The laws, or, as some writers call them, the seditions of the Gracchi, were occasioned by their observing the increase of slaves all over Italy, and the diminution of free citizens. Appian ascribes this increase to the propagation of the slaves; Plutarch to the purchasing of {p122} barbarians, who were chained and imprisoned, βαρβαρικα δεσμωτηρια. It is to be presumed that both causes concurred.
Sicily, says Florus, was full of ergastula, and was cultivated by labourers in chains. Eunus and Athenio excited the servile war by breaking up these monstrous prisons and giving liberty to 60,000 slaves. The younger Pompey augmented his army in Spain by the same expedient. If the country-labourers throughout the Roman Empire were so generally in this situation, and if it was difficult or impossible to find separate lodgings for the families of the city-servants, how unfavourable to propagation, as well as to humanity, must the institution of domestic slavery be esteemed.
Constantinople at present requires the same recruits of slaves from all the provinces which Rome did of old, and these provinces are of consequence far from being populous.
Egypt, according to Monsieur Maillet, sends continual colonies of black slaves to the other parts of the Turkish Empire, and receives annually an equal return of white; the one brought from the inland parts of Africa, the other from Mingrella, Circassia, and Tartary.
Our modern convents are no doubt very bad institutions, but there is reason to suspect that anciently every great family in Italy, and probably in other parts of the world, was a species of convent. And though we have reason to detest all those popish institutions as nurseries of the most abject superstition, burdensome to the public and oppressive to the poor prisoners, male as well as female, yet may it be questioned whether they be so destructive to the populousness of a state as is commonly imagined. Were the land which belongs to a convent bestowed on a nobleman, he would spend its revenue on dogs, horses, grooms, footmen, cooks, and housemaids, and his family would not furnish many more citizens than the convent.
The common reason why parents thrust their daughters into nunneries is that they may not be overburdened with {p123} too numerous a family; but the ancients had a method almost as innocent and more effectual to that purpose—viz., the exposing their children in the earliest infancy. This practice was very common, and is not mentioned by any author of those times with the horror it deserves, or scarce[53] even with disapprobation. Plutarch—the humane, good-natured Plutarch[54]—recommends it as a virtue in Attalus, King of Pergamus, that he murdered, or, if you will, exposed all his own children in order to leave his crown to the son of his brother, Eumenes, signalising in this manner his gratitude and affection to Eumenes, who had left him his heir preferable to that son. It was Solon, the most celebrated of the sages of Greece, who gave parents permission by law to kill their children.
Shall we then allow these two circumstances to compensate each other—viz., monastic vows and the exposing of children, and to be unfavourable in equal degrees to the propagation of mankind? I doubt the advantage is here on the side of antiquity. Perhaps, by an odd connection of causes, the barbarous practice of the ancients might rather render those times more populous. By removing the terrors of too numerous a family it would engage many people in marriage, and such is the force of natural affection that very few in comparison would have resolution enough to carry into execution their former intentions.
China, the only country where this cruel practice of exposing children prevails at present, is the most populous country we know, and every man is married before he is twenty. Such early marriages could scarcely be general had not men the prospect of so easy a method of getting rid of their children. I own that Plutarch speaks of it as a very universal maxim of the poor to expose their children, and as the rich were then averse to marriage on account of the courtship they met with from those who expected legacies {p124} from them, the public must have been in a bad situation between them.[55]
Of all sciences there is none where first appearances are more deceitful than in politics. Hospitals for foundlings seem favourable to the increase of numbers, and perhaps may be so when kept under proper restrictions; but when they open the door to every one, without distinction, they have probably a contrary effect, and are pernicious to the state. It is computed that every ninth child born at Paris is sent to the hospital, though it seems certain, according to the common course of human affairs, that it is not a hundredth part whose parents are altogether incapacitated to rear and educate them. The infinite difference, for health, industry, and morals, between an education in an hospital and that in a private family should induce us not to make the entrance into an hospital too easy and engaging. To kill one’s own child is shocking to nature, and must therefore be pretty unusual; but to turn over the care of him upon others is very tempting to the natural indolence of mankind.
Having considered the domestic life and manners of the ancients compared to those of the moderns, where in the main we seem rather superior so far as the present question is concerned, we shall now examine the political customs and institutions of both ages, and weigh their influence in retarding or forwarding the propagation of mankind.