e idea of property as "part of the household"(Aristotle, 1253b23), and "the art of acquiring property [as] a part of the art of managing the household"(Aristotle, 1253b24). Aristotle further states that "no man can live well...unless he is provided with necessaries"(Aristotle, 1253b24-25), and "[arts] have their own proper instruments for the accomplishment of their work"(Aristotle, 1253b27-28). Aristotle is now able to establish the slave, and the art of acquiring slaves, as necessary to allowing for man to live well. According to Aristotle, much like property is a possession, so is a slave. Like property, a slave is "not only the slave of his master, but wholly belongs to him"(Aristotle, 1254a12-13), however, a "master is only the master of the slave [because] he does not belong to him"(Aristotle, 1254a11). With these statements, Aristotle has established the slave as a tool, or an instrument that a master uses in order to suffice his or his households needs. Aristotle states that a slave's entire existence rests upon that slaves work for his or hers' master: "The telos of the slave is to undertake whatever mundane tasks are necessary for the maintenance of a well run household"(Harvey, 4). Aristotle's statements regarding the purpose of a slave is followed succinctly by his distinction between a slave and a master.
             The distinction that Aristotle makes between master and slave is a distinction that many scholars of Aristotle criticize as incomplete or faulty. Aristotle quickly dismisses the idea that a slave and a master are distinguishable by physical attributes:
             "If men differed from one another in the mere forms of their bodies as much as the statues of the Gods do from men, all would acknowledge that the inferior class should be slaves of the superior...but the beauty of the body is seen, whereas the beauty of the soul is not ...