this Republic, in Canada, and in the Islands of San Domingo and Jamaica. Compare the African in this Republic, under the wholesome regimen of civilization, with his emancipated brethren in the West Indies, or his recusant, fugitive brother in the Canadas. Has he not advanced here, and retrograded there? Compare his condition in these States, North and South. Why do the free States enact laws to prohibit the African from coming into them to settle? Is it because he is a civilized man, an equal, and a good citizen? Is it not rather, because the Anglo-Saxon race shuns the supposed contamination of barbarism? The wisdom of these prohibitory laws will be seen in the future time; when the idea of Negro equality has become exploded and obsolete; after the question of emancipation has served its purpose in political combination; but alas! not until the fallacy of negro equality has resulted in a mongrel race which will have spread itself like the shadow of a cloud over some of the fairest portions of freedom's heritage.

THE AFRICAN IS DEEMED A BARBARIAN IN THE NORTHERN STATES.

It will be seen that the arguments here advanced are predicated, to some extent, upon the fact that the African is a barbarian. That he is so in his native wilds, we have shown by high authority. That he is so in this country, is obvious, from the fact that in the South he is held a slave, and is satisfied with his condition; and because, as a race, the African in this country, and on this continent, shows not the least capacity for self-control. In the South, the African, in his best estate, is a slave. In the North, laws are wisely enacted to prevent him from going there, because of his barbarism, and because that portion of the most advanced race on earth shrinks from contact with it. The fact, then, of his barbarism is sustained, fully,—by his normal condition in Africa; his condition of retrogradation in Jamaica and San Domingo, where the experiment of emancipation has proved a failure, where the relapse into barbarism is sure and irrevocable; and in this country, where common sense and public opinion and public law, both North and South, hold him in the condition of social, moral, and physical vassalage and servitude, and confine him effectually within certain prescribed limits, or hold him in that marked estimation of inferiority which makes him forever conscious of his own degradation. I have felt justified, therefore, not by way of opprobrium, nor in the spirit of invidious or odious comparison, to name the category in which he belongs, and then, by fair moral and philosophical argument to deduce the justice and right of civilization in holding dominion over him.

EMANCIPATION IS WRONG.

It is not our purpose to blame the African for being a barbarian; but to insist that emancipation is wrong because it restores him to barbarism, and that slavery is right because it holds him to those roles of justice which pertain to civilization, and protects him from the injustice, violence, and degradation which are the concomitants of barbarism. As the slave of civilization, he is raised infinitely above his former condition as the subject of barbarism. He knows this, and it satisfied. His instinct teaches him to love his master, because he is his protector, and because, mistrusting his own capacity for self-government, he knows the necessity for a master; and instances are numerous, of slaves, having misjudged their own capacity for self-government, having fled from supposed wrongs, they found they were mistaken as to the means of bettering their condition, and returned to voluntary servitude, begging, with tears, to be again admitted to the sacred precincts of the patriarchial care.

FITNESS OF THE AFRICAN FOR SLAVERY.

It is the fitness of things that makes the African a slave. His brawny limbs, seconding and aiding the intellect of the superior race, constitute the left hand and foot of labor. Slavery is the left hand of our body politic. Free labor is the right hand. Intellect is the head. All combined, constitute a power which is felt and feared by the foes of this Republic. Hence their endeavor to detach one portion from the other, and thus weaken the whole. To change the position of the slave is to interrupt or reverse the order of nature.