_was to be improved_. Self-interest is a leading principle with all who
are born into the world; and why is the Negro slave in our colonies to
be shut out from this common feeling of our nature?--why is he to rise
against his master, when he is informed that his condition is to be
bettered? Did not the planters, as I have before related, declare in the
House of Commons in the year 1816, that their Negroes had then imbibed
the idea that they were to be made free, and that they were _extremely
restless on that account_? But what was the cause of all this
restlessness? Why, undoubtedly the thought of their emancipation was so
interesting, or rather a matter of such exceedingly great joy to them,
that _they could not help thinking and talking of it_. And would not
this be the case with our Negroes at this moment, if such a prospect
were to be set before them? But if they would be overjoyed at this
prospect, is it likely they would cut the throats of those, who should
attempt to realize it? would they not, on the other hand, be disposed to
conduct themselves equally well as the other African slaves before
mentioned, when they came to know, that they were immediately to be
prepared for the reception of this great blessing, the _first
guarantee_ of which would be an _immediate_ and _living experience_ of
better laws and better treatment?

The fifth case may comprehend the slaves of St. Domingo as they were
made free at different intervals in the course of the French Revolution.

To do justice to this case, I must give a history of the different
circumstances connected with it. It may be remembered, then, that when
the French Revolution, which decreed equality of rights to all citizens,
had taken place, the _free People of Colour_ of St. Domingo, many of
whom were persons of large property and liberal education, petitioned
the National Assembly, that they might enjoy the same political