other man in history.
As military commander, poet, historian, judge, legislator, who is to be
named in comparison with the man Moses?

"We must come to the conclusion," said I, "that the relation of
ownership is not only not sinful, but that it is in itself benevolent,
that it had a benevolent object; for its origin was certainly
benevolent."

"What was its origin?" said Mrs. North; "I always had a desire to know
how slavery first came into existence."

"Blackstone tells us," I replied, "that its origin was in the right of a
captor to commute the death of his captives with bondage. The laws of
war give the conqueror a right to destroy his enemies; if he sees fit to
spare their lives in consideration of their serving him, this is also
his right. Thus, we suppose, slavery gained its existence.

"True, its very nature partakes of our fallen condition; it is not a
paradisiacal institution; it is not good in itself; it is an
accompaniment of the loss which we have incurred by sin. In that light
it is proper to speak of the Most High as adapting his legislation to
the depraved condition of man; but that is no more true of slavery than
of redemption; everything in the treatment of us by the Almighty is an
exponent of our departure from our first estate."

"Now," said Mrs. North, "all this is a relief to me; for I have always
been sorely tried by remarks seemingly impugning the divine wisdom and
goodness, whenever slavery in the Bible has been under discussion."

"Please give us an outline," said Mr. North, "of the Hebrew legislation
on this subject." He handed me a Bible.

"I will try and not be tedious," said I, "and will repeat to you in few
words the principal points of the Hebrew Code, with regard to
involuntary servitude.

* * * * *

"Slavery is the first thing named in the law given at Sinai, after the
moral law and a few simple directions as to altars. This is noticeable.
In the twenty-first chapter of Exodus, and in the twenty-fifth chapter
of Leviticus, we find the Hebrew slave-code. The following is a summary
of it:--

"1. Hebrews themselves might be bought and sold by Hebrews; but for six
years only, at farthest. If the jubilee year occurred at any time during
these six years, it cut short the term of service.

"2. Hebrew paupers were an exception to this rule. They could be
retained till the year of jubilee next ensuing.

"3. Hebrew servants, married in servitude, if th