ordeal to every people who have ever developed beyond the savage condition. Those who cannot be reduced to bondage, like the American Indian, perish in their isolated and defiant barbarism. Freedom is the last result, the crowning glory of the long and difficult evolution of human society. Few nations have yet attained to that lofty standard. Those who say that the French, the Italians or the Prussians, are not yet fit for freedom, and are still unable to appreciate the blessings of constitutional liberty, would thrust the splendid privilege of Anglo-Saxon superiority upon the semi-barbarous negro! What folly, what madness!

Man has no “inalienable rights”—not even those of “life, liberty, and the pursuit of happiness.” If the life he leads, the liberty he enjoys, and the happiness he pursues, are not consistent with the order and well-being of society, he may righteously be deprived of them all. Instead of that “glittering generality,” which might serve as a motto for the wildest anarchy, the truth is, that men and races of men have certain natural capacities and duties, and the right to use the one and discharge the other. That government is the best, and its people the happiest, not in which all are free and equal, but in which equal races are free, and the inferior race is wisely and humanely subordinated to the superior, whilst both are controlled by the sacred bonds of reciprocal duty.

The negro is a permanent variety of the human race, inferior to almost all others in intellect, but possessing an emotional nature capable of the most beautiful cultivation. The greater part of this race in its native Africa is sunk in the deepest barbarism. What little civilization a few tribes may have, has been imposed upon them by Arabic and Moorish conquerors. Left to themselves, these poor people would no doubt remain barbarous forever; but when domesticated by the white man, they are elevated and christianized. The transfer in their bondage, from black men to white men, by the slave trade, was the first dawn of promise to the benighted children of Africa. It was permitted by God in order to teach us the way in which the dark races are to be elevated and civilized. Jamaica and Hayti have also been permitted, as timely and salutary warnings, not to desert the path which was marked out by Providence.

African slavery is therefore a certain relation of capital and labor, in which capital owns its labor and is bound to maintain and protect it. It is only thus that an inferior race can exist in contact with a superior one. In the Sandwich Islands, in Australia, in New Zealand, the aborigines are passing away before the encroachments of English power and at the mere presence of English civilization. The free negroes of the North are dying out beneath the cold climate and the colder charities of that region. Freedom and competition with the white man would ultimately annihilate the negro race in the South. The only hope of the African is in his just subordination to the superior type.

Certain physical and spiritual peculiarities of the negro necessitate his subjection to the white man. It is for his own good that he is subjected. As long as this was doubtful or not clearly seen, the South itself was opposed to slavery. It remonstrated with England for imposing the institution upon it, and with Massachusetts for insisting upon a continuance of the slave-trade for twenty years after the adoption of the federal compact. The South is now fully convinced of the benefits and blessings it is conferring upon the negro race. It is beginning to catch a glimpse of the true nature and extent of its mission in relation to this vast and growing institution. The government of the South is to protect it; the Church of the South is to christianize it; the people of the South are to love it, and improve it and perfect it. God has lightened our