There were many strangers in Athens, especially seamen and traders who lived in Piræus near the harbor. Cleisthenes gave them the rights of citizenship and made them equal[68] to the older inhabitants. From this time there were two populations side by side--the people of Attica and those of Piræus. A difference of physical features was apparent for three centuries afterward: the people of Attica resembled the rest of the Greeks; those in Piræus resembled Asiatics. The Athenian people thus augmented was a new people, the most active in Greece. THE ATHENIAN PEOPLE In the fifth century the society of Athens was definitely formed: three classes inhabited the district of Attica--slaves, foreigners, and citizens. =The Slaves.=--The slaves constituted the great majority of the population; there was no man so poor that he did not have at least one slave; the rich owned a multitude of them, some as many as five hundred. The larger part of the slaves lived in the house occupied with grinding grain, kneading bread, spinning and weaving cloth, performing the service of the kitchens, and in attendance on their masters. Others labored in the shops as blacksmiths, as dyers, or in stone quarries or silver mines. Their master fed them but sold at a profit everything which they produced, giving them in return nothing but their living. All the domestic servants, all the miners, and the greater part of the artisans were slaves. These men lived in society but without any part in it; they had not even the disposition of their own bodies, being wholly the property of other men. They were thought of only as objects of property; they were often referred to as "a body" (σωμα). There was no other law for them than the will of their master, and he had all power over them--to make them work, to imprison them, to deprive them of their sustenance, to beat them. When a citizen went to law, his adversary had the right to require that the former's slaves should be put to the torture to tell what they knew. Many Athenian orators commend this usage as an ingenious means for obtaining true testimony. "Torture," says the orator Isæus, "is the surest means of proof; and so when you wish to clear up a contested question, you do not address yourselves to freemen, but, placing the slaves to the torture, you seek to discover the truth."