year, although at that period the hosiery trade was unusually brisk, and all hands full of work. Only twelve months before, nearly one-half the artisans were out of employ, and the streets literally swarmed, at all hours of the day, with men, women, and children roaming about in a state of utter destitution. To beg or steal was their only resource; for they were absolutely starving.
Talk of negro slavery, indeed! No chattel slaves of ancient or modern times ever knew the dire distress and torturing privations of these poor Leicester people. Indeed, except in the midst of a civil war, such sufferings as theirs could not have happened under the ancient system of chattel-slavery. In ordinary times of peace, it could not have been even conceived; for neither masters nor slaves could have possibly had any experience of such a state of things. It was only in desperate civil wars, or occasionally from plagues, pestilences, or famine, that such calamities arose in ancient times; and then all classes shared alike in the visitation. Indeed, upon such occasions the slaves were generally those that suffered least; for as they possessed nothing to invite spoliation, and as their productive uses made it the interest of all parties not to molest them, they necessarily escaped most of the evils which, in times of war and commotion, ravaged every other class. Hence their uninterrupted increase in numbers in Italy, Sparta, and elsewhere; whilst the free citizens, or master-class, were being continually thinned by the calamities, referred to. And seeing that their owners could have valued them as property only on account of their labour, the idea of their roving about in famished gangs, like the poor Leicester weavers, without bread or work, and of then being forced, as a means of preserving life, to beg a brother-worm of the earth to give them leave to toil, is an idea that would be as novel and as difficult of explanation to them as (to borrow an illustration from Locke) the peculiar flavour of a pine-apple would be novel and indescribable to one who had never tasted that particular fruit.
But man lives not by bread alone; he has other wants besides those of food, clothing, and shelter: he has certain moral wants, and certain sympathies, the gratification of which is as essential to his well-being and happiness as the satisfaction of his mere animal wants. It is in respect of these, even more than in respect of his physical requirements, that the chattel-slave had, and still has, so immeasurably the advantage over the proletarian wages-slave. Waiving, for the present, the numerous proofs and evidences of this to be found in the ancient classics, let us prove it by less fallible evidence—by the actual condition of the chattel-slave in our own time. And here we shall again cite the testimony of an abhorrer of chattel-slavery, to show its superiority over the wages-slavery of proletarianism. What says Mr. Edward Smith, the Abolitionist, in treating of those moral relations between master and negro slave, upon which the well-being and happiness of the latter must depend, as much as upon his physical comforts? He says, "The planters find it their interest to use the negroes kindly." He says, the cottages built for them "usually partake of the
