But the slave, we are told, often manifests affection to his master, grieves at his departure, and welcomes his return. I will not endeavour to explain this, by saying that the master's absence places the slave under the overseer. Nor will I object, that the slave's propensity to steal from his master, his need of the whip to urge him to toil, and the dread of insurrection which he inspires, are signs of any thing but love. There is, undoubtedly, much more affection in this relation than could be expected. Of all races of men, the African is the mildest and most susceptible of attachment. He loves, where the European would hate. He watches the life of a master, whom the North-American Indian, in like circumstances, would stab to the heart. The African is affectionate. Is this a reason for holding him in chains? We cannot, however, think of this most interesting feature of slavery with unmixed pleasure. It is the curse of slavery, that it can touch nothing which it does not debase. Even love, that sentiment given us by God to be the germ of a divine virtue, becomes in the slave a weakness, almost a degradation. His affections lose much of their beauty and dignity. He ought, indeed, to feel benevolence towards his master; but to attach himself to a man who keeps him in the dust and denies him the rights of a man; to be grateful and devoted to one who extorts his toil and debases him into a chattel; this has a taint of servility, which makes us grieve whilst we admire. However, we would not diminish the attachment of the slave. He is the happier for his generosity. Let him love his master, and let the master win love by kindness. We only say, let not this manifestation of a generous nature in the slave be turned against him. Let it not be made an answer to an exposition of his wrongs. Let it not be used as a weapon for his perpetual degradation.