but, if the modern world votes to go on and not be afraid, it can only do so by virtue of education, and then it is subject to the remonstrance of Mr. Karoly at the head of this article, and of others who think with him. To return to the classical state: it remains only to observe that slavery was likewise the fate of that state which, having enabled it to grow up to immense power and achievement, also inevitably carried it down to ruin and disgrace.
It is free to us all to speculate on the question whether every force which makes high expansion possible will not also bring with it its own form of inevitable destruction or decay. Aristotle, however, proceeding upon the historical method and upon observation, found that slavery was necessary and expedient within the limits of the age and the form of society he was discussing.
Fuller expression of the dogma of natural liberty comes only with the Christian era. Dio Chrysostom, at the end of the first century, expresses himself in favor of it, but his declaration is incidental and can be taken only as rhetorical.[1] It is among the Christian writers that it first finds distinct and enthusiastic expression. With them it is rather an inference from fundamental doctrines of the faith than an actual article of the creed, although they quote texts freely in support of it. The doctrines of Christianity are undoubtedly favorable to it, and the inference was direct and easy. Tertullian (about 200 A.D.), addressing heathen, declares: "We are your brothers by the right of one mother—Nature."[2]
It was not confined to Christians, however; it is very probable that it may have entered into the Stoic philosophy in some vague way. We find it in the lawyers of the third century. Ulpian says: "In civil law, slaves
