Nor will it do to assume the position of the equality of all men, and to reason from it on this subject. Men are not equal. They are not born so; they do not become so; they can not be made equal. Neither in physical endowments, in stature, nor in the gifts of intellect are they upon an equality. The influence of some over others results from laws as fixed and as imperative as the laws of gravitation, of magnetic attraction, or any other laws of nature. The power of truth over the mind, the force of courage and decision of character in action, the influence which belongs to superior wisdom and goodness--these give preeminence to individuals in all forms of social organization. A civilized people hold ascendency over the less civilized; the particular nature of which ascendency will be determined by the circumstances attendant on the contact of the two, and their characteristics respectively. The sullen Indian, feeling the superiority of the white man, flies from before it, or is crushed beneath it; the tractable negro acknowledges its sway, and yields himself contentedly thereto. Men can not associate with children without holding them to obedience; and children expect such control. If they do not find it, they regard their weak elders slightingly enough. Tinctured with love and kindness, this control is a delightful bond of affinity, blending the solicitude of mature years with the tenderest affections of childhood. What other principle can hold in respect to the intercourse of different classes of men brought into association, no matter by what means, in one community, the disparity between the two being as great as that between childhood and maturity? The two elements of civilization and primitive rudeness entering together into the social organization, the control of the superior element must take the permanent form of an institution; the relations of the two must be fixed upon a firm basis. Otherwise how could there be a permanent organization? If the inferior race should remain in a mass to themselves, it would be in a position antagonistic to the superior, and must perish. Like the Helots of Sparta, they might be slaves to the community; but only so when the community was the only personality, the citizens living in common, and merging each his individual character in that of the State. Upon reflection it will be seen that personal servitude to particular masters would constitute the only mode by which the interests of the two races could be harmonized; by which the inferior might be diffused through the other, so as to come most beneficially in contact with it, by which, in short, the safety of the inferior might be secured, and a domestic relationship be established in place of implacable hostility. This, however, presupposes docility in the inferior race.