rights of others, may be trusted to find their own level.  Moral and intellectual conditions are not the only motive forces in a community, nor are they even the most decisive.  Political and material conditions fix the limits at which speculation can do either good or harm.  Let us take an illustration of the impotence of moral ideas to override material circumstances; and we shall venture to place this illustration somewhat fully before the reader.

There is no more important distinction between modern civilised communities and the ancient communities than the fact that the latter rested on Slavery, while the former have abolished it.  Hence there can hardly be a more interesting question than this—­by what agencies so prodigious a transformation of one of the fundamental conditions of society was brought about.  The popular answer is of a very ready kind, and it passes quite satisfactorily.  This answer is that the first great step towards free labour, the transformation of personal slavery into serfdom, was the result of the spiritual change which was wrought in men’s minds by the teaching of the Church.  It is unquestionable that the influence of the Church tended to mitigate the evils of slavery, to humanise the relations between master and slave, between the lord and the serf.  But this is a very different thing from the radical transformation of those relations.  If we think of society as an organism we instantly understand that so immense a change as this could not possibly have been effected without the co-operation of the other great parts of the social system, any more than a critical evolution could take place in the nutritive apparatus of an animal, without a change in the whole series of its organs.  Thus in order that serfage should be evolved from slavery, and free labour again from serfage, it could not be enough that an alteration should have been wrought in men’s ideas as to their common brotherhood, and the connected ideas as to the lawfulness or unlawfulness of certain human relations.  There must have been an alteration also of the economic and material conditions.  History confirms the expectations which we should thus have been led to entertain.  The impotence of spiritual and moral agencies alone in bringing about this great metamorphosis, is shown by such facts as these.  For centuries after the new faith had consolidated itself, slavery was regarded without a particle of that deep abhorrence which the possession of man by man excites in us now.  In the ninth and tenth centuries the slave trade was the most profitable branch of the commerce that was carried on in the Mediterranean.  The historian tells us that, even so late as this, slaves were the principal article of European export to Africa, Syria, and Egypt, in payment for the produce of the East which was brought from those countries.  It was the crumbling of the old social system which, by reducing the population, lessening the wealth, and lowering the standard of