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 ruling free men but calls for no detailed description; any one who is a natural master can acquire it for himself (c. 7).

As to property and the modes of acquiring it. This subject concerns us in so far as property is an indispensable substratum to the household (c. 8). But we do not need that form of finance which accumulates wealth for its own sake. This is unnatural finance. It has been made possible by the invention of coined money. It accumulates money by means of exchange. Natural and unnatural finance are often treated as though they were the same, but differ in their aims (c. 9); also in their subject matter; for natural finance is only concerned with the fruits of the earth and animals (c. 10). Natural finance is necessary to the householder; he must therefore know about live stock, agriculture, possibly about the exchange of the products of the earth, such as wood and minerals, for money. Special treatises on finance exist, and the subject should be specially studied by statesmen (c. 11).

Lastly, we must discuss and distinguish the relations of husband to wife, of father to child (c. 12). In household management persons call for more attention than things; free persons for more than slaves. Slaves are only capable of an inferior kind of virtue. Socrates was wrong in denying that there are several kinds of virtue. Still the slave must be trained in virtue. The education of the free man will be subsequently discussed (c. 13).

To ascertain the nature of the ideal state we should start by examining both the best states of history and the best that