When the law came to deal with assaults it was impossible to place the slave upon quite the same level as the freeman. But Moses excelled the legislators of Greece and Rome, by making an assault or chastisement which killed him upon the spot as worthy of death as if a freeman had been slain. It was only the victim who lingered that died comparatively unavenged (20, 21). After all, chastisement was a natural right of the master, because he owned him (“he is his money”); and it would be hard to treat an excess of what was permissible, inflicted perhaps under provocation which made some punishment necessary, on the same lines with an assault that was entirely lawless. But there was this grave restraint upon bad temper,—that the loss of any member, and even of the tooth of a slave, involved his instant manumission. And this carried with it the principle of moral responsibility for every hurt (26, 27). It was not quite plain that these enactments extended to the Gentile slave. But in accordance with the assertion that the whole spirit of the statutes was elevating, the conclusion arrived at by the later authorities was the generous one. When it is added that man-stealing (upon which all our modern systems of slavery were founded) was a capital offence, without power of commutation for a fine (xxi. 16), it becomes clear that the advocates of slavery appeal to Moses against the outraged conscience of humanity without any shadow of warrant either from the letter or the spirit of the code. There remains to be considered a remarkable and melancholy sub-section of the law of slavery. In every age degraded beings have made gain of the attractions of their daughters. With them, the law attempted nothing of moral influence. But it protected their children, and brought pressure to bear upon the tempter, by a series of firm provisions, as bold as the age could bear, and much in advance of the conscience of too many among ourselves to-day. The seduction of any unbetrothed maiden involved marriage, or the payment of a dowry. And thus one door to evil was firmly closed (xxii. 16). But when a man purchased a female slave, with the intention of making her an inferior wife, whether for himself or for his son (such only are the purchases here dealt with, and an ordinary female slave was treated upon the same principles as a man), she was far from being the sport of his caprice. If indeed he repented at once, he might send her back, or transfer her to another of her countrymen upon the same terms, but when once they were united she was protected against his fickleness. He might not treat her as a servant or domestic, but must, even if he married another and probably a chief wife, continue to her all the rights and privileges of a wife. Nor was her position a temporary one, to her damage, as that of an ordinary slave was, to his benefit.