But, before showing how the change was brought about, let us briefly compare the two kinds of slavery--the old and the new. Under the old system a slave was called by his right name--a slave. He was, to all intents and purposes, the property of his master. He was liable to be bought and sold, or otherwise disposed of, the same as cattle, sheep, bales of goods, oil, wine, or any other kind of merchandise. If he had a harsh or cruel master, he was liable to all manner of ill-treatment, including corporal punishment and even death itself. Of liberty or rights of course he had none but what his master might choose to confer. Whatever wealth he might hoard or scrape together was at the mercy of his master; for as slaves were themselves but the property of their masters, whatever belonged to them belonged, by the same rule, to their owners. It is needless to argue in condemnation of such a system: it is self-condemned in the very fact that human nature recoils from such a state, and that it is only bearable by those who know no better, and only preferable to the sort of mockery of freedom to which it has given place. Let it not, however, be supposed that the evils of such a state were felt as we should now-a-days feel them, who have enjoyed the rights of liberty and conscience; it was quite otherwise. If the condition of direct slavery had its dark side, it had also its bright side--bright, at least, in comparison with what has followed. The slave of antiquity was not insulted with the name or mockery of freedom when he knew he had none. He had not the shadow hypocritically offered him for the substance. He had not to upbraid his masters with dissimulation and treachery, in addition to the burdens imposed upon him. He had not to complain that his master had robbed him or defrauded him of rights, and of a position which belonged to him by the same constitutional law by which the master claimed his own. Of these he could have known nothing, simply because they had never existed in or before his time. What men have never had, they can hardly be said to have ever lost; and what men have never lost, they can better bear the want of, than they can the loss of what was once theirs, and which they know and feel ought still to belong to them. In these respects the chattel-slaves of ancient and modern times have greatly the advantage over the starving proletarian drudges falsely called “free and independent labourers.”