Historians and anthropologists, from Melville Herskovits to David Eltis, have detailed the intimate relationship between capitalism and slavery and long acknowledged modernity's cultural debt to Africans and African Americans. In the process, argues Herman Bennett in African Kings and Black Slaves, scholars have superimposed a subsuming “liberal order” over early Atlantic historiography (p. 20). The overemphasis on commodification and race, in particular, overlooks a critical fifteenth-century phase in the genealogy of slavery. The early Atlantic was not articulated through regimes of property or racialized difference, Bennett argues, but rather through Afro-European logics of sovereignty and dispossession through which liberalism, chattel slavery, and the modern economy would later emerge.In six concise chapters, Bennett engages a wide historiography and offers new perspectives on early Atlantic legal culture, political and religious authority, pageantry, and slavery. Bennett complicates the narrative that Europeans rendered Africans into property and capital through Roman law and Christian theology. He draws from the Catholic legal corpus of extra ecclesiam and humanist writings on sovereignty and natural law to offer careful reappraisals of the Romanus Pontifex (1455) and similar authoritative texts that dealt with non-Christians. Bennett argues that as trading vessels plied the early Atlantic, ecclesiastical authorities restricted Iberian plunder in Africa, just as they had in Andalusia, with legal precedents from Pope Innocent IV (1243) and others. Secular authorities, too, drew from Hostiensian arguments that limited illegal encroachment and dispossession. Pontiffs and legal scholars drew from a rich crusading legalese to shield non-Christians from unjust war and enslavement. Thus, while Roman law and Christian theology sanctioned slavery through just war and rescate, they also helped curtail the development of chattel slavery in the fifteenth-century Atlantic.The strength of African kings also helped curtail enslavement by Europeans. As Portuguese and Castilian monarchs extended trade in Guinea, slavers and traders approached territories with strong lords who limited Europeans to fortified trading factories along the coast. Despite princely ambitions, Bennett claims, slavery's marriage to capitalism in the fifteenth century was bridled by the twin forces of strong African lordship and a dynamic Catholic legal system. A matrix of civil, feudal, and ecclesiastical precedents evolved to extend dominium and imperium to non-Christians, allowing African lords and subjects the right to live outside of grace without European intrusion. While substantial literature details the strength of these African polities elsewhere, Bennett's nuanced analysis of the centrality of canon law to limiting European expansion is a welcome addition to the historiography.African Kings and Black Slaves does not rebuff the history of early Iberian commercial interest in Guinea. Rather, it situates fifteenth-century Christian institutions and Afro-European politics at the center of a discussion of modernity. Drawing on the influential works of Paul Gilroy and Alexander Weheliye, Bennett locates modernity in Atlantic slavery not vis-à-vis liberty or the free market but through Christian dogma and political absolutism. As ecclesiastical and secular authorities recognized non-Christian dominium by Moorish and African kings, Bennett points out, they also stripped other Jews, Moors, and non-Christian Africans of corporate rights, instituting two key features of modernity: legal individualism and the erosion of corporate identity. Iberian trade increased along the African coast as clerical attempts to define sovereignty waned against the growth in secular authority. Bennett points to a rupture of the oikos (economy) as it eclipsed the polis (politics) following sustained European engagement with African slavery. Iberians came to understand sovereignty increasingly through the lens of African political theater, pageantry, captivity, and trade regimes. Europeans developed new slave taxonomies, engaged in African ritual diplomacy, and eventually adopted Atlantic slavery as a baseline of power in early modern absolutist regimes.Bennett's nuanced look at the intersections of Christianity, slavery, and imperial politics successfully engages Gilroy's thesis of modernity and pushes it back to the fifteenth century. His findings—that much of early modern Iberian political theory developed outside Europe, in Africa, among lords, theologians, and merchants equal in trade relations and governed by shared ideologies of sovereignty and dispossession—are provocative and should be debated by students and scholars alike. Bennett's clarity is as sharp as his criticism, which at times borders on piercing. His theoretical interventions are exciting. The analysis of the genesis of modernity through the logic of enslavement under slavery's relationship to imperial governance and church dogma might not transcend the “liberal order” as claimed, but it anchors the discourse more firmly in the history of religious legal practice and politics. African Kings and Black Slaves is one of the boldest and most successful attempts yet to engage the fields of African studies, history, and critical theory equally.