Many of the planters sent their mulatto sons to France to be educated. When these young men returned to the island, they were greatly dissatisfied at the proscription which met them wherever they appeared. White enough to make them hopeful and aspiring, many of the mulattoes possessed wealth enough to make them influential. Aware, by their education, of the principles of freedom that were being advocated in Europe and the United States, they were ever on the watch to seize opportunities to better their social and political condition. In the French part of the island alone, twenty thousand whites lived in the midst of thirty thousand free mulattoes and five hundred thousand slaves. In the Spanish portion, the odds were still greater in favor of the slaves. Thus the advantage of numbers and physical strength was on the side of the oppressed. Right is the most dangerous of weapons--woe to him who leaves it to his enemies! The efforts of Wilberforce, Sharp, Buxton, and Clarkson to abolish the African slave trade, and their advocacy of the equality of the races, were well understood by the men of color. They had also learned their own strength in the island, and that they had the sympathy of all Europe with them. The news of the oath of the Tennis Court and the taking of the Bastile at Paris was received with the wildest enthusiasm by the people of St. Domingo. The announcement of these events was hailed with delight by both the white planters and the mulattoes; the former, because they hoped that a revolution in the mother country would secure to them the independence of the colony; the latter, because they viewed it as a movement that would give them equal rights with the whites; and even the slaves regarded it as a precursor to their own emancipation. But the excitement which the outbreak at Paris had created amongst the free men of color and the slaves, at once convinced the planters that a separation from France would be the death-knell of slavery in St. Domingo. Although emancipated by law from the dominion of individuals, the mulattoes had no rights: shut out from society by their color, deprived of religious and political privileges, they felt their degradation even more keenly than the bond slaves. The mulatto son was not allowed to dine at his father's table, kneel with him in his devotions, bear his name, inherit his property, nor even to lie in his father's graveyard. Laboring as they were under the sense of their personal social wrongs, the mulattoes tolerated, if they did not encourage, low and vindictive passions. They were haughty and disdainful to the blacks, whom they scorned, and jealous and turbulent to the whites, whom they hated and feared.