De Virtutibus

For, says he, a period of six years for servitude is sufficient for those debtors who cannot repay the loans to the lender, or who for any other reason have become slaves after having been free. And those who were not naturally slaves are not to be deprived of all happiness and liberty for ever, but are again to return to their former state of freedom, of which they were deprived through some unforeseen calamities.

"And if," the lawgiver proceeds to say, "one who has been a slave of another for three generations, from fear of the threats of his master, or from a consciousness of having committed some offence, or, if he has committed no offence at all but has a savage and inhuman master, flees for refuge to some one else, in the hope to obtain assistance from him, do not reject him; for it is not consistent with holiness to abandon a suppliant, and even a slave is a suppliant, inasmuch as he has taken refuge on thy hearth, where it is fitting that he should find an asylum, especially if without any guile he has come to offer honest service. And if he cannot obtain this protection, at all events let him be sold to some one else; for it is uncertain what may be the effect of his change of masters, and an uncertain evil is easier to bear than a confessed one."

These, then, are the ordinances which he appoints to be observed concerning one’s own relations, and strangers, and friends, and enemies, and slaves, and free men, and in short respecting the whole of the human race. And moreover, he extends his principles of humanity and compassion even to

for in the case of domestic animals, with reference to flocks of sheep, and of goats, and herds of oxen, he commands the people to abstain from using of those animals which are just born, or from taking them either for food or under pretence of sacrificing them. [*]( Exodus xxiii. 19.) For he looked upon it as a proof of a cruel disposition to plot against such creatures the moment they are born, so as to cause an immediate separation between the offspring and the mother, for the sake of the pleasures of the belly, or rather on account of some absurd and preposterous unpleasantness which the soul fancies.

Therefore, he says to the man who is about to live in accordance with his most sacred constitution, "My good man, there is a great abundance of things of which you are permitted the enjoyment, to which there is no blame attached; for, perhaps, it would have been pardonable if it were not so, since want and scarcity compel men to do many things which otherwise they would not intend. But you ought to be preeminent in temperance and the practise of all virtues; being reckoned in the most admirable of all classifications and enrolled in obedience to a most excellent captain, the right reason of nature, by all which considerations you ought to be rendered humane, avoiding receiving in your mind any thing which is wrong.

And why in addition to the pains which the animal bears in parturition, should you also inflict other pains from external causes, by the immediate separation of the mother from her offspring? For it is inevitable that she will resist and be indignant when they are thus parted, by reason of the affection implanted by nature in every mother towards her offspring, and especially at the time of their birth; since at this time the breasts are full of milk-like springs, and then if through want of the child which is to suck them the flow of milk receives a check, they become hardened by being distended by the weight of the milk, and the women themselves are overwhelmed with pain.

Therefore, says the law, give her offspring to the mother, if not for the whole time, still at all events for the first seven days, to rear on her milk, and render not unprofitable those fountains of milk which nature has bestowed upon her breasts, destroying that second bounty of hers which she has prepared [*]( Exodus xxiii. 19.)