Although the male citizen, with his full legal status, right to vote, hold public office, and own property, may well have dominated Greek Society, the social groups which made up the population of a typical Greek city-state orpolis were remarkably diverse. Women, children, immigrants (both Greek and foreign), labourers, and slaves all had defined roles, but there was interaction (often illicit) between the classes and there was also some movement between social groups, particularly for second generation offspring and during times of stress such as wars. 

CLASSES

Although the male citizen had by far the best position in Greek society, there were different classes within this group. Top of the social tree were the ‘best people’, the aristoi. Possessing more money than everyone else, this class could provide themselves with armour, weapons, and a horse when on military campaign. The aristocrats were often split into powerful family factions or clans who controlled all of the important political positions in thepolis. Their wealth came from having property and even more importantly, the best land, i.e.: the most fertile and the closest to the protection offered by the city walls.

A poorer, second class of citizens existed too. These were men who had land but perhaps less productive plots and situated further from the city, their property was less well-protected than the prime land nearer the city proper. The land might be so far away that the owners had to live on it rather than travel back and forth from the city. These citizens were called the periokoi (dwellers-round-about) or even worse ‘dusty-feet’ and they collected together for protection in small village communities, subordinate to the neighbouring city. As city populations grew and inheritances became ever more divided amongst siblings, this secondary class grew significantly. 

A third group were the middle, business class. Engaged in manufacturing, trade, and commerce, these were the nouveau riche. However, the aristoi jealously guarded their privileges and political monopoly by ensuring only landowners could rise into positions of real power. However, there was some movement between classes. Some could rise through accumulating wealth and influence, others could go down a class by becoming bankrupt (which could lead to a loss of citizenship or even being enslaved). Ill-health, losing out on an inheritance, political upheavals, or war could also result in the ‘best’ getting their feet a little dusty.   

WOMEN

Female citizens had few rights in comparison to male citizens. Unable to vote, own land, or inherit, a woman’s place was in the home and her purpose in life was the rearing of children. Contact with non-family males was discouraged and women occupied their time with indoor activities such as wool-work and weaving. Spartan women were treated somewhat differently than in other states, for example, they had to do physical training (nude) like men, were permitted to own land, and could drink wine.

Women citizens had to marry as a virgin and marriage was usually organised by the father, who chose the husband and accepted from him a dowry. If a woman had no father, then her interests (marriage prospects and property management) were looked after by a guardian (kurios), perhaps an uncle or other male relative. Married at the typical age of thirteen or fourteen, love had little to do with the matching of husband and wife. Of course, love may have developed between the couple but the best that might be hoped for was philia - a general friendship/love sentiment; eros, the love of desire, was to be found elsewhere, at least for the male. Marriages could be ended on three grounds. The first and most common was repudiation by the husband (apopempsis orekpempsis). No reason was necessary, only the return of the dowry was expected. The second termination cause was the wife leaving the family home (apoleipsis) and in this case the woman’s new guardian was required to act as her legal representative. This was, however, a rare occurrence and the woman’s reputation in society was damaged as a result. The third ground for termination was when the bride’s father asked for his daughter back (aphairesis), probably to offer her to another man with a more attractive dowry. This last option was only possible, however, if the wife had not had children. If a woman was left a widow, she was required to marry a close male relative in order to ensure property stayed within the family.

Women, of course, were also present in the various other non-citizen classes. The group for which we have most information is that of sex-workers. Women were here divided into two categories. The first and perhaps most common was the brothel prostitute (pornē). The second, was the higher-class prostitute (hetaira). These latter women were educated in music and culture and often formed lasting relationships with married men. It was also this class of women that entertained men (in every sense) at the celebrated symposium.

CHILDREN & ADOLESCENTS

Children of citizens attended schools where the curriculum covered reading, writing, and mathematics. After these basics were mastered, studies turned to literature (for example, Homer), poetry, and music (especially the lyre). Athletics was also an essential element in a young person’s education. At Sparta, boys as young as seven were grouped together under the stewardship of an older youth to be toughened up with hard physical training. InAthens, young adult citizens (aged 18-20) had to perform civil and military service and their education continued with lessons in politics, rhetoric, and culture. Girls too were educated in a similar manner to boys but with a greater emphasis on dancing, gymnastics, and musical accomplishment which could be shown off in musical competitions and at religious festivals and ceremonies. The ultimate goal of a girl’s education was to prepare her for her role in rearing a family.

An important part of a Greek youth’s upbringing involved pederasty - for both boys and girls. This was a relationship between an adult and an adolescent which included sexual relations but in addition to a physical relationship, the older partner acted as a mentor to the youth and educated them through the elder’s worldly and practical experience.  

LABOURERS

Greek society included a significantly larger proportion of labourers than slaves. These were semi-free workers, wholly dependent on their employer. The most famous example is the helot class of Sparta. These dependents were not the property of a particular citizen - they could not be sold as a slave could - and they often lived with their families. Generally, they formed arrangements with their employer such as giving a quantity of their produce to the farm owner and keeping the rest for themselves. Sometimes the quota required may have been high or low, and there may also have been some extra benefits to the serfs such as protection and safety in numbers. However, the serf-class or helots could never achieve any real security as they were given little or no legal status and harshly treated, even killed in regular purges (especially in Sparta), in order to instil a fear which would ensure continued subordination to the ruling class. In certain periods such as war, helots were required to serve in the armed forces and, fighting well, they could even earn an escape from their lot and join the intermediary social groups which existed below the level of full-citizen and included such individuals as children with parents of mixed status (e.g.: father-citizen, mother-helot).

SLAVES

In Greek society, slaves were seen as a necessary and perfectly normal part of city-life. Acquired through war andconquest, kidnap and purchase, slaves were simply amongst life’s losers. There were even intellectual arguments from philosophers like Aristotle, which propounded the belief that slaves were demonstrably inferior, a product of their environment and inherited characteristics. Greeks persuaded themselves that it was they who had the best environment and characteristics and the purest blood line and were, therefore, born to rule. 

It is impossible to say with accuracy how many slaves (douloi) there were in Greek society and what proportion of the population they made up. It is unlikely, due to the costs, that every single citizen had their own slave but some citizens undoubtedly owned many slaves. Accordingly, estimates of the slave population in the Greek world range from between 15 and 40% of the total population. However, a defence speech made in a court case in Athens by Lysias, and hints from others such as Demosthenes, strongly suggest that if every citizen did not have slaves then they certainly desired them and to be a slave owner was considered a measure of social status. Slaves were not only owned by private individuals but also by the state, which used them in municipal projects such as mining or, as in the case of Athens, the police force.   

The relationship between slaves and owners seems to have been much as in any other period of history with a mix of contempt, distrust, and abuse from the owners and contempt, theft, and sabotage from the enslaved. Source material is always from the viewpoint of the slave owner but there are references in literature, particularly in Greek comedy, of friendship and loyalty in at least some owner-slave relationships. Whilst the flogging of slaves is commonly referred to in Greek plays, there were also treatises written extolling the benefits of kindness and incentives in slave management.

Slaves worked in all spheres and over 200 hundred occupations have been identified. These include working in the home, in agriculture, industry workshops (e.g.: making shields, food, clothes and perfumes), mines, transport, retail, banking, entertainment, in the armed forces as attendants to their owner or as baggage carriers, as rowers in naval vessels or even as fighters. Farms were generally small affairs with even the richest citizens tending to own several small farms rather than one large estate, therefore, slaves were not concentrated into large groups as in later ancient societies.
 
For slaves there was, at least for some, a glimmer of hope to one day achieve their freedom. There are instances when slaves, particularly those involved in manufacturing and industry, living separately from their owners and given a certain financial independence, could pay for their freedom with money they had saved. Also, slaves in the army were sometimes given their freedom by the state following their victorious exploits.

FOREIGNERS

Aside from slaves, most Greek poleis would have had a number of free foreigners (xenoi) who had chosen to re-locate from other areas of Greece, the Mediterranean, and the Near East, bringing with them skills such aspottery and metalworking. These foreigners usually had to register their residence and so became a recognised class (lower in status than the full-citizens) called the metics (metoikoi). In return for the benefits of ‘guest’ citizenship they had to provide a local sponsor, pay local taxes, sometimes pay additional taxes, contribute to the costs of minor festivals, and even participate in military campaigns when necessary. Despite the suspicions and prejudices against foreign ‘barbarians’ which often crop up in literary sources, there were cases when metoikoi did manage to become full citizens after a suitable display of loyalty and contribution to the good of the host state. They then received equal tax status and the right to own property and land. Their children too could also become citizens. However, some states, notably Sparta, at times actively discouraged immigration or periodically expelledxenoi. The relationship between foreigners and local citizens seems to have been a strained one, particularly in times of wars and economic hardship.

China is a country in East Asia whose culture is considered the oldest, still extant, in the world. The name `China’ comes from the Sanskrit Cina (derived from the name of the Chinese Qin Dynasty, pronounced `Chin’) which was translated as `Cin’ by the Persians and seems to have become popularized through trade along the Silk Road from China to the rest of the world. The Romans and the Greeks knew the country as `Seres’, “the land where silk comes from”. The name `China’ does not appear in print in the west until 1516 CE in Barbosa’s journals narrating his travels in the east (though the Europeans had long known of China through trade via the Silk Road). Marco Polo, the famous explorer who familiarized China to Europe in the 13th century CE, referred to the land as `Cathay’. In Mandarin Chinese, the country is known as `Zhongguo” meaning `central state’ or `middle empire’.

PRE-HISTORY

Well before the advent of recognizable civilization in the region, the land was occupied by hominids. Peking Man, a skull fossil discovered in 1927 CE near Beijing, lived in the area between 700,000 to 200,000 years ago and Yuanmou Man, whose remains were found in Yuanmou in 1965 CE, inhabited the land 1.7 million years ago. Evidence uncovered with these finds shows that these early inhabitants knew how to fashion stone tools and use fire. While it is commonly accepted that human beings originated in Africa and then migrated to other points around the globe, China’s paleoanthropologists “support the theory of `regional evolution’ of the origin of man” (China.org) which claims an independent basis for the birth of mankind. “The Shu Ape, a primate weighing only 100 to 150 grams and being similar to a mouse in size, lived [in China] in the Middle Eocene Epoch 4.5 to 4 million years ago. Its discovery posed a great challenge to the theory of African origin of the human race” (China.org). This challenge is considered plausible due to genetic links between the Shu Ape fossil and both advanced and lower primates, standing, then, as a `missing link’ in the evolutionary process. However one interprets this data (the Chinese conclusions have been disputed by the international community), the solid evidence provided by other finds substantiates a very ancient lineage of hominids and human beings in China and a high level of sophistication in early culture. One example of this is Banpo Village, near Xi’an, discovered in 1953 CE.  Banpo is a Neolithicvillage which was inhabited between 4500 and 3750 BCE and comprises 45 houses with floors sunk into the ground for greater stability. A trench encircling the village provided both protection from attack and drainage while man-made caves dug underground were used to store food. The design of the village, and the artifacts discovered there (such as pottery and tools), argue for a very advanced culture at the time it was constructed.

It has generally been accepted that the Chinese `Cradle of Civilization’ is the Yellow River Valley which gave rise to villages sometime around 5000 BCE. While this has been disputed, and arguments have been made for a more wide-spread development of communities, there is no doubt that the Henan province, in the Yellow River Valley, was the site of many early villages and farming communities. In 2001 CE, archaeologists uncovered two skeletons “buried in a collapsed house, which was covered with a thick layer of silt deposits from the Yellow River. In the layer of deposits, archaeologists found more than 20 skeletons, an altar, a square, pottery, and stone and jade utensils” (Chinapage.org). This site was only one of many prehistoric villages in the area.

THE FIRST DYNASTIES

From these small villages and farming communities grew centralized government; the first of which was the prehistoric Xia Dynasty (c. 2070-1600 BCE). The Xia Dynasty was considered, for many years, more myth than fact until excavations in the 1960’s and 1970’s CE uncovered sites which argued strongly for its existence. Bronze works and tombs clearly point to an evolutionary period of development between disparate Stone Age villages and a recognizable cohesive civilization. The dynasty was founded by Yu the Great who worked relentlessly for thirteen years to control the flooding of the Yellow River which routinely destroyed the farmer’s crops. He was so focused on his work that it was said he did not return home once in all those years, even though he seems to have passed by his house on at least three occasions, and this dedication inspired others to follow him. After he had controlled the flooding, Yu conquered the Sanmiao tribes and was named successor (by the then-ruler, Shun),  reigning until his death. Yu established the hereditary system of succession and, so, the concept of dynasty which has become most familiar. The ruling class and the elite lived in urban clusters while the peasant population, which supported their lifestyle, remained largely agrarian, living in rural areas. Yu’s son, Qi, ruled after him and power remained in the hands of the family until the last Xia ruler, Jie, was overthrown by Tang who established the Shang Dynasty (1600-1046 BCE).

Tang was from the kingdom of Shang. The dates popularly assigned to him (1675-1646 BCE) do not in any way correspond to the known events in which he took part and must be considered erroneous. What is known is that he was the ruler, or at least a very important personage, in the kingdom of Shang who, around 1600 BCE, led a revolt against Jie and defeated his forces at the Battle of Mingtiao. The extravagance of the Xia court, and the resultant burden on the populace, is thought to have led to this uprising. Tang then assumed leadership of the land, lowered taxes, suspended the grandiose building projects begun by Jie (which were draining the kingdoms of resources) and ruled with such wisdom and efficiency that art and culture were allowed to flourish. Writingdeveloped under the Shang Dynasty as well as bronze metallurgy, architecture, and religion.

Prior to the Shang, the people worshipped many gods with one supreme god, Shangti, as head of the pantheon(the same pattern found in other cultures). Shangti was considered `the great ancestor’ who presided over victory in war, agriculture, the weather, and good government. Because he was so remote and so busy, however, the people seem to have required more immediate intercessors for their needs and so the practice of ancestor worship began. When someone died, it was thought, they attained divine powers and could be called upon for assistance in times of need (similar to the Roman belief in the Parentes). This practice led to highly sophisticated rituals dedicated to appeasing the spirits of the ancestors which eventually included ornate burials in grand tombs filled with all one would need to enjoy a comfortable afterlife. The king, in addition to his secular duties, served as chief officiate and mediator between the living and the dead and his rule was considered ordained by divine law. Although the famous Mandate of Heaven was developed by the later Zhou Dynasty, the idea of linking a just ruler with divine will has its roots in the beliefs fostered by the Shang.