those unusual occasions when a slave could purchase his freedom, or get somebody to purchase it for him; or when a benevolent owner conferred it upon him as the reward of long and faithful services; or when he broke loose from his owner, to become a pirate or bandit; or when some ambitious chieftain or conspirator conferred it illegally, by draughting him into his insurgent battalions. But how few the aggregate of these emancipations were, even in the early days of the empire, we may infer from a passage in Seneca, where he tells us that, upon the occasion of a discussion in the senate upon sumptuary laws, a certain senator, having proposed that all slaves should be forced to wear a certain uniform, was immediately reminded of the danger there would be in furnishing the slaves with so ready a means of contrasting their own numbers with the paucity of their masters. Indeed, Tacitus also informs us, that when the quæstor, Curtius Lupus, was dispersing a revolt of slaves which took place in Italy about the twenty-fourth year of the vulgar era, "Rome trembled at the frightful number of the slaves," as compared with the small number of free citizens—a number which, Tacitus further states, was diminishing every day. It would be easy to multiply proofs of this kind, but it is unnecessary, seeing that all historians admit that no emancipation of slaves upon a large scale—no systematic emancipations upon principle—took place antecedently to the introduction of Christianity; but that from the moment when the Gospel began to take root in Rome and in its tributary provinces—from that moment the manumissions of slaves began to take place frequently and systematically, till at last, upon the complete establishment of Christianity, direct personal slavery was entirely abolished.
Here, however, the perversity of man stepped in, to undo all that Christianity had done. The very emancipations it operated, and which it intended for the happiness of the emancipated, and to serve as the foundation of a new social edifice, in which all should enjoy equal rights and equal laws—these very emancipations were made a curse instead of a blessing to the emancipated, and to serve for the foundation of a worse system of slavery than any that was known under the Cæsars or the Pharaohs, or than any that existed in the Southern States of America or under any Oriental despotism.
Yes, the perverse ingenuity of man has turned the systematic and benevolent emancipations operated by Christianity into an evil greater than the evil it sought to redress—into an indirect and masked system of slavery more hideous and unbearable than the direct and undisguised slavery it warred against. For what did these Christian emancipations operate; and what have been their consequences to humanity? They turned well-fed, well-housed, comfortable slaves into ragged, starving paupers; and their consequences have been to fill Europe with a race of Proletarians by far more numerous and miserable than the human chattels of the ancients, whose place they occupy in modern civilization. Out of the systematic emancipations (the progressive and ultimately universal manumission of slaves) operated by Christianity have sprung what are now called the middle and working classes. The more fortunate of the manumitted and of
