of nineteen born of the same mother, Hecuba; and all the rest, of concubines. Livy and Plutarch tell us of the three hundred Fabians—all of the same family—who perished in a great battle against the Tuscans, fought in the early wars of the Republic; and Plutarch also makes mention, in his Life of Theseus, of a certain personage, Pallas, who had fifty children.
From these and innumerable testimonies of a similar kind, we may readily conceive that these numerous wives and concubines kept by the heads of families in early times made fathers vastly more important personages than they are nowadays, and gave them progenies which, in comparison with modern ones, might be considered clans or tribes. What with wives, concubines, children, and grand-*children, every such father was veritably the head of a community; and inasmuch as his power was absolute over each and all, he had every motive that selfishness could dictate to make them, and keep them, slaves for his aggrandisement and pleasure. In fact, the more numerous his progeny and household, the greater was his source of wealth, the higher his status, and the better his security against personal violence in lawless times. That slavery should originate and grow up in this way appears to us perfectly natural. At all events, in no other way has it ever been, or can it ever be, satisfactorily accounted for.
What happened in the case of one father of a family would as naturally happen in respect of others. In the progress of time, some of the younger branches would naturally stray from the paternal home, and emigrate to other lands, where they would settle down and, in time, become the heads of families—the founders of new races of slaves. Indeed, we have but to imagine the case of one to apply to thousands similarly circumstanced, and we shall see the origin of human slavery at once satisfactorily explained. Those early fathers, or heads of families, would naturally love some of their children better than others; at least, they would have more confidence in some one than in the rest. To those so loved, or so favoured, would naturally devolve the headship of the family, or such portions of the patrimonial estate as might enable them to found new families elsewhere. These families, like the parent one, would as naturally resolve themselves into little communities of masters and slaves; so that in course of time, by the natural operation of one and the same first cause, the whole of society would find itself, what we find it to have been in all early history, an aggregation of souls divided everywhere into two great classes—a master-class possessing, and a slave-class possessed.
Let us not imagine, however, that a social order which appears to us so inhuman and so unnatural was viewed in this light, or inspired our feelings, in the ancient world; it would be a great mistake to suppose this. Nothing was further from the contemplation of the men of antiquity than our notions and theories about the equality of human rights. The idea of what man ought to be, or is capable of being made, was an idea unknown to the ancient world. The division of the human race into masters and slaves appeared to them a perfectly natural division: they saw no other; they never heard of any
