Helots
The helots were a subjugated group that constituted a majority of the population of Laconia and Messenia – the territories ruled by Sparta in Ancient Greece. There has been controversy since antiquity as to their exact characteristics, such as whether they constituted an Ancient Greek tribe, a social class, or both. For example, Critias described helots as "slaves to the utmost", whereas according to Pollux, they occupied a status "between free men and slaves". Tied to the land, they primarily worked in agriculture as a majority and economically supported the Spartan citizens.
The proportion of helots in relation to Spartan citizens varied throughout the history of the Spartan state; according to Herodotus, there were seven helots for each of the 5,000 Spartan soldiers at the time of the Battle of Plataea in 479 BC. Thus the need to keep the helot population in check and to prevent rebellion were major concerns of the Spartans. Helots were ritually mistreated and humiliated. Every autumn the Spartan polis declared war on the helots, allowing them to be killed and abused by members of the Crypteia without fear of religious repercussion.
Uprisings and attempts to improve the lot of the helots did occur, such as the conspiracy of Cinadon of 399 BC. Plato on the other hand does not mention the killings by the Crypteia at all in Laws. The population was largely liberated by the Theban commander Epaminondas following the Theban-Spartan War.
Etymology
Several theories exist regarding the origin of the name "helot". According to Hellanicus, the word relates to the village of Helos, in the south of Sparta. Pausanias thus states, "Its inhabitants became the first slaves of the Lacedaemonian state, and were the first to be called helots". This explanation is, however, not very plausible in etymological terms.Linguists have associated the word with the root ϝελ-, wel-, as in ἁλίσκομαι, halískomai, "to be captured, to be made prisoner". In fact, some ancient authors did not consider the term ethnic, but rather an indication of servitude: Antiochus of Syracuse writes: "those of the Lacedaemonians who did not take part in the expedition were adjudged slaves and were named helots", while Theopompus, cited by Athenaeus, states, "...and the one nation called their slaves helots and the others called them penestae..." "In all of these texts, the naming of the group as helots is the central and symbolic moment of their reduction to serfhood. They are thus institutionally distinguished from the anonymous douloi."
Certainly conquest comprised one aspect of helotism; thus Messenians, who were conquered in the Messenian Wars of the 8th century BC, become synonymous in Herodotus with helots.
The situation seems less clear in the case of the earliest helots, who, according to Theopompus, were descended from the initial Achaeans, whom the Dorians had conquered. But not all Achaeans were reduced to helotism: the city of Amyclae, home of the Hyacinthia festival, enjoyed special status, as did others.
Contemporary authors propose alternative theories: according to Antiochus of Syracuse, helots were the Lacedaemonians who did not participate in the Messenian Wars; for Ephorus of Cyme, they were the perioeci from Helos, reduced to slavery after a failed revolt.
Characteristics
Relationship to Spartans
From at least the classical period, the number of Spartans was very small in comparison to that of the helots. In a celebrated passage, Thucydides stresses that "most Spartan institutions have always been designed with a view to security against the Helots". Aristotle compares them to "an enemy constantly sitting in wait of the disaster of the Spartans". Consequently, fear seems to be an important factor governing relations between Spartans and Helots. According to tradition, the Spartiates always carried their spears, undid the straps of their bucklers only when at home lest the Helots seize them, and locked themselves in their homes. They also took active measures, subjecting them to what Theopompus describes as "an altogether cruel and bitter condition".According to Myron of Priene, an anti-Spartan historian of the middle 3rd century BC:
Plutarch also states that Spartans treated the Helots "harshly and cruelly": they compelled them to drink pure wine "... and to lead them in that condition into their public halls, that the children might see what a sight a drunken man is; they made them to dance low dances, and sing ridiculous songs..." during syssitia. However, he notes that this rough treatment was inflicted only relatively late, after the 464 BC earthquake.
Some modern scholars advocate a reevaluation of ancient evidence about helots. It has been argued that the kunē was not actually made of dogskin, and that the diphthera was the general attire of the poor peasant class. The obligation of masters to prevent fatness amongst their helots is actually deemed implausible: as the Spartiates lived separately, dietary intake could not be rigorously controlled; as manual labour was an important function of the Helots, it would make sense to keep them well fed. Besides, the rations mentioned by Thucydides for the Helots on Sphacteria are close to normal. Myron's evidence is interpreted as an extrapolation from actions performed on symbolic representatives. In short, Grote writes that "the various anecdotes which are told respecting treatment at Sparta betoken less of cruelty than of ostentatious scorn". He has been followed recently by J. Ducat, who describes Spartan treatment of the Helots as a kind of ideological warfare, designed to condition the Helots to think of themselves as inferiors. This strategy seems to have been successful at least for Laconian Helots: when the Thebans ordered a group of Laconian helot prisoners to recite the verses of Alcman and Terpander, they refused on the grounds that it would displease their masters.
Other modern scholars consider then, "although the details may be fanciful, does reflect accurately the general Spartiate attitude towards helots". It has also been proposed that contempt alone could hardly explain the organized murder of Helots mentioned by several ancient sources. According to Aristotle, the ephors annually declared war on the Helots, thereby allowing Spartans to kill them without fear of religious pollution. This task was apparently given to the kryptes, graduates of the difficult agoge who took part in the crypteia. This lack of judicial protection is confirmed by Myron of Priene, who mentions killing as a standard mode of regulation of the Helot population. According to a passage in Thucydides, helots were massacred in a carefully staged event in 425 BC or earlier:
Thus Paul Cartledge claims that "the history of Sparta is fundamentally the history of the class struggle between the Spartans and the Helots".
Helots and ''klēroi''
Helots were assigned to citizens to carry out domestic work or to work on their klēroi, or portions. The klēroi were the original divisions of Messenia after its conquest by Sparta. Various sources mention such servants accompanying this or that Spartan. Plutarch has Timaia, the wife of King Agis II, "being herself forward enough to whisper among her helot maid-servants" that the child she was expecting had been fathered by Alcibiades, and not her husband, indicating a certain level of trust. According to some authors, in the 4th century BC, citizens also used chattel-slaves for domestic purposes. However, this is disputed by others. Some helots were also servants to young Spartans during their agoge, the Spartan education; these were the μόθωνες / móthōnes. Finally, helots, like slaves, could be artisans or tradesmen.They were required to hand over a predetermined portion of their harvest, with the helots keeping the surplus. According to Plutarch, this portion was 70 medimnoi of barley for a man, 12 for a woman, as well as a quantity of oil and wine corresponding to an amount reasonable for the needs of a warrior and his family, or a widow, respectively. The existence of the apophorá is contested by Tyrtaeus: "Secondly, though no fixed tribute was imposed on them, they used to bring the half of all the produce of their fields to Sparta.... Like asses worn by their great burdens, bringing of dire necessity to their masters the half of all the fruits the corn-land bears." Pausanias is describing the period immediately after the first Messenian War, when conditions were probably more severe. Also, since taking a percentage of the produce would have required constantly overseeing the helots, it is unlikely such a tax could be implemented upon the relatively distant Messenia. With Tyrtaeus being a poet, the amount might well have been a poetic figure of speech, similar to the modern "half a kingdom". In fact, it is debated whether the quote refers to helots in the first place, since Tyrtaeus' description of the Second Messenian War refers to enemy phalanxes, indicating the first war could have ended with the Messenian people becoming a vassal state of Sparta rather than helots.
Having paid their tribute, the helots could often live rather well; the lands of Laconia and Messenia were very fertile, and often permitted two crops per year. It seems they could enjoy some private property: in 425 BC, some helots had their own boats. A certain amount of wealth was achievable: in 223 BC, 6,000 helots purchased their freedom for 500 drachmas each, a considerable sum at the time.
Demography
Helots lived in family units and could, at least de facto, contract unions among themselves. Since helots were much less susceptible than other slaves in Greek antiquity to having their family units dispersed, they could reproduce themselves, or at least maintain their number. Probably not insignificant to begin with, their population increased in spite of the crypteia, other massacres of helots, and losses in war. Simultaneously, the population of Spartiate citizens declined.The absence of a formal census prevents an accurate assessment of the helot population, but estimates are possible. According to Herodotus, helots were seven times as numerous as Spartans during the Battle of Plataea in 479 BC. The long Peloponnesian War drained Sparta of so many of its citizens that by the time of the conspiracy of Cinadon, the beginning of the 4th century BC, only forty Peers, or citizens, could be counted in a crowd of 4,000 at the agora. The total population of helots at that time, including women, is estimated as 170,000–224,000.
Since the helot population was not technically chattel, their population was reliant on native birth rates, as opposed to prisoners of war or purchased slaves. Helots were encouraged by the Spartans to impose a eugenics doctrine similar to that which they, themselves, practiced. This would, according to Greek beliefs of the period, ensure not only genetic but also acquired favourable characteristics be passed along to successive generations. Tempering these selective factors was the crypteia, during which the strongest and fittest helots were the primary targets of the kryptes; to select soft targets would be interpreted as a sign of weakness. This theoretically removed the strongest and most able potential rebels while keeping the general populace fit and efficient.
What is more, the Spartans used helot women to satisfy the state's human personnel needs: the 'bastards' born of Spartan fathers and helot women held an intermediary rank in Lacedaemonian society and swelled the ranks of the citizen army. It is difficult to determine whether these births were the results of voluntary liaisons or part of a formal state program. It is unknown what happened to girls born of such unions, as they served no military purpose. It is possible they were abandoned at birth and left to die, or lived to remain helots.