[1255a]
[1]
It is
manifest therefore that there are cases of people of whom some are freemen and
the others slaves by nature, and for these slavery is an institution both
expedient and just. But at the same
time it is not difficult to see that those who assert the opposite are also
right in a manner. The fact is that the terms ‘slavery’ and
‘slave’ are ambiguous; for there is also such a thing as a
slave or a man that is in slavery by law, for the law is a sort of agreement
under which the things conquered in war are said to belong to their conquerors.
Now this conventional right is arraigned by many jurists just as a statesman is
impeached for proposing an unconstitutional measure; they say that it is
monstrous if the person powerful enough to use force, and superior in power, is
to have the victim of his force as his slave and subject; and even among the
learned some hold this view, though others hold the other. But the reason of this dispute and what makes the
theories overlap is the fact that in a certain manner virtue when it obtains
resources has in fact very great power to use force, and the stronger party
always possesses superiority in something that is good,1 so
that it is thought that force cannot be devoid of goodness, but that the dispute
is merely about the justice of the matter (for it is due to the one
party holding that the justification of authority is good-will, while the other
identifies justice with the mere rule of the stronger); because
obviously if these theories be separated apart,
[20]
the other theories have no force or plausibility at all,
implying that the superior in goodness has no claim to rule and be master.
But some persons, simply
clinging, as they think, to principle of justice (for the law is a
principle of justice), assert that the enslavement of prisoners of war
is just; yet at the same time they deny the assertion, for there is the
possibility that wars may be unjust in their origin and one would by no means
admit that a man that does not deserve slavery can be really a
slave—otherwise we shall have the result that persons reputed of the
highest nobility are slaves and the descendants of slaves if they happen to be
taken prisoners of war and sold. Therefore they do not mean to assert that
Greeks themselves if taken prisoners are slaves, but that barbarians are. Yet
when they say this, they are merely seeking for the principles of natural
slavery of which we spoke at the outset; for they are compelled to say that
there exist certain persons who are essentially slaves everywhere and certain
others who are so nowhere. And the
same applies also about nobility: our nobles consider themselves noble not only
in their own country but everywhere, but they think that barbarian noblemen are
only noble in their own country—which implies that there are two kinds
of nobility and of freedom, one absolute and the other relative, as Helen says
in Theodectes2: “
But who would dare to call me menial,
The scion of a twofold stock divine?
” Yet in so speaking they make nothing but virtue and vice the distinction between slave and free, the noble and the base-born;
The scion of a twofold stock divine?
” Yet in so speaking they make nothing but virtue and vice the distinction between slave and free, the noble and the base-born;
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