To the few the anatolianos had been breaking the remaining brutality of the time of the republic and, beyond the wealth and social prestige, some libertos had conquered high public offices, as state secretaries, for example. Only in century nineteen, not it socialism, yes the technology came to decree the end of the slavery. Some did not have ideology that could make something against this old resource of the economy that the philosophy estica granted some attention. In the first century he had strikes in Lesser Asia, and even though proletarian, however, the slaves in Rome who had inspired to the alteridade and the future Christianity, the oppressed ones of Engels, were the same rich, industrial and trading men, who equally enslaved in Lesser Asia. However, back in the Europe, them if they found in that humilhante situation.
He was to this classroom of anatolianos slaves who the Italian historian Guglielmo Ferrero if related as ' ' Horse of Tria' ' of Rome. Only at this moment and because of them, of the slavery, this voice if made to hear in the philosophical environment. Machines did not exist and the methods of production and services depended entirely on enslaved hands. It would not have of being the philosophy to decide on a new social order. These Greeks very tried and equipped well culturally, instead of feeding the originated hatred of the feeling anti-Roman who if revealed in the Asian low classrooms, express in the subversive and reflected panfletagem in the Apocalypse attributed the Joo, they had adeptly searched the way of the power for intermediary of the gradual implantation of a new religious culture the Christianity. Engels if serves of the Apocalypse to point out the Christianity in the first century, for return of year 692. However, the name of Jesus Christ appears very little times in this text. Four times explicit at the beginning; one in the way and another one in the end.