But man lives not by bread alone; he has other wants besides those of food, clothing, and shelter: he has certain moral wants, and certain sympathies, the gratification of which is as essential to his well-being and happiness as the satisfaction of his mere animal wants. It is in respect of these, even more than in respect of his physical requirements, that the chattel-slave had, and still has, so immeasurably the advantage over the proletarian wages-slave. Waiving, for the present, the numerous proofs and evidences of this to be found in the ancient classics, let us prove it by less fallible evidence--by the actual condition of the chattel-slave in our own time. And here we shall again cite the testimony of an abhorrer of chattel-slavery, to show its superiority over the wages-slavery of proletarianism. What says Mr. Edward Smith, the Abolitionist, in treating of those moral relations between master and negro slave, upon which the well-being and happiness of the latter must depend, as much as upon his physical comforts? He says, “The planters find it their interest to use the negroes kindly.” He says, the cottages built for them “usually partake of the character of the planter’s or overlooker’s house, near to which they stand.” He says, “The young coloured children are brought up with the planter’s children, and thus learn to read a little,” though he admits “the planters forbid their learning to write.” He says, “most of the planters encourage ministers in giving religious instruction to their slaves; for they have discovered that a good Christian is not a bad servant.” He says that, as a consequence of the sort of paternal care bestowed upon the coloured children by the planters, and of their being brought up as companions and playmates with the planter’s own children, “the slaves are deeply attached to the place of their birth and to the planter’s children with whom they were raised, or whom they nursed in infancy;” and he adds, “this attachment is commonly returned by the planter, so that he will not part with the slaves so long as he lives or can retain them.” These are pretty strong evidences. Yet there is a stronger still. It relates to that event in every man’s life, which, next to his coming into the world and leaving it, is accounted the most important of his life; at all events, his happiness, more especially in the humbler ranks, is said to depend more upon it than upon any other event, or upon any other relation in which he may stand towards his species; we mean, of course, marriage and sexual intercourse. Now, how stands the negro-slave in this respect? Let us see whether the planter scowls at him for marrying; let us see whether he incurs the wrath of poor law guardians and commissioners, and the withering anathemas of Malthus, for fulfilling one of the ends of his being. Let us see, in short, whether he is menaced with starvation and death, like a “free-born Briton” of the proletarian order, for obeying