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ὅλῳ καὶ παντί. So in Phaed. 79 E, Crat. 433 E. In VII 527 C we have τῷ ὅλῳ καὶ παντί, and even τῷ παντὶ καὶ ὅλῳ in Laws 734 E. μηδέ: with ἐκτῆσθαι. They must neither enslave their countrymen (ἀνδραποδίζεσθαι above), nor hold a Greek in slavery: cf. I 351 B. J. and C. wrongly translate μηδέ as ‘not even,’ and Hartman needlessly proposes μηδέν̓. Greek slaves were of foreign nationality, except such as had been sold into slavery on the destruction of their city by war (Blümner Privatalt. p. 87 note 1). Plato disapproves of the exception: does he mean to approve the rule, so far as his own city is concerned? Steinhart (Einleitung p. 202) asserts that Plato expressly recognises slavery in his State. It is clear from the present section that Plato does not impugn the principle of slavery, so long as the slaves are of barbarian origin; but he nowhere says that his perfect city is actually to contain slaves, nor is it easy to see what there would be for them to do, unless they were employed to work under the farmers and artizans, or as personal attendants at the συσσίτια and the like. Slaves are present, of course, in the city of the Laws (776 C ff.). σκυλεύειν -- καλῶς ἔχει. Cf. Xen. Hell. II 4. 19 (quoted by J. and C.) καὶ τὰ μὲν ὅπλ<*> ἔλαβον, τοὺς δὲ χιτῶνας οὐδενὸς τῶν πολιτῶν ἐσκύλευσαν. Such moderation was unusual.
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