roper to adopt in the one case as in the
other. We cannot condemn civilization for the incidents of bad
government in some cases, false religion in others, and crime in
others, when the general tenor of civilization is to protect the weak
against the strong, give security to life and property, and by
developing the intellect and cultivating the moral faculties, elevate
and ennoble the race. Neither can we acquit barbarism if it affords
occasional instances of _immoderate instinct_, closely approximating
to intellect, or even intellect itself, and moral worth, or the
absence of ferocity, or the presence of positive amiability, render it
possible that the barbarian is not a fiend, or that he may be schooled
to tolerable docility, while the general tenor of barbarism is to
wrong, cruelty, violence, and self-annihilation.

PASSION; SYMPATHY MISAPPLIED.

Nor will it do to ignore reason, and adopt passion when we consider
the subject of slavery. Passions have their uses, but how often they
are perverted! Reason is sometimes perverted too, and never more than
when exercised against truth, justice, and civilization, and in favor
of barbarism. There is false sympathy, amounting to passion, that is
blindly lavished upon objects which neither need nor appreciate it. We
often see it exercised in behalf of the brute animals, whose proper
natures are totally unconscious of it; while their gentleness and
quietness seem to rebuke this shallow, human sentimentality, as
something wandering from its sphere, or as seed wasted upon the sand.
Your sympathy has its legitimate uses, and it is against the economy
of nature to misuse it, or bestow it upon natures foreign to its own.
If we pity the slave because he is not like ourselves, we shall
probably receive his pity, in return, for some weakness or power in
us, that covers an abyss which he cannot fathom, and from which he
turns away in terror. He is adapted to his place, and so are we, if we
are content.

PERFECTION OF NATURE'S WORK.

It has been said, with how much truth let us consider,

"Where ignorance is bliss, 'tis folly to be wise;"

the reverse of which is, "Where knowledge is bliss, 'tis folly to be
ignorant." The first proposition was evidently intended for the Negro,
and the last for the white man; as intellectual pleasures and
knowledge are esteemed highest by the latter, and animal pleasures by
the former. Happiness is the aim of both; the difference is in the