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.
The mulattoes at once despatched one of their number to Paris, to lay before the Constitutional Assembly their claim to equal rights with the whites. Vincent Ogé, their deputy, was well received at Paris by Lafayette, Brissot, Barnave, and Gregoire, and was admitted to a seat in the Assembly, where he eloquently portrayed the wrongs of his race. In urging his claims, he said, if equality was withheld from the mulattoes, they would appeal to force. This was seconded by Lafayette and Barnave, who said, "Perish the colonies rather than a principle."
The Assembly passed a decree granting the demands
