Let it be observed, that the conduct of individual slaveholders, in the exercise of any discretion conferred on them by the nature of their relation as masters, is still a separate question, and not here to be taken into the discussion. We inquire as to the propriety of the institution: Is it demanded at all by the circumstances of the case? This is eminently a practical question, and is the only one which involves the morality of the _institution_ itself, now that the abstract principle is shown to be legitimate. Domestic slavery is one of the subordinate forms of civil government. It may be defined an _imperium in imperio_--a government within a government: one in which the subject of the inferior government is under the control of a master, up to a certain limit defined by the superior government, and beyond which both the master and the slave are alike subject to control by the superior government. The question now arises, Is this a suitable government for the negro race in America? Without doubt, this question is to be settled on the same general principles by which we should settle a similar question in regard to the suitableness of any other form of government for any other people. For example, the same principles which determine the fitness of a military despotism, a constitutional monarchy, or a democratic republic, to any particular community of white persons, will determine the suitableness of this form of government to the African race in this country. They are all different forms of control, belonging to the same genus--government; and pervaded by the same generic elements--the principles of slavery and liberty combined in different ratios, in order to secure the greatest amount of happiness to those communities to which they are fitly applied. The claims of the African might be separately examined in regard to each of these forms of government; but this course is not demanded by the interests of this discussion. Nor need we stop to inquire, how the Africans came into this country: whether lawfully or unlawfully--whether by their own act, or the act of another. These are in truth side issues, and do not necessarily attach to this discussion. They will be treated as incidental to the main question; for although it were allowed that they are here unlawfully, and that it is our duty to remove them, yet it is still true that they are here, and cannot be immediately removed, and must therefore be subjected, as human beings, to some one of the known forms of civil government. What form of government shall this be? According to principles well established, and admitted on all sides, it should be such a form of government as, from its adaptation to their intellectual, moral, relative, and physical condition, is best calculated to promote their happiness and the happiness of those with whom they are necessarily associated. But what form of government is it which will most probably accomplish this object?