Book 6
93
But Chrysippus says that there is a difference between a δοῦλος and οἰκέτης; and he draws the distinction in the second book of his treatise on Similarity of Meaning, because he says that those who have been emancipated are still δοῦλοι, but that the term οἰκέτης is confined to those who are not discharged from servitude; for the οἰκέτης, says he is a δοῦλος, being actually at the time the property of a mast the following are called δοῦλοι, as Clitarchus treatise on Dialects: ἄζοι, ῎ἄζος contr. from ἄοζος, a servant, especially belonging to a temple.—L. & S. and θεράποντες, θεράπων, a servant, in early Greek especially denoting free and honourable service.—L. & S. and ἀκόλουθοι, Ἀκόλουθος, as subst., a follower, attendant, footman.—L. & S. and διάκονοι, διάκονος, a servant, a waiting man.—L. & S. and ὑπήρετα ʽὑπηρέτης, any doer of hard work, a labourer, a helper, assistants underling.—L. & S. and also πάλμονες and λάτρεις. λάτρις, a workman for hire, a hired servant.—L. & S. N.B. Liddell and Scott omit πάλμων altogether. And Amerias says, that the slaves who are employed about the fields are called ἕρκιται. And Hermon, in his treatise on the Cretan Dialects, says that slaves of noble birth are called μνῶτες. And Seleucus says, that both men and maid servants are called ἄζοι; and that a female slave is often called ἀποφράση and βολίζη; and that a slave who is the son of a slave is called σίνδρων; and that ἀμφιπόλος is a name properly belonging to a female slave who is about her mistress's person, and that a πρόπολος is one who walks before her mistress.
