No; let the muse his piercing pangs disclose,Who bleeds and weeps his sum of life away!
On the wild heath in mournful guise he stood,
Ere the shrill boatswain gave the hated sign;
He dropt a tear unseen into the flood,
He stole one secret moment to repine —
"Why am I ravish'd from my native strand?
What savage race protects this impious gain?
Shall foreign plagues infest this teeming land,
And more than sea-born monsters plough the main?
Here the dire locusts' horrid swarms prevail;
Here the blue asps with livid poison swell;
Here the dry dipsa writhes his sinuous mail;
Can we not here secure from envy dwell?
When the grim lion urged his cruel chase,
When the stern panther sought his midnight prey;
What fate reserved me for this Christian race?
O race more polished, more severe than they!
Yet shores there are, bless'd shores for us remain,
And favour'd isles, with golden fruitage crown'd,
Where tufted flow'rets paint the verdant plain,
And every breeze shall medicine every wound."
In the year 1755, Dr. Hayter, bishop of Norwich, preached a sermon before the Society for the Propagation of the Gospel, in which he bore his testimony against the continuance of this trade.
Dyer, in his poem called The Fleece, expresses his sorrow on account of this barbarous trade, and looks forward to a day of retributive justice on account of the introduction of such an evil.
In the year 1760, a pamphlet appeared, entitled, Two Dialogues on the Man-trade, by John Philmore. This name is supposed to be an assumed one. The author, however, discovers himself to have been both an able and a zealous advocate in favour of the African race.
Malachi Postlethwaite, in his Universal Dictionary of Trade and Commerce, proposes a number of queries on the subject of the Slave Trade. I have not room to insert them at full length, but I shall give the following as the substance of some of them to the reader: "Whether this commerce be not the cause of incessant wars among the Africans — Whether the Africans, if it were abolished, might not become as ingenious, as humane, as industrious, and as capable of arts, manufactures, and trades, as even the bulk of Europeans — Whether, if it were abolished, a much more profitable trade might not be substituted, and this to the very centre of their extended country, instead of the trifling portion which now subsists upon their coasts — And whether the great hindrance to such a new and advantageous commerce has not wholly proceeded from that unjust, inhuman, unchristianlike traffic, called the Slave Trade, which is carried on by the Europeans." The public proposal of these and other queries by a man of so great commercial knowledge as Postlethwaite, and by one who was himself a member of the African Committee, was of great service in exposing the impolicy as well as immorality of the Slave Trade.
In the year 1761, Thomas Jeffery published an account of a part of North America, in which he lays open the miserable state of the slaves in the West Indies, both as to their clothing, their food, their labour, and their punishments. But, without going into particulars, the general account be gives of them is affecting: "It is impossible," he says, "for a human heart to reflect upon the slavery of these dregs of mankind, without in some measure feeling for their misery, which ends but with their lives — nothing can be more wretched than the condition of this people."
Sterne, in his account of the Negro girl in his Life of Tristram Shandy, took decidedly the part of the oppressed Africans. The pathetic, witty, and sentimental manner, in which he handled this subject, occasioned many to remember it, and procured a certain portion of feeling in their favour.
Rousseau contributed not a little in his day to the same end.
Bishop Warburton, preached a sermon in the year 1766, before the Society for the Propagation of the Gospel, in which he took up the cause of the miserable Africans, and in which he severely reprobated their oppressors. The language in this sermon is so striking, that I shall make an extract from it. "From the free savages," says he, "I now come to the savages in bonds. By these I mean the vast multitudes yearly stolen from the opposite continent, and sacrificed by the colonists to their great idol, the god of gain. But what then say these sincere worshippers of Mammon? They are our own property which we offer up, — Gracious God! to talk, as of herds of cattle, of property in rational creatures, creatures endued with all our faculties, possessing all our qualities but that of colour, our brethren both by nature and grace, shocks all the feelings of humanity, and the dictates of common sense? But, alas! what is there, in the infinite abuses of society, which does not shock them! Yet nothing is more certain in itself and apparent to all, than that the infamous traffic for slaves directly infringes both divine and human law. Nature created man free, and grace invites him to assert his freedom.
"In excuse of this violation it hath been pretended, that though, indeed, these miserable outcasts of humanity be torn from their homes and native country by fraud and violence, yet they thereby become the happier, and their condition the more eligible. But who are you, who pretend to judge of another man's happiness; that state which each man under the guidance of his Maker forms for himself, and not one man for another? To know what constitutes mine or your happiness is the sole prerogative of him who created us, and cast us in so various and different moulds. Did your slaves ever complain to you of their unhappiness amidst their native woods and deserts? or rather let me ask, did they ever cease complaining of their condition under you their lordly masters, where they see, indeed, the accommodations of civil life, but see them all pass to others, themselves unbenefited by them? Be so gracious then, ye petty tyrants over human freedom, to let your slaves judge for themselves, what it is which makes their own happiness, and then see whether they do not place it in the return to their own country, rather than in the contemplation of your grandeur, of which their misery makes so large a part; a return so passionately longed for, that, despairing of happiness here, that is, of escaping the chains of their cruel task-masters, they console themselves with feigning it to be the gracious reward of heaven in their future state."
About this time certain cruel and wicked practices, which must now be mentioned, had arrived at such a height, and had become so frequent in the metropolis, as to produce of themselves other coadjutors to the cause.
Before the year 1700, planters, merchants, and others, resident in the West Indies, but coming to England, were accustomed to bring with them certain slaves to act as servants with them during their stay. The latter, seeing the freedom and the happiness of servants in this country, and considering what would be their own hard fate on their return to the islands, frequently absconded. Their masters of course made search after them, and often had them seized and carried away by force. It was, however, thrown out by many on these occasions, that the English laws did not sanction such proceedings, for that all persons who were baptized became free. The consequence of this was, that most of the slaves, who came over with their masters, prevailed upon some pious clergyman to baptize them. They took of course godfathers of such citizens as had the generosity to espouse their cause. When they were seized they usually sent to these, if they had an opportunity, for their protection. And in the result, their godfathers, maintaining that they had been
