Thus the leading facts in the legal position of the Roman slave were two: (1) he was absolutely at the disposal of his owner, the law never interfering to protect him; (2) he had a fair prospect of manumission if valuable and well-behaved, and if manumitted he of course became a Roman citizen (libertus or libertinus) with full civil rights,[355] remaining, however, according to ancient custom, in a certain position of moral subordination to his late master, owing him respect, and aid if necessary. Let us apply these two leading facts to the conditions of Roman life as we have already sketched them. We shall find that they have political results of no small importance. First, we must try to realise that the city of Rome contained at least 200,000 human beings over whom the State had no direct control whatever. All such crimes, serious or petty, as are now tried and disposed of in our criminal courts, were then, if committed by a slave, punishable only by the master; and in the majority of cases, if the familia were a large one, they probably never reached his ears. The jurisdiction to which the slave was responsible was a private one, like that of the great feudal lord of the Middle Ages, who had his own prison and his own gallows. The political result was much the same in each case. Just as the feudal lord, with his private jurisdiction and his hosts of retainers, became a peril to good government and national unity until he was brought to order by a strong king like our Henry II. or Henry VII., so the owner of a large familia of many hundreds of slaves may almost be said to have been outside of the State; undoubtedly he became a serious peril to the good order of the capital. The part played by the slaves in the political disturbances of Cicero's time was no mean one. One or two instances will show this. Saturninus, in the year 100, when attacked by Marius under orders from the senate, had hoisted a pilleus, or cap of liberty which the emancipated slave wore, as a signal to the slaves of the city that they might expect their liberty if they supported him;[356] and Marius a few years later took the same step when himself attacked by Sulla. Catiline, in 63, Sallust assures us, believed it possible to raise the slaves of the city in aid of his revolutionary plans, and they flocked to him in great numbers; but he afterwards abandoned his intention, thinking that to mix up the cause of citizens with that of slaves would not be judicious.[357] It is here too that the gladiator slaves first meet us as a political arm; Cicero had the next spring to defend P. Sulla on the charge, among others, of having bought gladiators during the conspiracy with seditious views, and the senate had to direct that the bands of these dangerous men should be dispersed to Capua and other municipal towns at a distance. Later on we frequently hear of their being used as private soldiery, and the government in