In this work he describes openly the manner of making the natives slaves, such as by kidnapping, by unjust accusations and trials, and by other nefarious means.

He states also the cruelties practised upon them by the white people, and the iniquitous ways and dealings of the latter, and answers their argument, by which they insinuated that the condition of the Africans was improved by their transportation to other countries.
From this time, the trade beginning to be better known, a multitude of persons of various stations and characters sprung up, who by exposing it, are to be mentioned among the forerunners and coadjutors in the cause.
Pope, in his _Essay on Man_, where he endeavours to show that happiness in the present depends, among other things, upon the hope of a future state, takes an opportunity of exciting compassion in behalf of the poor African, while he censures the avarice and cruelty of his master:-- Lo, the poor Indian! whose untutored mind Sees God in clouds, or hears him in the wind; His soul proud Science never taught to stray Far as the solar walk, or milky-way; Yet simple Nature to his hope was given Behind the cloud-topt hill an humbler heaven; Some safer world in depth of woods embraced, Some happier island in the watery waste, Where slaves once more their native land behold, No fiends torment, no Christians thirst for gold.
Thomson also, in his _Seasons_, marks this traffic as destructive and cruel, introducing the well-known fact of sharks following the vessels employed in it:-- Increasing still the sorrows of those storms, His jaws horrific arm'd with three-fold fate, Here dwells the direful shark.

Lured by the scent Of steaming crowds, of rank disease, and death; Behold! he rushing cuts the briny flood, Swift as the gale can bear the ship along, And from the partners of that cruel trade; Which spoils unhappy Guinea of her sons, Demands his share of prey, demands themselves.
The stormy fates descend: one death involves Tyrants and slaves; when straight their mangled limbs Crashing at once, he dyes the purple seas With gore, and riots in the vengeful meal.
Neither was Richard Savage forgetful in his poems of the _Injured Africans_: he warns their oppressors of a day of retribution for their barbarous conduct.

Having personified Public Spirit, he makes her speak on the subject in the following manner:-- Let by my specious name no tyrants rise, And cry, while they enslave, they civilize! Know, Liberty and I are still the same Congenial--ever mingling flame with flame! Why must I Afric's sable children see Vended for slaves, though born by nature free, The nameless tortures cruel minds invent Those to subject whom Nature equal meant?
If these you dare (although unjust success Empowers you now unpunished, to oppress), Revolving empire you and yours may doom-- (Rome all subdu'd--yet Vandals vanquish'd Rome) Yes--Empire may revolt--give them the day, And yoke may yoke, and blood may blood repay.
Wallis, in his _System of the Laws of Scotland_, maintains, that "neither men nor governments have a right to sell those of their own species.

Men and their liberty are neither purchaseable nor saleable." And, after arguing the case, he says, "This is the law of nature, which is obligatory on all men, at all times, and in all places .-- Would not any of us, who should be snatched by pirates from his native land, think himself cruelly abused, and at all times entitled to be free?
Have not these unfortunate Africans, who meet with the same cruel fate, the same right?
Are they not men as well as we?
And have they not the same sensibility?
Let us not, therefore, defend or support an usage, which is contrary to all the laws of humanity." In the year 1750, the reverend Griffith Hughes, rector of St.Lucy, in Barbados, published his Natural History of that island.