Looking at these and the like examples, what ought we to do concerning property in slaves?
I made a remark, in passing, which naturally elicited a question about my meaning from you.

It was this:--We know that all would agree that we should have the best and most attached slaves whom we can get.

For many a man has found his slaves better in every way than brethren or sons, and many times they have saved the lives and property of their masters and their whole house--such tales are well known.
MEGILLUS: To be sure.
ATHENIAN: But may we not also say that the soul of the slave is utterly corrupt, and that no man of sense ought to trust them?
And the wisest of our poets, speaking of Zeus, says: 'Far-seeing Zeus takes away half the understanding of men whom the day of slavery subdues.' Different persons have got these two different notions of slaves in their minds--some of them utterly distrust their servants, and, as if they were wild beasts, chastise them with goads and whips, and make their souls three times, or rather many times, as slavish as they were before;--and others do just the opposite.
MEGILLUS: True.
CLEINIAS: Then what are we to do in our own country, Stranger, seeing that there are such differences in the treatment of slaves by their owners?
ATHENIAN: Well, Cleinias, there can be no doubt that man is a troublesome animal, and therefore he is not very manageable, nor likely to become so, when you attempt to introduce the necessary division of slave, and freeman, and master.
CLEINIAS: That is obvious.
ATHENIAN: He is a troublesome piece of goods, as has been often shown by the frequent revolts of the Messenians, and the great mischiefs which happen in states having many slaves who speak the same language, and the numerous robberies and lawless life of the Italian banditti, as they are called.

A man who considers all this is fairly at a loss.

Two remedies alone remain to us,--not to have the slaves of the same country, nor if possible, speaking the same language (compare Aris.