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''Black Cargoes'' begins with Christopher Columbus and the brutal suppression of a revolt by Indians. As recounted in a Time magazine review, the black slave trade to the Americas ironically began as a humanitarian effort. Colonist in [[Hispaniola]] had attempted to enslave the Indians but they were not suited to the work, which led to "thousands of Indians dying in corrals, and scores of men and women burned alive in the hope that their fate would induce the others to work" (Mannix's description). In 1515, moved by the suffering of the Indians, a priest [[Bartolomé de las Casas]], petitioned [[Charles V, Holy Roman Emperor]], to import slaves from Africa to relieve the suffering of the Indians. His request was granted, although the motive for granting the request may have been at least partially economic. In 1518, 4000 African slaves were sent to the island.<ref>Mannix and Cowley 1962, ''Black Cargoes'', pp. 1{{ndash}}3.</ref>
According to Mannix and Cowley, in the 16th century, slavers were unapologetic{{ndash}}slavery was just an accepted practice. It was justified on the basis of religion. Africans were seen as benefiting by conversion to Christianity. The "racial excuse was seldom used". The racial aspect surfaced in the 17th century. Initially in Virginia, for example, "Negros had been regarded as servants indentured for life, their children were born free and were also reared in the true faith". However, in many cases planters refused to let them go. So they came up with a new excuse based on race and the Christian bible. They argued that the Negros were the children of Ham or Cannan and claimed that slavery was a biblical practice based on Noah's curse: "And he said, Cursed be Canaan; a servant of servants shall he be unto his brethren” (Genesis IX, 25). Some slave owners even claimed that Negros were not human and so could not become Christian.<ref>Mannix and Cowley 1962, ''Black Cargoes'', pp. 26 & 59{{ndash}}60</ref>
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