It is evident then
that this doubt has some reason in it, and that these persons are not
slaves, and those freemen, by the appointment of nature; and also that
in some instances it is sufficiently clear, that it is advantageous to
both parties for this man to be a slave, and that to be a master, and
that it is right and just, that some should be governed, and others
govern, in the manner that nature intended; of which sort of
government is that which a master exercises over a slave. But to
govern ill is disadvantageous to both; for the same thing is useful to
the part and to the whole, to the body and to the soul; but the slave
is as it were a part of the master, as if he were an animated part of
his body, though separate. For which reason a mutual utility and
friendship may subsist between the master and the slave, I mean when
they are placed by nature in that relation to each other, for the
contrary takes place amongst those who are reduced to slavery by the
law, or by conquest.
CHAPTER VII
It is evident from what has been said, that a herile and a political
government are not the same, or that all governments are alike to each
other, as some affirm; for one is adapted to the nature of freemen,
the other to that of slaves. Domestic government is a monarchy, for
that is what prevails in every house; but a political state is the
government of free men and equals. The master is not so called from
his knowing how to manage his slave, but because he is so; for the
same reason a slave and a freeman have their respective appellations.
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