know them, would have no recollection of them, for there is no civilization, no social development, nothing whatever of that which we call society, and in which with us the domestic affections—the family relationship—the love of mother, wife, sisters, brothers, and offspring constitute so large and essential a part. The limited intelligence of the negro, the small brain and feeble (scarcely perceptible) reasoning faculties, it will be evident to the reader, must be accompanied by corresponding domestic affections and an emotional nature that accords with this limited intellectualism. And this is manifested in the habits, wants, and condition of the negro at the South, in his feeble and capricious love for his wife and indifference to his offspring, redeemed only in the potent and instinctive affection of the mother in its earlier years for her child. The strongest affection the negro nature is capable of feeling is love of his master, his guide, protector, friend, and indeed Providence, who takes care of him in sickness and shelters and provides for him in old age and helplessness. God has adapted all His creatures for the wisest and most beneficent purposes, has endowed the negro with affections harmonizing with his wants, has given the negro mother imperative maternal instincts that shall secure the safety and welfare of her offspring, but little more, for little more is needed; for society or civilization neither does nor can belong to negro existence, while affection for his master, love and devotion to him who protects and provides for him through life, is both a necessity and an enjoyment, and therefore God has made it the strongest and most enduring feeling of the negro nature. Of the four or five millions in our midst, great numbers are the children or grandchildren of African parents, a few even are of African birth, but probably not one has any distinct memory, recollection, or tradition of their forefathers[3]—not one that cherishes any past family sentiment or affection of any kind whatever, indeed not one that even preserves an African name! We trace back not alone the general but the family histories, the loves and affections, the hopes and fears, and sacrifices and sufferings of our pilgrim forefathers of two or three centuries ago, because all this accords with the large brain and expanded intellectualism, and the corresponding strength and breadth of the affections, which may be said to be the motive forces which impel the whole social phenomena in question. But the negro neither has nor can have any thing in common with this. He has no capacities of the kind, no civilization or social development, and therefore no wants of the kind, no affections even resembling our own, though at the same time God has endowed him with all that is necessary to his happiness and to the mutual welfare of both races when in juxtaposition. Footnote 3: