pseudo-philanthropists and saints of Exeter Hall--our abolitionists and humanity-mongers, who sentimentalize so blandly and edifyingly upon the evils of negro-slavery, will not, mayhap, be much gratified by this piece of historic intelligence. It is not the less true, however. Living experience adds the weight of its testimony to that of ancient history to confirm M. de Cassagnac’s conclusions. For, to this day, we find that wherever direct or chattel slavery is the normal condition of the mass of the labouring class--as, for instance, in sundry Asiatic nations and in the Southern States of America till recently--there pauperism and mendicity are comparatively unknown. A few beggars and destitute persons may be found, here and there, amongst such people; but, besides that their number is hardly noticeable in the general mass, it will also be found that even these few are decayed freedmen and their offspring, or else the descendants of slaves who had purchased or otherwise obtained their freedom. M. de Cassagnac mentions another fact confirmatory of this conclusion. It is, that the first great irruption of beggars, prostitutes, thieves, and paupers which overran Europe after the fall of the Roman Empire is ascertained to have taken place from the second to the sixth century--a period which corresponds exactly with the time when the mass of pagan slaves set free was added to the mass of enfranchised Christians; and this irruption made itself manifest at once by the regular organisation of hospitals which then took place, but which were altogether unknown to the ancients, whose custom it was to provide for their sick and infirm slaves in private infirmaries, to which dispensaries were attached, within their own premises. Indeed, wherever we find the word “beggar” or “pauper” occur in primitive writings, we may make sure that those writings belong to an epoch when a great many slaves had already been emancipated--that is to say, to a secondary epoch in the civilization of the country the writings may refer to.