"To you this unpolluted blood I poor,
To you that spirit, which ye gave, restore."
This poem, which was the first ever written expressly on the subject, was read extensively; and it added to the sympathy in favour of suffering humanity, which was now beginning to show itself in the kingdom.
About this time the first edition of the Essay on Truth made its appearance in the world. Dr. Beattie took an opportunity, in this work, of vindicating the intellectual powers of the Africans from the aspersions of Hume, and of condemning their slavery as a barbarous piece of policy, and as inconsistent with the free and generous spirit of the British nation.
In the year 1774, John Wesley, the celebrated divine, to whose pious labours the religious world will be long indebted, undertook the cause of the poor Africans. He had been in America, and had seen and pitied their hard condition. The work which he gave to the world in consequence, was entitled Thoughts on Slavery. Mr. Wesley had this great cause much at heart, and frequently recommended it to the support of those who attended his useful ministry.
In the year 1776, the abbé Proyart brought out, at Paris, his History of Loango, and other kingdoms in Africa, in which he did ample justice to the moral and intellectual character of the natives there.
The same year produced two new friends in England, in the same cause, but in a line in which no one had yet moved. David Hartley, then a member of parliament for Hull, and the son of Dr. Hartley who wrote the Essay on Man, found it impossible any longer to pass over without notice the case of the oppressed Africans. He had long felt for their wretched condition, and, availing himself of his legislative situation, he made a motion in the house of commons, "That the Slave-trade was contrary to the laws of God, and the rights of men." In order that he might interest the members as much as possible in his motion, he had previously obtained some of the chains in use in this cruel traffic, and had laid them upon the table of the house of commons. His motion was seconded by that great patriot and philanthropist, sir George Saville. But though I am now to state that it failed, I cannot but consider it as a matter of pleasing reflection, that this great subject was first introduced into parliament by those who were worthy of it; by those who had clean hands and irreproachable characters, and to whom no motive of party or faction could be imputed, but only such as must have arisen from a love of justice, a true feeling of humanity, and a proper sense of religion.
About this time two others, men of great talents and learning, promoted the cause of the injured Africans, by the manner in which they introduced them to notice in their respective works.
Dr. Adam Smith, in his Theory of Moral Sentiments, had, so early as the year 1759, held them up in an honourable, and their tyrants in a degrading light. "There is not a Negro from the coast of Africa, who does not, in this respect, possess a degree of magnanimity, which the soul of his sordid master is too often scarce capable of conceiving. Fortune never exerted more cruelly her empire over mankind, than when she subjected those nations of heroes to the refuse of the gaols of Europe, to wretches who possess the virtue neither of the countries they came from, nor of those they go to, and whose levity, brutality, and baseness so justly expose them to the contempt of the vanquished." And now, in 1770, in his Wealth of Nations, he showed in a forcible manner (for he appealed to the interest of those concerned) the dearness of African labour, or the impolicy of employing slaves.
Professor Millar, in his Origin of Ranks, followed Dr. Smith on the same ground. He explained the impolicy of slavery in general, by its bad effects upon industry, population, and morals. These effects he attached to the system of agriculture as followed in our islands. He showed, besides, how little pains were taken, or how few contrivances were thought of, to ease the labourers there. He contended, that the Africans ought to be better treated, and to be raised to a better condition; and he ridiculed the inconsistency of those who held them in bondage. "It affords," says he, "a curious spectacle to observe that the same people, who talk in a high strain of political liberty, and who consider the privilege of imposing their own taxes as one of the unalienable rights of mankind, should make no scruple of reducing a great proportion of their fellow-creatures into circumstances, by which they are not only deprived of property, but almost of every species of right. Fortune perhaps never produced a situation more calculated to ridicule a liberal hypothesis, or to show how little the conduct of men is at the bottom directed by any philosophical principles." It is a great honour to the university of Glasgow, that it should have produced, before any public agitation of this question, three professors[A], all of whom bore their public testimony against the continuance of the cruel trade.
[Footnote A: The other was professor Hutcheson, before mentioned in p. 49.]