mands of their purchasers, however weary, or feeble, or indisposed, subject to corporal punishments, and, if forcibly resisting them, to death. We are to see them in a state of general degradation and misery. The knowledge, which their oppressors have of their own crime in having violated the rights of nature, and of the disposition of the injured to seek all opportunities of revenge, produces a fear, which dictates to them the necessity of a system of treatment by which they shall keep up a wide distinction between the two, and by which the noble feelings of the latter shall be kept down, and their spirits broken. We are to see them again subject to individual persecution, as anger, or malice, or any bad passion may suggest. Hence the whip-the chain-the iron-collar. Hence the various modes of private torture, of which so many accounts have been truly given. Nor can such horrible cruelties be discovered so as to be made punishable, while the testimony of any number of the oppressed is invalid against the oppressors, however they may be offences against the laws. And, lastly, we are to see their innocent offspring, against whose personal li

berty

berty the shadow of an argument cannot be advanced, inheriting all the miseries of their parents' lot.

The evil then, as far as it has been hitherto viewed, presents to us in its three several departments a measure of human suffering not to be equalled-not to be calculated-not to be described. But would that we could consider this part of the subject as dismissed! Would that in each of the departments now examined there was no counterpart left us to contemplate! But this cannot be. For if there be persons, who suffer unjustly, there must be others, who oppress. And if there be those who oppress, there must be to the suffering, which has been occasioned, a corresponding portion of immorality or guilt.

We are obliged then to view the counterpart of the evil in question, before we can make a proper estimate of the nature of it. And, in examining this part of it, we shall find that we have a no less frightful picture to behold than in the former cases; or that, while the miseries endured by the unfortunate Africans excite our pity on the one hand,

VOL. I.

hand, the vices, which are connected with them, provoke our indignation and abhorrence on the other. The Slave-trade, in this point of view, must strike us as an immense mass of eyil on account of the criminality attached to it, as displayed in the various branches of it, which have already been examined. For, to take the counterpart of the evil in the first of these, can we say, that no moral turpitude is to be placed to the account of those, who living on the continent of Africa give birth to the enormities, which take place in consequence of the prosecution of this trade? Is not that man made morally worse, who is induced to become a tiger to his species, or who, instigated by avarice, lies in wait in the thicket to get possession of his fellow-man? Is no injustice manifest in the land, where the prince, unfaithful to his duty, seizes his innocent subjects, and sells them for slaves? Are no moral evils produced among those communities, which make war upon other communities for the sake of plunder, and without any previous provocation or offence? Does no crime attach to those, who accuse others falsely, or who multiply and divide crimes for

the

the sake of the profit of the punishment, and who for the same reason continue the use of barbarous and absurd ordeals as a test of innocence or guilt?

In the second of these branches the counterpart of the evil is to be seen in the conduct of those, who purchase the miserable natives in their own country, and convey them to distant lands. And here questions, similar to the former, may be asked. Do they experience no corruption of their nature, or become chargeable with no violation of right, who, when they go with their ships to this continent, know the enormities which their visits there will occasion, who buy their fellow-creature man, and this, knowing the way in which he comes into their hands, and who chain, and imprison, and scourge him? Do the moral feelings of those sons escape without injury, whose hearts are hardened? And can the hearts of those be otherwise than hardened, who are familiar with the tears and groans of innocent strangers forcibly torn away from every thing that is dear to them in life, who are accustomed to see them on board their vessels in a state of suffocation and in the

per

ago

nies of despair, and who are themselves in the habits of the cruel use of arbitrary power?

The counterpart of the evil in its third branch is to be seen in the conduct of those, who, when these miserable people have been landed, purchase and carry them to their respective homes. And let us see whether a mass of wickedness is not generated also in the present case. Can those have nothing to answer for, who separate the faithful ties. which nature and religion have created? Can their feelings be otherwise than corrupted, who consider their fellow-creatures as brutes, or treat those as cattle, who may become the temples of the Holy Spirit, and in whom the Divinity disdains not himself to dwell? Is there no injustice in forcing men to labour without wages? Is there no breach of duty, when we are commanded to clothe the naked, and feed the hungry, and visit the sick and in prison, in exposing them to want, in torturing them by cruel punishment, and in grinding them down by hard labour, so as to shorten their days? Is there no crime in adopting a system, which keeps down all the noble faculties of