principles, or laws of thought, and also of the power of self-direction; so that, when left entirely to his own resources, he becomes helpless, miserable, extinct. From witnessing this educational susceptibility in the Negro, and this capacity for and readiness in performing external uses, an opinion is apt to be engendered in an age like the present, in which the tendency is strong to regard most highly the most external things,—to worship good instead of truth, and to regard disagreeable sensations as among the greatest evils, that the Negro is superior to the Indian, whose cruelty, contempt for learning, and aversion to the performance of external uses, shock the feminine partialities which now predominate. Indeed, so far has this worship of good and of the affectional principle been carried, that the Ethiopian has by some been regarded as the highest race. But it is certainly well known, that the most useful things, externally considered, are not the most valuable, and so are not held in the highest esteem; but, on the contrary, that those things are the most highly esteemed which do not seem to be of any use, while the most useful are esteemed the least.

The account here given of the Negro is a favorable one, because it describes him as he appears in an improved condition from contact with a superior race, by which he has been educated, and under the influence and control of which he lives. We know that there are some facts which seem to contradict this statement; but these can all be very readily accounted for, notwithstanding the deceptive character which particularly belongs to these most external individual manifestations. Individuals of the Ethiopian race, who have been brought under the influence of the white race, have not only been found capable of a certain kind of education to quite a considerable extent, but have seemed to realize a religious experience similar in character to that of the white race. There are causes, however, that will be found abundantly sufficient to account for these phenomena, and they can be shown to be nothing but deceptive appearances that have no conscious ground, law, or substantial principle, in the mind; being the product of those receptive, associative, and imitative powers which are excessively predominant in minds of this most external and affectional character. We therefore find, that, while the Negro is susceptible of a merely verbal education, he is entirely incapable of either mathematical, scientific, or philosophical knowledge; and that he reasons, not from principles, but from accidental associations, a kind of reasoning that is fluent

in proportion as it is superficial, and is found, together with this susceptibility for verbal education, in animals. We also find that his religious manifestations are not theological, but are emotional and physical, in character; having no ground either in the vital religious law, or in that vital condition of the religious sentiment upon which a recognition of the representations of Christianity in the Scriptures and in the Church depends. One cause of these religious manifestations of the Negro is the predominance of Hope in his mental constitution, which gives to him that excessive buoyancy and joyousness of disposition which is so remarkable in him, and which renders him one of the happiest of human beings. He is liable to be strongly excited upon religious subjects from this cause; because Hope is the motive power in Religion, and leads to all the emotional states connected with it, as we shall demonstrate in our analysis of the religious sentiments. Another cause is, that there is a strong disposition in the Negro to imitate every thing he sees done by the higher classes belonging to the white race, to which he looks instinctively for direction in all things. Besides this, there is a strong affinity for external forms of good in the races and nations, as well as in the individuals, who represent the affectional principle; remarkable instances of which we have seen in the Chinese and Egyptian nations: and thus, as far as Morality of a feminine kind—which is dependent upon sympathy is connected with the forms representative of Christianity, so far will they be atractive to them; so that individuals belonging to imperfect races may be led to accept, as a substitute for their own rude theology, some of the more affectional forms of the Church, which correspond with natural instinct, and are harmonious with a pagan worship. Until, however, we can show that the Indians, the Chinese, and the Hindoos have become capable of accepting and of realizing Christianity, it would evidently be a great absurdity to suppose that the Negro could really be so; because, being of the black race, he is the furthest removed from the white or Caucasian, and is therefore the furthest removed from the possibility of such experiences.

That it may not be supposed that we have misrepresented the character of the Ethiopian race, or have even exaggerated the imperfections belonging to it, we will make an extract from Hegel's "Philosophy of History," where he presents the subject in an abstract and also in a practical way; and where the natural capacities and tendencies of the Negro are described, unmixed with the artificial and deceptive appearances that are contracted

by contact with other races. The testimony of this sagacious philosopher, who has so graphically described the characteristics which belong to the Hindoo, the Chinese, and the Negro, is more reliable, as well as remarkable, in this case, because the German mind, being relatively naturalistic and transcendental, has an affinity for affectionalism as well as for sentimentalism, and he would therefore be more likely to be a partial than a severe judge of the negro character. M. Hegel says,

"The peculiarity of African character is difficult to comprehend, for the very reason, that, in reference to it, we must quite give up the principle which naturally accompanies all our ideas, -the category of Universality. In Negro life, the characteristic point is the fact that consciousness has not yet attained to the realization of any substantial objective existence, — as, for example, God or Law, in which the interest of man's volition is involved, and in which he realizes his own being. This distinction between himself as an individual, and the universality of his essential being, the African, in the uniform undeveloped oneness of his existence, has not yet attained: so that the knowledge of an absolute Being, an Other and a Higher than his individual self, is entirely wanting. The Negro exhibits the natural man in his completely wild and untamed state. We must lay aside all thought of reverence and morality, all that we call feeling,- if we would rightly comprehend him: there is nothing harmonious with humanity to be found in this type of character. The copious and circumstantial accounts of missionaries completely confirm this; and Mahommedanism appears to be the only thing which in any way brings the Negroes within the range of culture. The Negroes indulge, therefore, that perfect contempt for humanity, which, in its bearing on Justice and Morality, is the fundamental characteristic of the race. They have, moreover, no knowledge of the immortality of the soul, although spectres are supposed to appear. The undervaluing of humanity among them reaches an incredible degree of intensity. Tyranny is regarded as no wrong, and cannibalism is looked upon as quite customary and proper; the devouring of human flesh being altogether consonant with the general principles of the African race. At the death of a king, hundreds are killed and eaten; prisoners are butchered, and their flesh sold in the markets; and the victor is accustomed to eat the heart of his slain foe. Another characteristic fact in reference to the Negroes is Slavery. Negroes are enslaved by Europeans, and sold to America. Bad as this may be, their lot in their own

land is even worse, since there a slavery quite as absolute exists. Among the Negroes, moral sentiments are non-existent. Parents sell their children, and children their parents, as either has the opportunity. The polygamy of the Negroes has frequently for its object the having many children, to be sold, every one of them, into slavery. This is illustrated by the story of a Negro in London, who lamented that he was now quite a poor man because he had already sold all his relations.

"Turning our attention in the next place to the category of political constitution, we shall see that the entire nature of this race is such as to preclude the existence of any such arrangement. The stand-point of humanity, at this grade, is mere sensuous volition, since universal spiritual laws (for example, that of the morality of the Family) cannot be recognized here. Universality exists only as arbitrary subjective choice. The political bond can, therefore, not possess such a character as that free laws should unite the community. There is absolutely no bond, no restraint upon that arbitrary volition. Nothing but external force can hold the State together for a moment. A ruler stands at the head; for sensuous barbarism can only be restrained by despotic power. But, since the subjects are of equally violent temper with their master, they keep him, on the other hand, within limits. Accompanying the king, we constantly find the executioner, whose office is regarded as of the highest consideration, and by whose hands the king may himself suffer death, if the grandees desire it. Fanaticism, which, notwithstanding the yielding disposition of the Negro in other respects, can be excited, surpasses, when roused, all belief. An English traveller states, that, when a war is determined on in Ashantee, solemn ceremonies precede it; among other things, the bones of the king's mother are laved with human blood. As a prelude to the war, the king ordains an onslaught upon his own metropolis, to excite the due degree of frenzy. On such occasions, the king has all whom he suspects killed; and the deed then assumes the character of a sacred act. Every idea thrown into the mind of the Negro is caught up and realized with the whole energy of his will; but this realization involves a wholesale destruction. These people continue long at rest; but suddenly their passions ferment, and then they are quite beside themselves. The destruction, which is the consequence of their excitement, is caused by the fact, that it is no positive idea, no thought, which produces these commotions. In Dahomey, when the king dies, the bonds of society are loosed: in his palace begins indiscriminate

havoc and disorganization. All the wives of the king (in Dahomey their number is exactly 3,333) are massacred; and, through the whole town, plunder and carnage run riot. The authorities have to hasten to proclaim the new governor, simply to put a stop to the massacre.

"From these various traits, it is manifest that want of self-control distinguishes the character of the Negroes. This condition is capable of no development or culture; and as we see them at this day, such have they always been. The only essential connection that has existed and continued between the Negroes and the Europeans is that of slavery. In this the Negroes see nothing unbecoming them; and the English, who have done most for abolishing the slave-trade and slavery, are treated by the Negroes themselves as enemies. The doctrine which we deduce from this condition of slavery among the Negroes is, that the Natural condition' itself is one of absolute and thorough injustice. Every intermediate grade between this and the realization of a rational State retains elements and aspects of injustice. But, thus existing in a State, slavery is itself a phase of advance from the merely isolated sensual existence, a phase of education, a mode of becoming participant in a higher morality, and the culture connected with it. Slavery is, in and for itself, injustice: for the essence of humanity is freedom; but, for this, man must be matured. The gradual abolition of slavery is therefore wiser and more equitable than its sudden removal."

Nothing could more completely sustain the account that has been given of the Ethiopian race in our analysis than this statement of Hegel. Not only are the statements made by us, showing that this race is the lowest and most external of all the races, and a representative of Affectionalism in its immature, primitive, and most concentrated form, fully confirmed, but the perfectly selfish and destructive character of this principle, as a representative of death or the finite, is described by him with the most appalling and overpowering effect. It is to the predominance in the Negro of this destructive affectional force, that has not been redeemed by the operation of any intellectual laws and converted into forms of intellectual and affectional life, that almost all the peculiar characteristics which have been alluded to by him are to be referred. From this supremacy of Affectionalism, and the consequent absence of all internal ties of relationship, the individual is led to convert the sexual and all the other necessary relationships of life into mere means of sensual gratification and profit, and