principle, they had no fault to find with; they complained only of the accident that made them slaves and others free. Even of this the vast majority never complained, because the vast majority (there is reason to believe) were content with their lot, and satisfied with their masters' treatment of them. Indeed, the whole tenour of what we read of in history respecting slaves leads to this conclusion. The vast majority were content with their condition. In general they were kindly treated; and as they knew no other state, and saw nothing unjust or unreasonable in slavery, they were attached to their masters as to benefactors (regarding them as the authors of their comfort), and might, mayhap, as a general rule, be pronounced happy.
The old classics are full of allusions and passages which go to show the high state of domestic comfort enjoyed by certain descriptions of slaves, and the free and familiar relations which subsisted between them and their masters. A kindly and homely sort of intercourse was the rule; harshness and ill-nature would appear to have been the exception. Indeed, slaves were regarded so much in the light of mere animals by masters, and masters so much as demi-gods, or superior beings, by slaves, that no possible rivalry, jealousy, or misgivings could subsist between them; but, on the contrary, that sort of mutual confidence, fidelity, and fondness with which favourite horses and dogs reciprocate the kindly treatment and caresses of their owners. Whenever we find slaves breaking out into insurrection, we may be sure it is either because they have harsh masters, or have been torn from distant homes, or are being seduced by insurgent chiefs who promise them rapine and freedom; or because they expect, through a successful insurrection, to become pirates or robbers, which was the highest occupation of honour and profit that a slave could aspire to in those days. In these insurrections, as already observed, equality was never invoked. The "rights of man" was a profound mystery in the womb of the future. The insurgents thought of no slavery but their own; and of no other or better advantages from liberty than the spoils of their masters, and exchanging conditions with them.
Limiting ourselves, for the moment, to Roman history, we find some six revolts of slaves recorded by Livy, and some three or four more made mention of by Aulus Gellius, Tacitus, and others. Livy does not go much into detail; but, from the little he says, he makes it manifest that real liberty or equality had nothing to do with any of the six revolts he treats of. The sixth revolt, which was headed by one Eunus, a Syrian, is related at greater length by Diodorus of Sicily. And what does Diodorus show? That Eunus was an impostor, who pretended a mission from the Syrian Venus, and, ejecting flames from his mouth by means of a hollow nut that he had filled with lighted sulphur, succeeded in fanaticising some 2,000 slaves, and inducing them to break loose from the work-houses. He had soon an army of some 60,000 men, gained several actions in the course of a long and bloody war, made himself master of the camps of four prætors; but at last, pressed by increasing numbers, and forced to
