by-line Chinese · 希腊文与逐行中译
核心范围：《奥德赛》17.322–323。完整范围：《奥德赛》17.312–333，共22行。
English · 英译（Murray 1919）
17.310–314are, which their masters keep for show.” To him then, swineherd Eumaeus, didst thou make answer and say: “Aye, verily this is the hound of a man that has died in a far land. If he were but in form and in action such as he was when Odysseus left him and went to Troy,
17.315–319thou wouldest soon be amazed at seeing his speed and his strength. No creature that he started in the depths of the thick wood could escape him, and in tracking too he was keen of scent. But now he is in evil plight, and his master has perished far from his native land, and the heedless women give him no care.
17.320–324Slaves, when their masters lose their power, are no longer minded thereafter to do honest service: for Zeus, whose voice is borne afar, takes away half his worth from a man, when the day of slavery comes upon him.” So saying, he entered the stately house
17.325–329and went straight to the hall to join the company of the lordly wooers. But as for Argos, the fate of black death seized him straightway when he had seen Odysseus in the twentieth year. Now as the swineherd came through the hall godlike Telemachus was far the first to see him, and quickly
17.330–334with a nod he called him and to his side. And Eumaeus looked about him and took a stool that lay near, on which the carver was wont to sit when carving for the wooers the many joints of meat, as they feasted in the hall. This he took and placed at the table of Telemachus, over against him, and there sat down himself. And a herald
Notes and limits · 解释限定
词法与证据界限：17.322–323 是欧迈俄斯的台词，既接续关于劳动监督的泛论，也描述奴役降临所造成的损失。ἀρετή 在这里可指人的能力、优长与卓越表现（全诗 23 行），不宜窄译为现代道德美德；Murray 译 worth。诗说的是奴役之日（δούλιον ἦμαρ）攫住一个人，不能改写成奴隶自出生即有固定劣等本性的理论；也不应把人物判断直接当作全诗的客观定论。Lewis 2018 以此行为例，说明诗中自由与奴役的语言指的是战争或绑架造成的实际奴役，即成为掳获者的财产。
Odyssey and Athens · 对读
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.
说这话的人自己就是奴隶，而且刚刚说过奴仆无主人管辖便不做合宜之事（17.320–321）；Porter 2021 指出，主人亲自监督以施行奖惩，是《奥德赛》与色诺芬《家政论》共有的主题，两者相隔数百年而态度连续。接受史上，这一组词的译法本身就是争论：Wilson 2018 坚持把 δμῳαί 译作 slaves，并在评论诺兰影片时指出影片改用 servant；Seymour 1908 与 Keller 1902 曾说荷马的依附者 not slaves in the modern sense；Thalmann 1998 把好奴隶欧迈俄斯读成意识形态的理想型；Lewis 2018 认为他们正是奴隶。译作奴仆还是奴隶，取决于读者站在这条学术史的哪一端。
Scholarship, quoted with context · 学术语境
David M. Lewis, Greek Slave Systems (2018), 61.
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.
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。
David M. Lewis, Greek Slave Systems (2018), 110.
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.
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。
Jason Douglas Porter, “The Archaic Roots of Paternalism” (2021), 255 (abstract).
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.
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。
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.
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）。
Thomas Day Seymour, Life in the Homeric Age (New York, 1908), 263.
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)
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。
Classical Athens · 古典雅典的公民资格与财产等级：原文、译文及论证上下文
本附件包括三个选段、四个完整小节：A01为《雅典政制》42.1，A02为7.3–4，A03为47.1。散文依原典章、节定位，不人为转换成诗行。
Date and nature of the evidence · 年代与证据性质
《雅典政制》属于前四世纪晚期亚里士多德学派的研究成果，具体执笔归属仍需保留讨论空间。第 7 章回述前六世纪初的梭伦立法，第 42、47 章则描述作者所称的现在的制度。早期立法的叙述并非梭伦时代的同期记录；三个选段不能当作同一年同时有效的法律条文。Duplouy 2014 进一步质疑由第四世纪回顾性材料重建整齐的古风四等级制度，主张把梭伦的 τέλη 理解为参与城邦建构的职业群体之一种。下面区分作者叙述、原典自己保留的异说及现代解释边界。
A01 — Constitution of the Athenians 42.1 · Registration and scrutiny of citizens Citizenship · 公民资格
公民登记与资格审查：《雅典政制》42.1
Greek · 希腊文 希腊文（42.1，全节）
Working English rendering for this pageThe 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.
Notes and limits · 译注与界限
译注与界限。本节后半的十八岁登记、德谟审查和后续青年训练，涉及男性进入政治公民队伍的程序。开头父母双方的 ἀστοί 则包括父亲与母亲的本邦公民身份，不能把母亲解释成拥有成年男性大会、陪审和任官权的人，也不能把她仅译成身份不明的当地自由女子；Campa 2022 为《反涅埃拉》113 保留抄本的女性公民词形 πολιτίδων，正是同一层区分。卖掉保留 πωλεῖ 的强制性：该程序的结果可能是被出售为奴，不只是登记被拒。自由身份与合法出生是原文分列的审查问题，本译未将二者合并成简单的财富门槛。
Odyssey and Athens · 对读
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.
荷马的伊萨卡没有登记、审查与上诉，身份由出身、掳获、购买与主人的承认决定（H01、H03）；雅典把这些决定交给德谟成员的投票与法庭。两种社会都把不自由者的命运系于一个程序之外的事实：荷马是掳获之日（H04），雅典是投票否决后城邦的出卖。
Scholarship, quoted with context · 学术语境
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.
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 — Constitution of the Athenians 7.3–4 · The four Solonian classes and how later readers explained them Census classes · 财产等级
梭伦四等级及其后世解释：《雅典政制》7.3–4
Greek · 希腊文 希腊文（7.3，全节）
Working English rendering for this pageHe 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.
Greek · 希腊文 希腊文（7.4，全节）
Working English rendering for this pageA 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'.
Notes and limits · 译注与界限
译注与界限。
Odyssey and Athens · 对读
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.
Scholarship, quoted with context · 学术语境
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.
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。
M. I. Finley, The Ancient Economy, updated edition (Berkeley, 1999), 48.
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.
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 — Constitution of the Athenians 47.1 · The law stands, the property bar has slackened in practice Office and wealth · 任官与财富
法律仍在，实际任官资格已有松动：《雅典政制》47.1
Greek · 希腊文 希腊文（47.1，全节）
Working English rendering for this pageIt 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.
Notes and limits · 译注与界限
译注与界限。法律至今仍然有效与即使十分贫穷也担任官职在同一节并存，是原文自己作出的区分。它支持这一职务的财富门槛在实际操作中已有松动，不能单凭此节推断所有官职、所有时期都取消了财产条件。开头议事会为承接上章而在译文中补明的主语；诸胜利女神像对应 τὰς Νίκας。现在始终指作者叙述的时期，不是梭伦立法当年。
Odyssey and Athens · 对读
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 — Demosthenes 57 (Against Eubulides) 45 · Poverty, occupation and citizen birth Poverty and status · 贫穷与身份
财富、职业与公民出身：德摩斯梯尼57.45
Before · 前情
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.
欧克西忒奥斯为自己的公民资格辩护。57.44诉诸承认亲属关系的证人，并要求提出克勒尼阿斯及其亲属的证言，以说明母亲替人哺育孩子时的身份。
Inside · 本段
他承认贫穷和乳母职业，却要求法庭区别遭际、财产与公民出身。他称战争等城邦灾难曾迫使女性公民从事各种卑下劳动，随后召唤证人。
After · 后续
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.
57.46把父母双方的出身论证汇合，再提出自己进入胞族、登记于德莫斯、获提名参加赫拉克勒斯祭司职位抽签及经审查担任官职的经历。这些都是诉讼当事人提出的证明事项，不能把演说直接当作判决书。
Greek · 希腊文 希腊文：
核心与全文范围：《反欧布利德斯》57.45 全节。希腊散文依原有节号，不套用荷马诗行。来源为 Perseus TEI（tlg0014.tlg057.perseus-grc2）；中文自译；英译取 A. T. Murray 1939（Loeb，经 Perseus 发布）。
A. T. Murray 1939 (Loeb), via PerseusFor even if a nurse is a lowly thing, I do not shun the truth. For it is not our being poor that would mark us as wrong-doers, but our not being citizens; and the present trial has to do, not with our fortune or our money, but with our descent. Many are the servile acts which free men are compelled by poverty to perform, and for these they should be pitied, men of Athens, rather than be brought also to utter ruin. For, as I am informed, many women have become nurses and laborers at the loom or in the vineyards owing to the misfortunes of the city in those days, women of civic birth, too; and many who were poor then are now rich. However, I shall speak of these matters by and by. (To the clerk.) For the moment, please call the witnesses. The Witnesses
Notes and limits · 译注与界限
用语与证据界限：本邦公民女子译 ἀσταὶ γυναῖκες；女性的共同体身份与男性大会表决、陪审和任官权须分别说明。句中的职业贬抑属于演说者借用的社会评价，并非译者赞同。ΜΑΡΤΥΡΕΣ是传本文本中提示证人出场的标题，这里未保存实际证词；不得补造。
Odyssey and Athens · 对读
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.
演说者要法庭区分贫穷（πενία）、遭际（τύχη）与出身（γένος）：贫穷迫使自由人做奴仆般的工作（δουλικὰ πράγματα），却不改变其身份。荷马的欧迈俄斯反过来：出身王家，身份为奴，却掌管牧场与财物（H03）。Kennedy 2014 指出，把雅典女性分成公民妻子与其他人的二分，遮蔽了乳母、纺织者、市场经营者这些劳动身份；57.45 列出的三种女性职业正是这一层。
Scholarship, quoted with context · 学术语境
Rebecca Futo Kennedy, Immigrant Women in Athens: Gender, Ethnicity, and Citizenship in the Classical City (New York, 2014), introduction.
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.
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 of social, political, economic and cultural terms · 用语词表
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).
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）。
Social · 社会
| Greek | English | 中文 | Where · 出处 |
|---|---|---|---|
| ἄναξ, ἀνάσσειν anax | lord, master: of a household, of slaves, of herds; also of gods not a state title; mastery of a house, not of a people | 主人、家主；亦称神 非政体头衔 | H01 1.397, 402; H04 17.318, 320 Odyssey: 112 lines; most in Book 14 |
| τιμή, τιμήεις timē | honour, the standing a king or guest is accorded not the Athenian timēma (assessment), a different noun | 尊荣、地位 与雅典的 τίμημα（财产评估）不同 | H01 1.393 Odyssey: 22 lines; most in Book 11 |
| δμώς, pl. δμῶες; δμῳή, pl. δμῳαί dmōs, dmōē | male / female slave of the household, taken in war or bought (Murray: slaves; Wilson: slaves; the film: servants) not free servants; the poem's ordinary word for the unfree | 家内奴仆（男／女），掳获或购得 非自由仆役；诗中最常用的不自由者称谓 | H01 1.398; H02 17.389; H04 17.320 Odyssey: 76 lines; most in Book 19 |
| δοῦλος, δούλη; δούλιον ἦμαρ; δουλοσύνη doulos | slave; 'the day of slavery'; servitude: the classical general word, rare in Homer in the Odyssey mostly abstract (the day, the condition), not the usual name for a person | 奴隶；奴役之日；奴役状态；古典时期的通名，荷马少用 荷马多作抽象说法 | H04 17.323; Dem. 57.45 δουλικά Odyssey: 17 lines; most in Book 14 |
| πτωχός ptōchos | beggar; with the stranger under the protection of Zeus (14.57–58), yet the lowest free condition | 乞丐 | H02 17.377, 387 Odyssey: 27 lines; most in Book 17 |
| ἀλήμων, ἀλήτης alēmōn | wanderer, vagrant | 流浪人 | H02 17.376 Odyssey: 19 lines; most in Book 17 |
| ἐσθλός · ἀγαθός · κακός esthlos, agathos, kakos | good, noble · good · bad, base: of things and persons; of persons often with a shade of rank not fixed class names | 好的、高贵的 · 好的 · 坏的、低贱的 非固定阶级名 | H02 17.381 ἐσθλός Odyssey: 112 lines; most in Book 4 |
| δέσποινα despoina | mistress of the house | 女主人 | H03 14.451 Odyssey: 10 lines; most in Book 14 |
| συβώτης · δαιτρός · ἀμφίπολος · θεράπων · κῆρυξ | swineherd · carver at the feast · female attendant · retainer · herald: named roles inside the household and hall | 牧猪人 · 分肉人 · 侍女 · 随从 · 传令使 | H02 17.372; H04 17.331 Odyssey: 196 lines; most in Book 16 |
| ἐλεύθερος eleutheros | free: one of the two separate tests at enrolment not the same test as legitimate birth | 自由人；登记时两项审查之一 与合法出生分列 | A01 42.1; A04 57.45 |
| γένος genos | descent, birth: the ground of citizenship at issue in Dem. 57 | 出身、族系 | A04 57.45; H01 1.387 γενεῇ Odyssey: 30 lines; most in Book 15 |
| ταπεινός · δουλικός tapeinos, doulikos | lowly · slavish (of work): the speaker's borrowed social valuation of paid work | 卑下 · 奴仆般的（工作） | A04 57.45 |
Political · 政治
| Greek | English | 中文 | Where · 出处 |
|---|---|---|---|
| βασιλεύς, pl. βασιλῆες basileus | chief, 'king': one of several leading men of a community; Telemachus counts 'many' in Ithaca not a sovereign monarch; not an Athenian office (the archōn basileus is a different thing) | 王者、首领；一地可有多人 非独立主权君主，非雅典官职 | H01 1.386, 394, 401 Odyssey: 51 lines; most in Book 4 |
| πολιτεία · μετέχειν τῆς πολιτείας politeia | constitution; citizenship: 'to have a share in the politeia' is to be a citizen | 政制；公民资格（享有政制中的份额） | A01 42.1 |
| ἀστός, ἀστή; ἀσταὶ γυναῖκες astos, astē | member of the citizen community by birth, including women does not imply the adult male's assembly, jury and office rights | 本邦人、本邦公民出身者（含女性） 不含成年男性的大会、陪审与任官权 | A01 42.1; A04 57.45 |
| πολίτης; πολῖτις (f.) politēs, politis | citizen; the feminine is transmitted at [Dem.] 59.113 | 公民；女性公民 | A04 57.45 |
| δῆμος, δημόται; ἐγγράφειν; διαψηφίζειν dēmos, dēmotai | the deme and its members; to enrol; to vote by ballot on each candidate | 德谟及其成员；登记；逐人表决 | A01 42.1 |
| πωλεῖ ἡ πόλις | the city sells him: the outcome for a man judged unfree after appeal | 城邦卖掉他 | A01 42.1 |
| τέλος, pl. τέλη; τελεῖν telos | census class, rating; 'to pay (be rated in) a class' — the word also means 'end' and 'tax' | 等级、税级；列入某级 另义为终结、税 | A02 7.3–4 |
| θῆτες, θητικόν (Athens) thētes | fourth census class: citizens with assembly and court rights but no office not slaves; not the Homeric hired man though the word is the same | 忒忒斯级：有大会与法庭之权、无任官权的公民 非奴隶，非荷马雇工 | A02 7.3–4 |
| ἀρχή, ἄρχειν; κληροῦσθαι; ταμίαι archē | office, to hold office; to be chosen by lot; treasurers | 官职、任官；抽签；财务官 | A02 7.3; A03 47.1 |
| ΜΑΡΤΥΡΕΣ martyres | 'Witnesses': the transmitted rubric where testimony was read; the testimony itself is not preserved | 证人：传本中提示证词之处，证词本身未存 | A04 57.45 |
Economic · 经济
| Greek | English | 中文 | Where · 出处 |
|---|---|---|---|
| οἶκος, δῶμα, δώματα oikos | the household as an estate: house, land, livestock, stores and dependants not the nuclear family; not a legal person | 家户：房屋、田产、牲畜、储藏与依附者 非核心家庭 | H01 1.397, 402 Odyssey: 150 lines; most in Book 19 |
| κτήματα, κτέατα, κτήσατο ktēmata | possessions, goods; 'to get for oneself' movable wealth of the house; not an assessed census figure | 财产、财物；取得 非评估财产额 | H01 1.402, 404; H03 14.450, 452 Odyssey: 69 lines; most in Book 14 |
| θής, pl. θῆτες; θητεύειν thēs | hired labourer, free but living by another's wages; 'to serve for hire' not the Athenian census class thētes (below), which borrows the word | 雇工，自由而受雇为生 非雅典第四等级 | Od. 4.644; 11.489; 18.357 Odyssey: 16 lines; most in Book 11 |
| δημιοεργός, pl. δημιοεργοί dēmioergos | one who works for the community: seer, healer, builder, singer; a skilled outsider who is invited not an artisan class; not the Athenian dēmosios (public slave) | 为众人提供技艺的人：占卜者、医者、匠人、歌者 非手工业阶级，非雅典公共奴隶 | H02 17.383 (also 19.135) Odyssey: 2 lines; most in Book 17 |
| πρίαμαι (πρίατο) priamai | to buy; in the Odyssey used of buying people | 买；诗中皆指买人 | H03 14.452; also 1.430, 15.483 Odyssey: 4 lines; most in Book 14 |
| ληίζομαι, ληίς lēizomai | to take as booty, to win by raiding; booty | 掳获；战利品 | H01 1.398 Odyssey: 14 lines; most in Book 13 |
| τίμημα timēma | property assessment, the basis of the census classes not Homeric timē (honour) | 财产评估 与荷马的 τιμή（尊荣）无关 | A02 7.3 |
| πεντακοσιομέδιμνος pentakosiomedimnos | five-hundred-measure man, the top class by yearly yield in medimnoi | 五百斛级 斛为传统译名，非定量对应 | A02 7.3–4; A03 47.1 |
| ἱππεύς, ἱππάς hippeus | horseman class: three hundred measures, or (others said) those able to keep a horse not a medieval knight | 骑士级 非中世纪封建骑士 | A02 7.3–4 |
| ζευγίτης zeugitēs | third class, two hundred measures; the name from zeugos, a yoke or a rank | 宙吉泰级 | A02 7.3–4 |
| πένης · πλούσιος · πενία penēs | poor · rich · poverty: a condition, argued by the speaker to be distinct from descent | 贫 · 富 · 贫穷 | A03 47.1; A04 57.45 |
| τιτθή · ἔριθος · τρυγήτρια titthē, erithos, trygētria | wet-nurse · wool-worker or day-labourer · grape-picker: women's paid occupations | 乳母 · 纺织工 · 采收工 | A04 57.45 |
Cultural · 文化
| Greek | English | 中文 | Where · 出处 |
|---|---|---|---|
| ἀοιδός aoidos | singer of epic; the poet's own profession, named among the invited specialists | 歌者；史诗歌人 | H02 17.385 Odyssey: 37 lines; most in Book 8 |
| μάντις · ἰητήρ · τέκτων mantis, iētēr, tektōn | seer · healer · woodworker, builder: the other invited crafts | 占卜者 · 医者 · 木匠 | H02 17.384 Odyssey: 16 lines; most in Book 15 |
| ξεῖνος xeinos | stranger and guest, bound to the host by xenia not the classical xenos as a legal category of non-citizen | 外人、宾客；宾客之谊所系 非古典时期法律意义的外邦人 | H02 17.382; H01 1.405 Odyssey: 186 lines; most in Book 17 |
| ἀρετή aretē | excellence, worth, ability of any kind (Murray: worth) not moral virtue only | 优长、能力、卓越 不限于道德美德 | H04 17.322 Odyssey: 23 lines; most in Book 8 |