a comprehensive expression) that these should have any claim to equality of political rights would have been regarded by the ancients necessarily as madness. Under the Roman Empire there was a complete elimination of all these distinctions with the excepiton of those of freemen and slaves. There arose therefore as far as the freemen were concerned that equality of private individuals upon which Roman law was founded and developed as the most perfect system of jurisprudence based on private property with which we are acquainted. But while the contradiction of freemen and slaves existed there could be no statement based upon the universal equality of man as such, as was recently shown in the slave states of the Northern American Union.
Christianity recognised one equality on the part of all men, that of an equal taint of original sin, which entirely corresponded with its character as a religion of slaves and the oppressed. In the next place it recognised completely the equality of the elect but it only declared this at the beginning of its teaching. The traces of common property in possessions which may be found occasionally in the earliest days of the religion was based rather upon the mutual assistance which persecuted people hold out to each other, than upon any real concepts of human equality. Very soon the establishment of the antithesis between the priesthood and the laity put an end to even this expression of Christian equality. The inundation of Western Europe by the Germans abolished for centuries all concepts of equality by the creation of a universal, social and political gradation of rank of a much more complicated nature than had existed up to that time. Contemporaneously with this Western and Europe entered upon a historical development, shaped tor toe first time a compact civilisation, and a
