CHAPTER IV
Since then a subsistence is necessary in every family, the means of procuring it certainly makes up part of the management of a family, for without necessaries it is impossible to live, and to live well. As in all arts which are brought to perfection it is necessary that they should have their proper instruments if they would complete their works, so is it in the art of managing a family: now of instruments some of them are alive, others inanimate; thus with respect to the pilot of the ship, the tiller is without life, the sailor is alive; for a servant is as an instrument in many arts. Thus property is as an instrument to living; an estate is a multitude of instruments; so a slave is an animated instrument, but every one that can minister of himself is more valuable than any other instrument; for if every instrument, at command, or from a preconception of its master's will, could accomplish its work (as the story goes of the statues of Daedalus; or what the poet tells us of the tripods of Vulcan, "that they moved of their own accord into the assembly of the gods "), the shuttle would then weave, and the lyre play of itself; nor would the architect want servants, or the [1254a] master slaves. Now what are generally called instruments are the efficients of something else, but possessions are what we simply use: thus with a shuttle we make something else for our use; but we only use a coat, or a bed: since then making and using differ from each other in species, and they both require their instruments, it is necessary that these should be different from each other. Now life is itself what we use, and not what we employ as the efficient of something else; for which reason the services of a slave are for use. A possession may be considered in the same nature as a part of anything; now a part is not only a part of something, but also is nothing else; so is a possession; therefore a master is only the master of the slave, but no part of him; but the slave is not only the slave of the master, but nothing else but that. This fully explains what is the nature of a slave, and what are his capacities; for that being who by nature is nothing of himself, but totally another's, and is a man, is a slave by nature; and that man who is the property of another, is his mere chattel, though he continues a man; but a chattel is an instrument for use, separate from the body.
CHAPTER V
But whether any person is such by nature, and whether it is advantageous and just for any one to be a slave or no, or whether all slavery is contrary to nature, shall be considered hereafter; not that it is difficult to determine it upon general principles, or to understand it from matters of fact; for that some should govern, and others be governed, is not only necessary but useful, and from the hour of their birth some are marked out for those purposes, and others for the other, and there are many species of both sorts. And the better those are who are governed the better also is the government, as for instance of man, rather than the brute creation: for the more excellent the materials are with which the work is finished, the more excellent certainly is the work; and wherever there is a governor and a governed, there certainly is some work produced; for whatsoever is composed of many parts, which jointly become one, whether conjunct or separate, evidently show the marks of governing and governed; and this is true of every living thing in all nature; nay, even in some things which partake not of life, as in music; but this probably would be a disquisition too foreign to our present purpose. Every living thing in the first place is composed of soul and body, of these the one is by nature the governor, the other the governed; now if we would know what is natural, we ought to search for it in those subjects in which nature appears most perfect, and not in those which are corrupted; we should therefore examine into a man who is most perfectly formed both in soul and body, in whom this is evident, for in the depraved and vicious the body seems [1254b] to rule rather than the soul, on account of their being corrupt and contrary to nature. We may then, as we affirm, perceive in an animal the first principles of herile and political government; for the soul governs the body as the master governs his slave; the mind governs the appetite with a political or a kingly power, which shows that it is both natural and advantageous that the body should be governed by the soul, and the pathetic part by the mind, and that part which is possessed of reason; but to have no ruling power, or an improper one, is hurtful to all; and this holds true not only of man, but of other animals also, for tame animals are naturally better than wild ones, and it is advantageous that both should be under subjection to man; for this is productive of their common safety: so is it naturally with the male and the female; the one is superior, the other inferior; the one governs, the other is governed; and the same rule must necessarily hold good with respect to all mankind. Those men therefore who are as much inferior to others as the body is to the soul, are to be thus disposed of, as the proper use of them is their bodies, in which their excellence consists; and if what I have said be true, they are slaves by nature, and it is advantageous to them to be always under government. He then is by nature formed a slave who is qualified to become the chattel of another person, and on that account is so, and who has just reason enough to know that there is such a faculty, without being indued with the use of it; for other animals have no perception of reason, but are entirely guided by appetite, and indeed they vary very little in their use from each other; for the advantage which we receive, both from slaves and tame animals, arises from their bodily strength administering to our necessities; for it is the intention of nature to make the bodies of slaves and freemen different from each other, that the one should be robust for their necessary purposes, the others erect, useless indeed for what slaves are employed in, but fit for civil life, which is divided into the duties of war and peace; though these rules do not always take place, for slaves have sometimes the bodies of freemen, sometimes the souls; if then it is evident that if some bodies are as much more excellent than others as the statues of the gods excel the human form, every one will allow that the inferior ought to be slaves to the superior; and if this is true with respect to the body, it is still juster to determine in the same manner, when we consider the soul; though it is not so easy to perceive the beauty of [1255a] the soul as it is of the body. Since then some men are slaves by nature, and others are freemen, it is clear that where slavery is advantageous to any one, then it is just to make him a slave.
CHAPTER VI
But it is not difficult to perceive that those who maintain the contrary opinion have some reason on their side; for a man may become a slave two different ways; for he may be so by law also, and this law is a certain compact, by which whatsoever is taken in battle is adjudged to be the property of the conquerors: but many persons who are conversant in law call in question this