Reason will bring all things right. We must take things as they ARE, not as fancy would paint them. It is of no use to get exasperated because the Negro is dark of skin, and because his inferiority and degradation adapt him to the rougher, or rudimental departments and pursuits of civilization. Pity for him on account of the labor which makes his sleep sweet, and his digestion perfect, is thrown away. He knows nothing of the ennui of sloth, nor the misanthropy of idle declaimers. He has his rude affections, and does not hate wrongs which he does not know nor feel, nor is he shocked at manacles which he cannot see, and which hold him from falling into the abyss of barbarism, whence they have lifted him. He loves his condition as a slave to civilization, because his instinct tells him it is better than subjection to the usages and wrongs of the condition from whence he has risen. If he is satisfied with his present condition, it is from an intuitive instinct, teaching him his fitness for it, and shows, by the slowness of the transition from barbarism to civilization, how wide and deep is the gulf which divides the one from the other. UNITY OF THE AFRICAN RACES. I use the term barbarism in contradistinction to civilization, and very respectfully refer to authorities of repute in justification of this use of the word, both to designate the quality of the _thing_, and the precise locality of its fittest application; for although Herodotus tells us that the Egyptians and Greeks applied the term _barbari_ to all who spoke a language different from their own; and even the Hindoos used almost the same word to express the quality indicated, differing only by the accidental dissimilarity of the Sanskrit orthography, which makes it _varvvarah_ or _varvvaras_, we have the authority of Professor Wilson, who says it means "an outcast, and in another sense, woolly or curly haired, as the hair of the African." And for authorities showing the unity of the Negro races, dialects, and languages, in Western, Southern, and Central Africa, I refer to the writings of Progart, Ritter, Oldendorf, Marsden, Bruseiotti, Harves, Grandpre, Vater, Salt, Ludolf, and Oldfield; who, from other motives than those which have prompted the partial accounts of more recent travelers and writers on the subject, have shown conclusively, that the degrees of barbarism existing in the tribes inhabiting the Western and Southern coasts of Africa, and the interior, are, in fact, mere modifications of that same barbarism, produced by local causes, and mitigated only by the force of nature from without, rather than by any inherent quality belonging to any portion of the Negro race. I speak of language as the connecting chain which links together the various African tribes, showing, if not their identity, their immediate connection, and holding to the account of barbarism those exceptions to the rule of barbarism which suggest the