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 inherited by its owner, and the home of a large and virtuous white family, I was satisfied that the advantages arising to the blacks from association with their white masters were very inconsiderable, scarcely appreciable, for the great majority of the field-hands. Even the overseer had barely acquaintance enough with the slaves, individually, to call them by name; the owner could not determine if he were addressing one of his own chattels, or whether it was another man's property, he said, when by chance he came upon a negro off the work. Much less did the slaves have an opportunity to cultivate their minds by intercourse with other white people. Whatever of civilization, and of the forms, customs, and shibboleths of Christianity, they were acquiring by example, and through police restraints, might, it occurred to me, after all, but poorly compensate the effect of the systematic withdrawal from them of all the usual influences which tend to nourish the moral nature and develope the intellectual faculties, in savages as well as in civilized free men.

This doubt, as my Northern friends well know, for I had habitually assumed the opposite, in all previous discussions of the slavery question, was unexpected and painful to me. I resisted it long, and it was not till I had been more than twelve months in the South, with my attention constantly fixed upon the point, that I ceased to suspect that the circumstances which brought me to it were exceptional and deceptive. It grew constantly stronger with every opportunity I had of observing the condition, habits, and character of slaves whom I could believe to present fair examples of the working of the system with the majority of those subject to it upon the large plantations.

The frequency with which the slaves use religious phrases of all kinds, the readiness with which they engage in what