 Molina, who wrote the first treatise on the Portuguese transatlantic slave trade, followed Soto on this point, accepting only conventional slavery. He justified slavery and mentioned the four just titles for enslavement: committing certain crimes; being captured in a just war; selling oneself because of urgent need; and the principle of partus sequitur ventrem, that is, the children of enslaved mothers are also slaves (Molina-DII II, disp. 33). Then he described the history of the Portuguese slave trade and gave a critical evaluation of it (Molina-DII II, disp. 34–35). Interestingly, although he dealt intensively with the transatlantic slave trade, especially from Africa, he never put forward a justification for enslavement based on race, though in his age were drawn to it. For example, Noah’s curse on the children of Ham – or more correctly of Caanan (Genesis 9:20–7) – for mocking his drunken nakedness, making them slaves of Sem and Japhet. Medieval connections to Ham to blackness were used as a justification of Africans from at least the fifteenth century to the nineteenth (Whitford 2009; Goldenberg 2017).