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In his discussion of natural slavery in the first book of the Politics (1254a17–1254b39), Aristotle notoriously assimilates human slaves to non-human animals. Natural slaves, Aristotle maintains (1254b16–20), are those who differ from others in the way that the body differs from the soul, or in the way that an animal differs from a human being; and into this category fall ‘all whose function is bodily service, and who produce their best when they supply such service’. The point is made more explicit in the argument (1254b20–4) that the capacity to be owned as property and the inability fully to participate in reason are defining characteristics of the natural slave: ‘Other animals do not apprehend reason but obey their instincts. Even so there is little divergence in the way they are used; both of them (slaves and tame animals) provide bodily assistance in satisfying essential needs’ (1254b24–6). Slaves and animals are not actually equated in Aristotle's views, but the inclination of the slave-owner in classical antiquity, or at least a representative of the slave-owning classes, to associate the slave with the animal is made evident enough. It appears again in Aristotle's later statement (1256b22–6) that the slave was as appropriate a target of hunting as the wild animal.