and Social Virtue, calls the slavery under our consideration "a criminal and outrageous violation of the natural rights of mankind." I am sorry that I have not room to say all that he says on this subject. Perhaps the following beautiful extracts may suffice:

"But notwithstanding this, we ourselves, who profess to be Christians, and boast of the peculiar advantages we enjoy by means of an express revelation of our duty from heaven, are in effect these very untaught and rude heathen countries. With all our superior light we instil into those, whom we call savage and barbarous, the most despicable opinion of human nature. We, to the utmost of our power, weaken and dissolve the universal tie, that binds and unites mankind. We practise what we should exclaim against as the utmost excess of cruelty and tyranny, if nations of the world, differing in colour and form of government from ourselves, were so possessed of empire, as to be able to reduce us to a state of unmerited and brutish servitude. Of consequence we sacrifice our reason, our humanity, our christianity, to an unnatural sordid gain. We teach other nations to despise and trample under foot all the obligations of social virtue. We take the most effectual method to prevent the propagation of the gospel, by representing it as a scheme of power and barbarous oppression, and an enemy to the natural privileges and rights of man."

"Perhaps all that I have now offered may be of very little weight to restrain this enormity, this aggravated iniquity. However, I shall still have the satisfaction of having entered my private protest against a practice, which, in my opinion, bids that God, who is the God and Father of the Gentiles unconverted to Christianity, most daring and bold defiance, and spurns at all the principles both of natural and revealed religion."

The next author is sir Richard Steele, who, by means of the affecting story of Inkle and Yarico, holds up this trade again to our abhorrence.

In the year 1735, Atkins, who was a surgeon in the navy, published his Voyage to Guinea, Brazil, and the West-Indies, in his Majesty's ships Swallow and Weymouth. In this work he describes openly the manner of making the natives slaves, such as by kidnapping, by unjust accusations and trials, and by other nefarious means. He states also the cruelties practised upon them by the white people, and the iniquitous ways and dealings of the latter, and answers their argument, by which they insinuated that the condition of the Africans was improved by their transportation to other countries.

From this time the trade beginning to be better known, a multitude of persons of various stations and characters sprung up, who by exposing it are to be mentioned among the forerunners and coadjutors in the cause.

Pope, in his Essay on Man, where he endeavours to show that happiness in the present depends, among other things, upon the hope of a future state, takes an opportunity of exciting compassion in behalf of the poor African, while he censures the avarice and cruelty of his master:

  "Lo, the poor Indian! whose untutor'd mind
  Sees God in clouds, or hears him in the wind;
  His soul proud Science never taught to stray
  Far as the solar walk, or milky-way;
  Yet simple Nature to his hope has giv'n
  Behind the cloud-topt hill an humbler heav'n;
  Some safer world in depth of woods embrac'd,
  Some happier island in the watry waste,
  Where slaves once more their native land behold,
  No fiends torment, no Christians thirst for gold."

Thomson also, in his Seasons, marks this traffic as destructive and cruel, introducing the well-known fact of sharks following the vessels employed in it;

  "Increasing still the sorrows of those storms,
  His jaws horrific arm'd with three-fold fate,
  Here dwells the direful shark. Lur'd by the scent
  Of steaming crowds, of rank disease, and death,
  Behold! he rushing cuts the briny flood,
  Swift as the gale can bear the ship along,
  And from the partners of that cruel trade,
  Which spoils unhappy Guinea of her sons,
  Demands his share of prey, demands themselves.
  The stormy fates descend: one death involves
  Tyrants and slaves; when straight their mangled limbs
  Crashing at once, he dyes the purple seas
  With gore, and riots in the vengeful meal."

Neither was Richard Savage forgetful in his poems of the Injured Africans: he warns their oppressors of a day of retribution for their barbarous conduct. Having personified Public Spirit, he makes her speak on the subject in the following manner:—

  "Let by my specious name no tyrants rise,
  And cry, while they enslave, they civilize!
  Know, Liberty and I are still the same
  Congenial—ever mingling flame with flame!
  Why must I Afric's sable children see
  Vended for slaves, though born by nature free,
  The nameless tortures cruel minds invent
  Those to subject whom Nature equal meant?
  If these you dare (although unjust success
  Empow'rs you now unpunish'd to oppress),
  Revolving empire you and yours may doom—
  (Rome all subdu'd—yet Vandals vanquish'd Rome)
  Yes—Empire may revolt—give them the day,
  And yoke may yoke, and blood may blood repay."

Wallis, in his System of the Laws of Scotland, maintains, that "neither men nor governments have a right to sell those of their own species. Men and their liberty are neither purchaseable nor saleable." And, after arguing the case, he says, "This is the law of nature, which is obligatory on all men, at all times, and in all places.—Would not any of us, who should be snatched by pirates from his native land, think himself cruelly abused, and at all times entitled to be free? Have not these unfortunate Africans, who meet with the same cruel fate, the same right? Are they not men as well as we? And have they not the same sensibility? Let us not therefore defend or support an usage, which is contrary to all the laws of humanity."

In the year 1750 the reverend Griffith Hughes, rector of St. Lucy, in Barbadoes, published his Natural History of that island. He took an opportunity, in the course of it, of laying open to the world the miserable situation of the poor Africans, and the waste of them by hard labour and other cruel means, and he had the generosity to vindicate their capacities from the charge, which they who held them in bondage brought against them, as a justification of their own wickedness in continuing to deprive them of the rights of men.

Edmund Burke, in his account of the European settlements, (for this work is usually attributed to him,) complains "that the Negroes in our colonies endure a slavery more complete, and attended with far worse circumstances, than what any people in their condition suffer in any other part of the world, or have suffered in any other period of time. Proofs of this are not wanting. The prodigious waste, which we experience in this unhappy part of our species, is a full and melancholy evidence of this truth." And he goes on to advise the planters for the sake of their own interest to behave like good men, good masters, and good Christians, and to impose less labour upon their slaves, and to give them recreation on some of the grand festivals, and to instruct them in religion, as certain preventives of their decrease.

An anonymous author of a pamphlet, entitled, An Essay in Vindication of the Continental Colonies of America, seems to have