but it is not a man's; and as a child is incomplete, it is evident that his virtue is not to be referred to himself in his present situation, but to that in which he will be complete, and his preceptor.
In like manner the virtue of a slave is to be referred to his master; for we laid it down as a maxim, that the use of a slave was to employ him in what you wanted; so that it is clear enough that few virtues are wanted in his station, only that he may not neglect his work through idleness or fear: some person may question if what I have said is true, whether virtue is not necessary for artificers in their calling, for they often through idleness neglect their work, but the difference between them is very great; for a slave is connected with you for life, but the artificer not so nearly: as near therefore as the artificer approaches to the situation of a slave, just so much ought he to have of the virtues of one; for a mean artificer is to a certain point a slave; but then a slave is one of those things which are by nature what they are, but this is not true [1260b] of a shoemaker, or any other artist.
It is evident then that a slave ought to be trained to those virtues which are proper for his situation by his master; and not by him who has the power of a master, to teach him any particular art.
Those therefore are in the wrong who would deprive slaves of reason, and say that they have only to follow their orders; for slaves want more instruction than children, and thus we determine this matter.
It is necessary, I am sensible, for every one who treats upon government, to enter particularly into the relations of husband and wife, and of parent and child, and to show what are the virtues of each and their respective connections with each other; what is right and what is wrong; and how the one ought to be followed, and the other avoided. Since then every family is part of a city, and each of those individuals is part of a family, and the virtue of the parts ought to correspond to the