In the last chapter, I focused on Derrida's analysis of Robinson Crusoe, which shows the savage converted by homo economicus, as Marx sees him, into Crusoe's man Friday, a servant. The wild wolf, established as a parallel to the savage in Defoe's imagined battle of the Pyrenees, is translated into Crusoe's much-loved domestic dog, both worker and companion. Lurking in the background to the servant is the man-thing (res) or living property, that is to say, the slave considered as equivalent to the master's cattle (a term which shares a root with chattel and capital) or other animals. Frederick Douglass, one of the most famous African-American abolitionists and a former slave, laments in his autobiography: ‘The dark night of slavery closed in upon me; and behold a man transformed into a brute!’ referring explicitly to the bestialisation of men who are enslaved. If you wish to cite examples of comparisons or links between slaves and animals then there are millions of possibilities, accepting and approving as well as horrified, or analytical, throughout the very long historical and very wide geographical range of slavery. Two Enlightenment abolitionists and former slaves, living in England at the time of writing their autobiographies, literalise the ‘metaphor’ in their description of their fear that their captors would eat them (as if they were animals) shortly after they have been kidnapped from their homes in present-day Ghana and Nigeria respectively.