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diff --git a/old/61063-0.txt b/old/61063-0.txt deleted file mode 100644 index 009f478..0000000 --- a/old/61063-0.txt +++ /dev/null @@ -1,10334 +0,0 @@ -The Project Gutenberg EBook of Negroes and Negro "Slavery:" the first an -inferior race: the latter its normal cond, by J. H. Van Evrie - -This eBook is for the use of anyone anywhere in the United States and most -other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms of -the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you'll have -to check the laws of the country where you are located before using this ebook. - -Title: Negroes and Negro "Slavery:" the first an inferior race: the latter its normal condition. - -Author: J. H. Van Evrie - -Release Date: December 31, 2019 [EBook #61063] - -Language: English - -Character set encoding: UTF-8 - -*** START OF THIS PROJECT GUTENBERG EBOOK NEGROES AND NEGRO "SLAVERY:" *** - - - - -Produced by Richard Tonsing, deaurider, and the Online -Distributed Proofreading Team at http://www.pgdp.net (This -file was produced from images generously made available -by The Internet Archive) - - - - - - -[Illustration: FIG. I.—Page 135.] - -[Illustration: FIG. II.—Page 136.] - -[Illustration: FIG. III.—Page 136.] - -[Illustration: FIG. IV.—Page 136.] - ------------------------------------------------------------------------- - - - - - NEGROES - AND - NEGRO “SLAVERY:” - THE FIRST AN INFERIOR RACE: - THE LATTER ITS NORMAL CONDITION. - - - BY - - J. H. VAN EVRIE, M.D. - - “To our reproach it must be said, that, though for a century and a - half we have had under our eyes the races of black and of red men, - they have never yet been viewed by us as subjects of natural - history. I advance it, therefore, as a suspicion only, that the - blacks, whether originally a different race, or made distinct by - time and circumstances, are inferior to the whites in the endowments - both of mind and body.”—THOMAS JEFFERSON _in his “Notes on - Virginia.”_ - - NEW YORK: - VAN EVRIE, HORTON & CO., - 162 NASSAU STREET. - - 1861. - - - - - Entered, according to Act of Congress, in the year 1861, by - JOHN H. VAN EVRIE, - In the Clerk’s Office of the District Court of the United States, for - the - Southern District of New York. - - - STEREOTYPED BY - SMITH & MCDOUGAL, - 82 & 84 Beekman-st. - ------------------------------------------------------------------------- - - - - - PREFACE. - - -Since the first edition of this work was issued, startling and -deplorable events have occurred. The great “Anti-Slavery” delusion, that -originated with European monarchists more than fifty years ago, has -culminated in disunion and civil war, as its authors always predicted it -would. A party strongly imbued with the false theories and absurd -assumptions of British writers and abolition societies, is in possession -of the Federal Government, which it stands pledged to use to reduce its -assumptions to practice. It holds that the negro, except in color, is a -man like themselves, and naturally entitled to the same liberty—that to -deny him this liberty, is to enslave him—that, therefore, Southern -society is wrong, and should be revolutionized, and it avows it to be -its mission to accomplish this—to institute a policy that shall finally -abolish or destroy the supremacy of the white man, and secure “impartial -freedom” for negroes! To this the South replies, that this government -was created for white men alone, and _their_ posterity, as declared in -the preamble to the Constitution—that the Supreme Court has recently -declared the same great truth—that, seizing the government by a mere -sectional vote, and placing it in distinct conflict with the social -order of the South, with the avowed purpose of penning up its negro -population, in order to bring about some day the extinction or overthrow -of the existing condition, is, therefore, an overthrow of the -Constitution—that the object avowed necessarily involves their future -destruction, and to save themselves from the wild delusion and malignant -fanaticism of the North, they are forced, in self-defense, to withdraw -from the Union, hitherto, or until this hostile and dangerous party -entered the field, so beneficial to all sections of the country. - -So stands the case between the sections. If the “anti-slavery” party was -based on truth—if the negro, except in color, was a man like -ourselves—if social subordination of this negro was wrong, and the four -millions of these people at the South entitled to the same liberty as -ourselves—and if the men who made this government designed it to include -the inferior races of this continent, and it were really beneficial to -equalize and fraternize with these negroes, then, though it may be -doubted, if using the common government to bring it about were proper, -the _end_ in view would be so beneficent, and such a transcendent act of -justice to these assumed slaves, that all honest, earnest, and patriotic -citizens should promptly sustain the party now striving to accomplish -it. But, on the contrary, if this party is based on a stupendous -falsehood—if the negro is a different and inferior being, and in his -normal condition at the South—and if the men who made this government, -designed it for white men alone—then the length and breadth and width -and depth of the “anti-slavery” delusion, and the crime of the -“anti-slavery” party, which has broken up the Union in a blind crusade -after negro freedom, will be fully comprehended by the American people. -The whole mighty question, therefore, with all its vast and boundless -consequences, hinges on the apparently simple question of _fact_—is the -negro, except in color, a man like ourselves, and therefore naturally -entitled to the same liberty? - -It is absolutely certain that neither the liberty, the rights, nor the -interests of one single northern citizen is involved; nothing whatever -but a blind and foolish theory of “negro slavery” which is attempted to -be forced on the South. If the people of the two great sections of the -country could change places, the vast “anti-slavery” delusion would be -exploded in sixty days. But as this is impossible, the next best thing -is to explain the actual condition of things in the South to the -northern mind. This great work the author has undertaken, not to defend -an imaginary slavery, for it needs no defense, but to explain the social -order—to demonstrate to the senses, as well as the reason, that the -negro is a different and subordinate being, and in his normal condition -at the South; and thus to show the enormous and fathomless folly, crime, -and impiety wrapped up in the great “anti-slavery” delusion of the day. -The former edition of this work was put to press so hurriedly, that it -contained many errors, but the present one has been carefully revised; -and, moreover, the introductory chapter has been rewritten, in order to -present a more distinct history of the origin and progress of the great -British “anti-slavery” imposture which is now working out its legitimate -and designed purpose in the destruction of the American Union. - -In conclusion, the author begs to say, that mere literary display or -fine writing is with him quite a subordinate consideration. He only -desires to be understood, and, that the grand and momentous truths -described in this book shall be clearly comprehended by the masses, with -the confident assurance that when they come to understand that their own -liberty, welfare, and prosperity are all hazarded in a blind crusade -after that which, could it be accomplished, would be the greatest -calamity ever inflicted on a civilized people, the causeless and -senseless, but frightful sectional conflict now raging will be speedily -terminated by the universal uprising of the northern masses in favor of -a government of WHITE MEN, and UNION with the South. - - - - - CONTENTS. - - - PART I. - - CHAPTER I. - - CAUSES OF POPULAR DELUSION. - - Page - - European Misconception of the Negro—Monarchical Hostility to - American Institutions—Imposture or Delusion of Wilberforce—False - Issue of a Single Human Race—Dictation of European - Writers—Subserviency of the American Mind 17 - - - CHAPTER II. - - LAWS OF ORGANIZATION. - - Divisions of the Organic World—Each Form of Being an Independent - Creation—Harmony in the Economy of Animal Life—The Races - specifically different from each other—A Single Species - Impossible—Fallacies of Linnæus and other European - Naturalists—Ignorance of Educated Men on this Subject 34 - - - CHAPTER III. - - THE HUMAN CREATION. - - Subdivisions of Mankind—The Different Races of Men—Characteristics - of each—The Caucasian—The Mongolian—The Malay—The Aboriginal - American—Caucasian Remains in Mexico—The Esquimaux—The Negro - Race; its Origin; Observations of Livingston, Garth, and - others—Hybrids confounded with the Typical Negro—The Dogma of a - Single Race—Mankind Created in Groups—The Bible Aspect of the - Question—Inconsistency of the Advocates of the Single Race - Theory 44 - - - CHAPTER IV. - - HISTORICAL OUTLINE. - - Origin of the Caucasian Race—Bible Accounts—Invasion of Egypt by - the Master Race—The Caucasians in Assyria, Persia, and - Babylon—Origin of the Mongolians—The Use of the Term - “Barbarian”—The History of the Greeks—Not the Authors of - Political Liberty—Athens not a Democracy—The Roman Republic and - Empire—Citizenship a Privilege, not a Right—The Advent of - Christianity the Advent of Democracy—The Dark Ages—The Races - that Figured in that Era—The Crusades—The Asiatic Invasion—The - Carthaginians—The Arabs—The Downfall of the Roman Empire—The - Reformation—All the Numerous Varieties of the White Race - Subsiding into Three Well-known Families, the Celtic, the - Teutonic and Sclavonic—General Review—The Intellectual Powers of - the White Race the same in all Ages—Knowledge only - Progressive—The Inferior Races Incapable of Acquiring and - Transmitting Knowledge—The Chinese no Exception 63 - - - CHAPTER V. - - COLOR. - - The Cause of Color Unknown—The Caucasian Color the Index of the - Character; the Contrary the Case with the Negro Race—The Black - Complexion a Sign of Inferiority—Misuse of the term “Colored - Man” 88 - - - CHAPTER VI. - - FIGURE. - - Differences in Form—The Negro Incapable of Standing Upright—Other - Marks of Inferiority—The Relative Approximation of the - Ourang-Outang to the Negro and the Caucasian 92 - - - CHAPTER VII. - - THE HAIR. - - The Hair of the Caucasian and Negro Contrasted—The Beard of the - Caucasian indicative of Superiority—The Negro and other Races - have not the Flowing Beard of the Caucasian 98 - - - CHAPTER VIII. - - THE FEATURES. - - The Features the True Reflex of the Inner Nature—Variations of - Size, Outlines, Complexion, etc., of the Caucasian - Race—Resemblance of Negroes to each other in Size and - Appearance—Inability of the Negro Features to express the - Emotional Feelings peculiar to the Caucasian, etc., etc. 105 - - - CHAPTER IX. - - LANGUAGE. - - Divided into two Portions—First Capacity of Expression—Second - Arrangement into Parts of Speech—All Beings have a Language, - each Specific and in Accordance with its Organism—The Vocal - Organs of the Negro—No Negro can Speak the Language of the White - Man Correctly—Negroes can be Distinguished by their Voices—A - Negro Musical Artist Unknown—Musical Genius Requires a Brain of - Corresponding Complexity—The Negro’s Love of Music merely - Sensuous, and Manifested by the Feet as much as by the Brain 109 - - - CHAPTER X. - - THE SENSES. - - Organism of the Senses—Their Strength and Acuteness in Inferior - Races—The Cause of Negro Indolence Explained—The Necessity of - Governing the Negro—Incapacity of the “Free Negro” to Produce - Sufficient for his own Support—His Ultimate Extinction Simply a - Question of Time—Incapacity of the Negro for the Higher Branches - of Mechanism—Effect of Flogging on the Negro Senses, etc., etc. 115 - - - CHAPTER XI. - - THE BRAIN. - - Erroneous Impressions Relative to the Brain—What Constitutes the - Brain—Its Size the True Test of Intelligence—General Uniformity - of the Negro Brain—Its Correspondence with the Body—Its Size, - when Compared with that of the White Man—The Folly and Impiety - of Attempting to Equalize those whom God has made Unequal, etc. 123 - - - CHAPTER XII. - - GENERAL SUMMARY. - - Recapitulation and Review of the Outward Characteristics of the - Negro—Color, etc., seen to be only a Single Fact out of the - Millions of Facts separating Races—Inner Qualities necessarily - Correspondent with the Outward ones—Conclusion 132 - - - PART II. - - - CHAPTER XIII. - - HYBRIDISM. - - The Laws of Interunion fully Explained—A fixed and well-defined - Limit to Mulattoism—Prostitution in the North, and Mulattoism in - the South—Amalgamation and its Consequences—The Physiological - Laws governing Mulattoism and Mongrelism—Condition of the Negro - in Jamaica, Hayti, etc.—The Negro, when Isolated, certain to - Relapse into his Original Barbarism—Intellectual Difference - between Negroes and Mulattoes—The Viciousness and Cowardice of - the Mongrel—His Low Grade of Vitality, etc., etc. 143 - - - CHAPTER XIV. - - THE “SLAVE TRADE,” OR THE IMPORTATION OF NEGROES. - - General Review of the Subject—The Absurdity of Attempting to - Civilize Africa—The Adaptability of the Negro to Tropical - Labor—Las Casas and the Negroes and Indians—How the Spanish - Government conducted “the Slave Trade”—Its Inhumanity, as - practiced by the Dutch and English—The Benefits of the Original - “Slave Trade”—The Reason why England is so Anxious to Abolish - “Slavery,” etc., etc. 168 - - - CHAPTER XV. - - NORMAL CONDITION OF THE NEGRO. - - The Law of Adaptation—The Natural Relation of Men to Animals, of - Parents to Offspring, of Men of the Same Species to Each - Other—American Institutions based on the Natural Relations, or - the Natural Equality of the Race—Political Equality the Normal - Order of the White Man—Disregard of the Natural Relations in - Europe—Repression of the Natural Order—Result of the Employment - of Force to Preserve the Existing Condition—Popular Ignorance of - the Relations of Races—Juxtaposition of White Men and - Negroes—Natural Inferiority and Social Subordination of the - latter—The Natural, or Uneducated Negro of Africa, compared with - the Civilized Negro of America—Free Negroism a Social - Disease—Social Subordination, with the Protection of the White - Man, the Normal Condition of the Negro 179 - - - CHAPTER XVI. - - CHATTELISM. - - Historic Slavery—Its Origin—Its Character—All White People—Often - Highly Educated Men—Their Abject Dependence on the Will or - Caprice of the Owner—Their Incapacity to Propagate - Themselves—Their Restoration to Citizenship, etc.—Nothing - whatever in Common with the Social Subordination of Negroes in - our Time—The Industrial Capacity of the Negro all that the - Master owns—Care and Kindness of the Master—Rapid Increase of - the Negro Population when in their Normal Condition, etc. 204 - - - CHAPTER XVII. - - EDUCATION OF NEGROES. - - The Education of the Negro should be in Harmony with his Wants and - Mental Capacity—The Folly of Attempting to Educate the Negro as - we do the Caucasian—The Negro always a Child in Intellect—The - Duty of the Master to set his “Slave” a Good Example—The - Imitative Faculty of the Negro mistaken for Intelligence, etc. 215 - - - CHAPTER XVIII. - - THE DOMESTIC AFFECTIONS. - - Love of the Caucasian Mother for her Offspring—Relative Capacity - of White and Black Children—The Negress, after a certain period, - loses all Love for, or Interest in, her Offspring—Affection for - his Master the Strongest Feeling of which the Negro is capable, - etc., etc. 223 - - - CHAPTER XIX. - - MARRIAGE. - - The Idea that Marriage does not Exist among “Slaves” Repugnant to - the Northern Mind—Its Effect on Increasing the Anti-Slavery - Delusion—New England Women—Their Domestic Education - Admirable—Their Mistake as to the Facts of Marriage at the - South—Their Southern Sisters—What is Marriage?—Not Simply a - Civil Contract—A Natural Relation—The Love of Negroes Impulsive - and Capricious 233 - - - CHAPTER XX. - - CLIMATIC AND INDUSTRIAL ADAPTATION. - - How the Earth is Divided—Its Fauna and Flora—All Organized Beings - have their Centres of Existence peculiar to Themselves—No such - thing as the Creation of the same Species in Different Centres - of Life—The more elevated the Organism, the less subject to - External Circumstances—Incapacity of the Negro to Live in - Northern Latitudes—Their Miserable Condition and Rapid - Extinction in Canada—Industrial Adaptation of the Caucasian to - Intemperate Latitudes—Why white Labor is worth more than that of - the Negro at the North—Industrial Adaptation of the Negro to - Tropical and Tropicoid Products—Absurdity of the Ordinance of - 1787—The Acquisition of Southern Territory always saves the - North from so-called Negro Slavery—“Extension of Slavery” vital - to both White and Black—Absolute Necessity of Negro Labor in the - Tropics—Production, and therefore Civilization, otherwise - Impossible 245 - - - CHAPTER XXI. - - NORTH AND SOUTH—THE ORIGIN OF THE AMERICAN IDEA OF GOVERNMENT. - - The Progenitors of our so-called Slaves, though mainly Imported at - the North, ultimately found their way South—Difference between - the Early Colonists of both Sections of the Country—Virginia - Mainly Settled by the Cavaliers—The Southern Leaders the - Originators and Upholders of our Present System of - Government—The Presence of the Negro, in his Natural Condition, - conducive to the Equality of White Men—The Harmony of Southern - Society—The Interests of “Slaveholder” and “Non-Slaveholder,” - and of Master and “Slave” are Indivisible—The Presence of the - Negro in his Normal Condition the Happiest Event in Human - Affairs, etc. 270 - - - CHAPTER XXII. - - THE ALLIANCE OF NORTHERN AND SOUTHERN PRODUCERS. - - The Antagonism of Ideas after the Constitution was formed—The Two - Opposing Leaders, Hamilton and Jefferson, in Washington’s - Cabinet—Hamilton’s Financial Policy Wrong—The British System—The - Alien and Sedition Laws—British “Liberty”—Conflict of Labor and - Capital—The Producing Classes at the North without Leaders—The - Wealth and Power in the hands of the Federalists—At the South - the Slaveholders were Producers—Mr. Jefferson’s Declaration that - they were the Allies of the Northern Laborers True—The Kentucky - and Virginia Resolutions of 1798 the True Exposition of our - Federal System—Civil Revolution of 1800 293 - - - CHAPTER XXIII. - - THE FUTURE OF THE NEGRO. - - The Number of Negroes on this Continent—The “Free” - Negro—Impossibility of his Living out the Life of the White - Man—The “Free” Negroes of Virginia and Maryland—The Drawback of - the “Free” Negro Population—Its Dangerous Elements—Its Immoral - Character—Its Tax on the Laboring Classes—Its Ultimate - Extinction—Slavery in Brazil and Cuba—The White Man Degraded - there—Social Danger—Tropical Civilization—Intellect of the White - Man, and the Labor of the Negro Essential to it—The Condition of - Jamaica—White Blood being Extinguished—The Tendency of the - British System to Force Negroes to a Forbidden Level with White - Men—Negro Officials—Knighting a Negro—The Effect of Legal and - Social Equality—The Extinction of the White Race in the West - Indies only a Question of Time—The Negro Returning to - Savagism—Hayti—Terrible Results of the British Anti-Slavery - Policy—An African Heathenism in America 309 - - - CHAPTER XXIV. - - CONCLUSION. - - Review of the Subject—Juxtaposition with the Subordinate Race has - Originated New Ideas in the Master Race, and Rendered Republican - Liberty Practicable—Beneficent Union of Capital and Labor in the - South—A Southern Majority and Northern Minority have Acquired - all the Territory, Fought all the Battles, and Conducted the - Nation in every Step of its Growth, since its Foundation to the - Present Time—The Acquisition of the Gulf States has Secured - Equal Rights to the Masses at the North—Final Acquisition of - Cuba, Central America, etc., Essential to the National - Development—Extension of so-called Slavery a Vital Law of - National Existence, and Absolutely Essential to American - Civilization 336 - - - - - CHAPTER I. - CAUSES OF POPULAR DELUSION. - - -“American slavery,” though having no existence in fact, is a phrase -which, for the last forty years, has been oftener heard than _American -democracy_; yet the latter is one of the great powers of the earth, and -destined, in the course of time, to revolutionize the world. But in this -prominence of an _abstraction_, and indifference, or apparent -indifference, to the grandest _fact_ of modern times, is witnessed the -wide-spread and almost despotic influence of the European over the -American mind. What is here termed “American slavery,” is the _status_ -of the negro in American society—the social relation of the negro to the -white man—which, being in accord with the natural relations of the -races, springs spontaneously from the necessities of human society. The -white citizen is superior, the negro inferior; and, therefore, whenever -or wherever they happen to be in juxtaposition, the human law should -accord, as it does accord in the South, with these relations thus -inherent in their organizations, and thus fixed forever by the hand of -God. And were America isolated from Europe—did that sea of fire, which -Mr. Jefferson once wished for, really divide the Old World and the New, -and thus separate us from the mental obliquities and moral perversities -of the former—then any other relation than that now common to the South, -would be an impossible conception to the American mind. - -The words “slave” and “slavery” were scarcely heard a hundred years ago, -as indeed they will be unheard a hundred years hence; and prior to the -Revolution of 1776, the people of America were quite unconscious of that -mighty “evil,” now so oppressive to many otherwise sensible minds, -though this imaginary slavery then spread over the whole continent. All -new communities are distinguished by a certain advance in civilization -over the elder ones, however rude the former may appear in some -respects, or whatever may be the over-refinement, or seeming refinement, -of the latter. Truth lives forever—“the eternal years of God are hers;” -and all real knowledge, all true progress made by the race, is treasured -up, and carried with it in all its wanderings, whether from the Nile to -the Tiber, or from the Thames to the Hudson; while the errors, the -foolish traditions and vicious habits, mental and moral, that gather -about it, and weaken, and sometimes so overlie and conceal the truth as -to render it useless, are left behind. We see this even in our own -energetic and progressive society. The younger States are the most -enlightened States; and the West, whatever may be its wants, or supposed -wants among a certain class, is really more civilized than the East. -That community which is the most prosperous—where there is the greatest -amount of happiness—where there is relatively the greatest number of -independent citizens—is per se and of necessity the most civilized; for -the end of existence, the object of the All-wise and beneficent -Creator—happiness for His creatures—is here most fully accomplished. - -And when we contemplate the history of this continent, and compare the -character of the early colonists, their history, and their influence -over the present condition of things, it will be found that they -remained stationary in exact proportion as they clung to the ideas and -habitudes of the Old World; or advanced towards a better and higher -condition just as they cast off these influences, and lived in natural -accord with the circumstances that surrounded them. The Spanish -conquerors were often the pets and favorites of the court, and always -the faithful sons of the Church, and brought with them the pomps and -vanities of the former, and the rigid ecclesiastical observances of the -latter. When Cortez and Pizzaro took possession of a province, they -pompously paraded the titles and dignities of the emperor before the -wondering savages, and added vast multitudes of “Christian converts” to -“Holy Church” with a zeal and fervor that the Beechers and Cheevers of -our times might envy, but surely could not equal. The English colonists, -on the contrary, were almost all disaffected, or at all events, were -charged with disaffection to the mother country. This, it is true, was -masked under religious beliefs and scruples of conscience, but was none -the less hostile to the political order under which they had been -persecuted and suffered so long. As soon, therefore, as they found -themselves in a New World, and relieved from the tyranny of the Old, -they abandoned, to a great extent, the forms, as they already had -abandoned many of the ideas, of the latter. They recognized the nominal -sovereignty of the mother country, or rather of the Crown; but from the -landing at Jamestown, as well as at Plymouth, all the British colonists -really governed themselves, made their own laws, provided for their own -safety, and, except the governor, and occasionally some subordinate -officials, elected their own rulers. The result was a corresponding -prosperity; for not only did the discipline of self-reliance strengthen -the character, and call out a higher phase of citizenship among the -English colonists, but in casting off the habitudes of the old -societies, and adopting those that were suited to the circumstances -surrounding them, they soon exhibited a striking contrast to those of -Spain and of other European powers, who clung to the ideas and habits of -Europe. - -But this drawback on American progress—this clinging to the habitudes of -the Old World, which kept the Spanish and French colonies in abject -submission to the mother country, and which England, at a later period, -sought to force on her colonies—was not the sole embarrassment in the -progress of the colonists. They were confronted by wild and ferocious -savages, who disputed every step of the white European; and though, -previous to the independence of the colonies, the mother country united -with the latter against the former, from the breaking out of hostilities -in 1776 to the close of the War of 1812 the interests of monarchy and -savagism may be said to have been inseparable, and to have formed a -common barrier against the march of republicanism. Indeed, it is a -truth, attested by the whole history of the past, and equally so by the -circumstances of the present, that the subordinate races of this -continent—the Indian, Negro, Mongrel, etc.—constitute the material, the -very stock in trade, of European monarchists, to embarrass the progress -of American institutions; and in every instance where we have been -engaged in Indian wars, that portion of our people who, in their -ignorance and blindness, have condemned the course of their own -government, have been the unconscious instruments of the enemies of -their country, and in their sickly sentimentality and folly, they have -sought to obstruct the progress of American civilization. Monarchy -consists in artificial distinctions of kings, nobles, peasants, etc., or -it may be defined as the rule of classes of the same race, and, from the -inherent necessities of its organization, it is forced to make war on -the natural distinction of races. Prior to the breaking out of the -American Revolution, there was no necessity for calling in the aid of -the Negro or the Indian to crush out the liberty of the white man. The -colonists, as has been observed, were practical republicans, and -substantially governed themselves; but they had not questioned the -European system or theory of monarchism. When they did this, however, in -that grand Declaration of Mr. Jefferson, that all men (meaning, of -course, his own race) were created free and equal, the British -monarchists instinctively and, indeed necessarily, resorted to the means -at hand—to the subordinate races of America—to demoralize and break down -this immortal truth. An English judge, anticipating the coming rebellion -of the Americans, had already ruled that “slavery,” or social -subordination of the negro to the white man, was a result of municipal -law—a creature of the _lex loci_; and though this was in language that -led vast numbers of people into error, its technical as well as absolute -falsehood is apparent, when we remember that no such “law” has ever -existed, either now or at any other time, in American history, from the -Canadian Lakes to Cape Horn. But it served as a foundation and -stand-point for that wide-spread imposture and world-wide delusion which -has since so overshadowed the land, and, with the best intentions on -their part, so deluded Americans themselves into a blind warfare against -the progress, prosperity, and indeed the civilization, of their country -and continent. In the seven years’ war waged to crush out the rebellion -of the Colonies, England subsidized the savage Indian tribes wherever it -was possible to do so; and in the subsequent War of 1812, her agents -partially succeeded in combining all the savages on our western border, -under Tecumseh, with the design of shutting us out forever from the -country west of the Mississippi. The result of this monstrous alliance -of European monarchists and American savages to beat back the advancing -civilization of the New World, to hold in check, and, if possible, to -defeat and overthrow republicanism, has ended in the destruction and -almost utter annihilation of the North American Indians. General -Jackson’s campaigns in Florida, as well as those of Harrison in the -West, and, to a certain extent, even the later Seminole War, all had -their origin in the same causes, the open or secret intrigues of British -agents, stimulating the savages to resist the onward march of American -civilization. Nor was it anything like the former contests of the agents -of England and France to enlist the aid of the savages against each -other; for, repulsive and iniquitous as it may be for men of the same -race to employ subordinate races against their own blood, they were -struggling for possession of a continent, and all means, doubtless, -seemed legitimate that should give them victory. But in this case it was -a war against Americanism—against a new order of political -society—against a system based on a principle of utter antagonism to -monarchism, and which if permitted to develop its legitimate results, to -grow into a new and grander order of civilized society than the world -had ever yet witnessed, the rotten and worn-out systems of Europe were -doomed to certain and perhaps early overthrow. It is true, the agents -employed did not know this—indeed, their European masters were ignorant, -perhaps, of the principles involved; but the instinct of -self-preservation, the instinct inherent in hostile systems impelled -them forward, while the ends to be reached, or the consequences of -success, were always too apparent to be mistaken. But their savage -instruments were destroyed in the conflict, in the uses to which they -were applied by their European allies; and whatever may be the future -fate of the Aborigines in Spanish America, the North American Indian is -virtually annihilated. A few wild tribes of the West and South-west, -whose means for preserving existence are every day growing less, still -remain, and some remnants of semi-civilized tribes, which are perishing -even more rapidly than the former, are to be found on our Western -frontier; but the time is not distant, perhaps, when they will be wholly -and absolutely extinct. - -What might have been, it is useless to conjecture; but the notion of a -certain class of sentimentalists among us, that we have done the Indian -great wrong, and that, had we treated him with kindness and justice, he -might have become civilized, and a part of our permanent population, of -course, is absurd; for it is founded on that foolish dogma of a single -race, which Europe has fastened on the American mind, and which supposes -the Indian, as the Negro, etc., to have the same nature as themselves. -Nor is the notion of others, that the Indian is incapable of -civilization, and therefore destined to give way before the advance of -the white man, worthy of any consideration; for this involves the -paradox of being created without a purpose, a supposition not to be -entertained a moment; for the most insignificant beings in the lowest -forms of organic life have their uses, and the human creature, surely, -was not created in vain. The simple truth is, that we need to know what -the Indian is in fact, his true nature and true relations to our own -race, and then, as we have done in the case of the Negro, adapt the -social and governmental machinery to the wants of both races. But this -employment and consequent destruction of the Indians of America by the -monarchists of Europe, though often inflicting great temporary evil on -our border settlements, did not retard our progress in the least, nor -did England, to any appreciable extent, succeed in her objects. The -theory or dogma of a single race, which her writers and publicists had -set up about the time of the Revolution, produced, however, immense -practical results both in Europe and America. The doctrines of the -American Revolution, as was foreseen by British statesmen, soon became -universally accepted in France, and threatened to overturn monarchy all -over the Continent, and indeed in England itself. Dr. Johnson, -Wilberforce, Pitt, and all the great writers and leaders of England, -naturally enough adopted the notion that Indians, Negroes, etc., were -men like themselves, except in color, cultivation, etc.; but they were -impelled, by the necessities of their system and the preservation of -monarchical institutions, to practicalize this theory to the utmost -extent in their power, and thus divert the attention of their own -oppressed white people from _their_ wrongs, by holding up before them -continually the _imaginary_ wrongs of “American slaves.” They said, “It -is true, you laborers of Yorkshire and operatives of Birmingham have a -hard life, a life of constant toil and privation; but you are free-born -Englishmen, and your own masters, and in all England there is not a -single slave; while in America, in that so-called land of freedom, where -there is no king, or noble, or law of primogeniture, and where, in -theory, it is declared that all men are created free and equal, one -sixth of the population are slaves, so abject and miserable that they -are sold in the public markets, like horses and oxen. What, then, are -your oppressions or your wrongs in comparison with those of American -slaves? or what are the evils or the injustice of monarchy when -contrasted with those dark and damning crimes of American democracy, -that thus, in these enlightened times, dooms one sixth of the population -to open and undisguised slavery?” Such was the argument of the British -writers, and it was unanswerable if it had rested on _fact_—if the -foundation were true, then the inference, of course, was unavoidable. If -the so-called American slave was created free and equal with his master, -then all that the British writers charged would have been true enough, -and American slavery, in comparison with British liberty—or what passed -for such in Yorkshire and Birmingham—would have been a wrong, so deep, -damning, and fathomless, that no words in our language would be able to -express its enormity. How was the poor, ignorant, and helpless laborer, -or even his defenders, Fox, Sheridan, and other liberal leaders of the -day, to answer this argument? They did not attempt it. They admitted -that “American slavery” was all that it was charged to be—that it was a -wrong and evil immeasurably greater and more atrocious than any of those -which the people of France had risen against, or that the masses in -England suffered under; but they hoped that the great principle of the -American Revolution was strong enough to overcome this wrong, and in the -process of time, to “abolish slavery,” and that liberty would become -universal among Americans. Indeed, some of those who had been the most -devoted believers in the great American doctrine, both in England and -France, were so painfully impressed by the seeming wrong done the negro, -that they lost their interest, to a great extent, in the real wrongs of -the white man, and devoted all their efforts to the former. Societies -were formed in London and Paris, funds contributed, books published, -tracts distributed, and extensive arrangements entered into, with the -sole purpose of relieving the “American slave” from the fancied wrongs -that were heaped on him; and their societies, these “_Amis des Noirs_,” -patronized by Robespierre and other leaders of the people, which were -formed in almost every town in France and England, popularized the -movement, and so identified the imaginary cause of the negro with that -of the European masses, that to this day they doubtless seem -inseparable. And even in our own times, we have witnessed the sorry -spectacle of English laborers contributing of their wretched pittance to -glorify some abolition hero or heroine of the “Uncle Tom” pattern, under -the deplorable misconception, of course, that these blind tools of the -enemies of liberty were faithful defenders of a common cause, when, in -truth, they were vastly more dangerous to that cause than the open and -avowed friends of despotism. But this very natural mistake of the -friends of freedom in Europe, this ignorance and misconception of the -negro nature and relations to the white man, which led Fox in England, -and Robespierre in France, to confound the cause of the oppressed -multitudes of their own race with the imaginary interests of negrodom, -extended and unfortunate as it was and still is, was surpassed by a -still more insidious and more extended influence. Wilberforce, who, more -than any other man, gave form and direction to the great “anti-slavery” -delusion of modern times, was eminently pious—as piety is accepted by a -large portion of the religious world. He was an Episcopalian in form, -but preeminently a Puritan in practice; and, while doubtless sincere in -his belief, and perfectly correct in his religious habits, he was one of -the most complete bigots, religious, political, and social, the world -ever saw. Belonging to the ruling class, and possessed of a considerable -fortune, he believed that his own _status_ was the stand-point, and -himself the model, for the government of society, and therefore was as -doggedly and bitterly opposed to any change in England, or to any reform -in English society, as he was earnest in his efforts to relieve the -“sufferings of the slave” in America. In a public career of some forty -years, as a member of Parliament, he never failed to record his vote -against any increase of popular freedom, or any change that tended to -ameliorate the condition of the white masses, and just as steadily and -uniformly labored to “elevate” the negro to the _status_ of the English -laborer, or, at all events, to favor that final “abolition of slavery,” -which he himself was not, however, destined to witness in the British -American possessions. But throughout he regarded the question rather as -a religious than a political one, and at an early period, in this -respect, impressed his own character on it. Identified with the Church, -all his notions those of the High Church party—substantially the notions -that Archbishop Laud entertained two centuries before—by birth and -association connected with the landed aristocracy, and yet distinguished -for practical piety, for a zeal and devotion to his religious duties -that the most zealous among the Dissenters and Evangelicals might -imitate but could not surpass, this was just the man to impress a great -movement with his own characteristics, and the “anti-slavery cause” -became the cause of religion as well as of liberty with the religious -world. Nor was it confined to the “American slave;” it embraced the -whole world of heathendom; and a religious crusade sprang up, that -finally became more extended, and, in some respects, more permanent, -than the great political movement inaugurated by Jefferson a few years -before. And if the Father of Lies, Lucifer himself, had plotted a plan -or scheme for concealing a great truth, and embarrassing a great cause, -he could have accomplished nothing more effective than the movement that -Wilberforce inaugurated for the professed benefit of the negro and other -subordinate races of mankind, which, masked under the form of religious -duty, and appealing to the conscience, the love of proselytism, the -enthusiasm, and even the bigotries of the religious world, has, for more -than half a century, held in thrall the conscience as well as the reason -of Christendom. Robespierre, and other patrons of the _Amis des Noirs_, -could only present a common cause, that “universal liberty” which they -declared to be the birthright of _all_ men, and which it were better -that every conceivable calamity should happen rather than this “great -principle” should perish; but when it became the duty of every Christian -man and woman, every follower of Christ and professor of religion, to -work and pray for “the deliverance of the slave,” then a power was -aroused that nothing could resist, for it became an immediate and sacred -duty to labor in this cause. Missionary societies were organized, money -contributed by millions both in Europe and America, enthusiastic men and -women offered their services, even children were taught to give their -pocket-money for a cause so holy as that of redeeming the “slave,” while -all this time innumerable multitudes of their own race, their own blood, -those whom God had created their equals, and endowed with like -capacities, instincts, and wants, and therefore designed for the same -happiness as themselves, were left to grovel in midnight darkness and -abject misery. - -It is not intended to sneer at or to indulge in unkind criticism on -missionary efforts. On the contrary, it is frankly admitted that they -sprang from the sincerest conviction, and were generally pursued with an -utter disregard of selfish and mercenary considerations; but in not -understanding the diversity of races, these efforts were more likely to -do harm than good. A man’s first duties are to his own household; and no -amount or extent of benefits conferred on strangers, can excuse him for -neglecting the former; and even if the “heathen”—the Negro, Indian, and -Sandwich Islander—had been benefited by the efforts of Wilberforce and -his followers, the neglect of the ignorant, darkened, and miserable -millions of their own race, was a wrong that scarcely has a parallel in -history. But they did not benefit the subordinate races, but, on the -contrary, assuming them _to be beings like themselves_, when they were -widely different beings, they necessarily injured them; and when it is -reflected that they not only neglected the ignorant and degraded -multitudes of their own race, but got up a false issue, in order to -distract the attention and conceal the wrongs of their own people, then -an unequalled crime was committed. - -The government of England, which is simply an embodiment of the class to -which Wilberforce belonged, acted in concert with these religious -efforts; and thus we see the leaders of the popular cause in the Old -World, Fox and Robespierre, the Church and Aristocracy, all acting -together in a common cause, and laboring, in fact, to retard the -progress and the liberation of millions upon millions of their own race, -under the pretence, and doubtless with many, in the belief, that they -were laboring for the benefit of the negro and other subordinate races. -The government expended about a thousand millions to crush out American -liberty in 1776; but it is quite likely that an almost equal sum, -expended for the professed benefit of the negro, has accomplished vastly -more than all other things together to protract the liberation of her -own masses. It has been estimated that six hundred millions have been -expended nominally to put down the slave trade, but in reality to -pervert the natural relations of races, and force the subordinate negro -to the _status_ of the British laborer. The interest on this enormous -sum is annually drawn from the sweat and toil of the English masses; and -every hut and cottage in the British Islands is forced to surrender a -portion of its daily food, or of the daily earnings of its owner, to pay -the interest on money squandered on the negro in America! The amount -thus paid, properly expended, would be amply sufficient to give a good -English education to the entire laboring class; but that would be an -overwhelming calamity to the governing class, who could not retain their -power for a single day after the masses were thus enlightened. - -A few years since, famine and pestilence swept over Ireland, carrying -off some three millions of the Irish people, all of whom might have been -saved if the annual amount wasted on negroes in America had been applied -to this beneficent and legitimate purpose. Indeed, it is quite possible -that if the money wrung from the sweat and toil of Irishmen alone, for -the pretended benefit of the negro, had been appropriated to the relief -of the suffering multitudes of that unhappy people, few would really -have perished. The mortgage on the bodies and souls of future -generations of British laborers, for the avowed purpose of “doing good” -to the negro, enormous as the amount may be—and it has been estimated as -high as one thousand million dollars—is only a portion of the vast waste -and wholesale destruction of property involved in the British Free Negro -policy, or so-called schemes of philanthropy. Farms and plantations in -Jamaica and other islands, valued at fifty thousand pounds prior to the -“emancipation,” were afterward sold with difficulty at ten and even five -thousand pounds; and indeed extensive districts were abandoned by their -unfortunate owners. An infamous system of fraud and inhumanity, -practiced of late years on the ignorant and simple Chinese and other -Asiatics, has enabled some planters to recover and restore their wasted -and plundered estates; and the vile hypocrites who filled the world with -their doleful lamentations over the sorrows of Africa, not only wink at -this infinitely greater wrong practiced on Asiatics, but resort to the -_effects_ attending it, as a proof that emancipation has not ruined -these beautiful islands! Could audacity and hypocrisy surpass, or did -they ever surpass, this shameless fraud? But this new and vastly more -atrocious system of “man-stealing,” is transitional and temporary. The -Mongol or Asiatic is rapidly worked up and destroyed in the West Indies; -and, as no females are introduced, they can never become an essential or -permanent element of the population. - -The negro, forced from his normal condition, and into unnatural relation -to the white man, must relapse into his African habits, just as fast as -the white element disappears; and as the latter is relatively feeble, -the time must soon come, unless we take possession and restore the -natural order, when civilization itself will utterly perish, and the -great heart of the continent be surrendered to African savagism! The -eternal and immovable laws fixed forever in the heart and organism of -things, can not be changed or modified by human folly, fraud, or power; -and therefore the climate, the soil, the products, and the _means_ that -the Almighty has ordained shall be used to make them tributary to human -welfare, have their fixed and everlasting relations since time began. -The brain of the white man and the muscles of the negro, the mind of the -superior and the body of the inferior race, in natural relation to each -other, are the vital principles of tropical civilization, without which -it is as impossible that civilization should exist in the great centre -of the continent, as that vegetation should spring from granite, or -animals exist without atmospheric air; and, therefore, thrusting the -negro from his natural sphere into unnatural relations with the white -man, necessarily destroys the latter, and drives the other into his -inherent and original Africanism. - -The delusion, the folly, or the fraud of Wilberforce and his associates, -in presenting a false issue to their own wronged and oppressed millions, -and thus diverting their attention from their own oppressions to the -imaginary sufferings of negroes and other subordinate races, is so -transcendent, its magnitude so enormous, that we have no terms in our -language that can express it; but great and indeed awful as may be this -wrong on the white man, it is in some respects really surpassed by the -evils, if not the wrongs, inflicted on the negro. More than one million -of negroes are believed to have perished, through the means resorted to -to suppress the slave trade; and now it is admitted that those attempts -have not prevented the importation of one single negro! The world needed -the products of the tropics; the labor of a certain number of negroes -was needed to furnish these products; and therefore, when fifty thousand -were required in Cuba, eighty thousand were shipped on the African -coast, thus leaving a margin of thirty thousand to be destroyed by -interference with the laws of demand and supply. Who can contemplate -these frightful results without awe, and sorrow, and pity, not alone for -the victims, but for the authors of such wide-spread and boundless -calamity. The crusades of the middle ages are now recognized as utterly -baseless—simple human delusions, in which millions of lives were -sacrificed, not to an idea, but to a false assumption—an assumption that -the Holy Sepulchre could be recovered at Jerusalem. That crusade of -“humanity,” in behalf of the subordinate races, set up by Wilberforce -and his associates in modern times, is also a simple delusion, based on -a false assumption, the assumption that negroes are _black_-white men, -or men like ourselves, and though not so fatal to human life as the -former, its effects or influences on human welfare are vastly and -immeasurably more deplorable. - -Such is the great “anti-slavery” delusion of our times. It is wholly -European and monarchical in its origin; and leaving out of view all -other considerations, its mere existence among us, or that any -considerable number of Americans could be so deluded and mentally so -degraded, as to embrace it, will astonish posterity to the latest -generations. We are in contact with the negro—we see he is a negro—a -different being from ourselves. We will not—even the most deluded -Abolitionist will not, in his own case or family, act on the assumption -that he is a being like himself, indeed, would rather see his child -carried to the grave than intermarried with a negro, however rich, -cultivated, and pious; and rather than thus live out his own professed -belief, he would prefer the death of his whole household. The European, -on the contrary, naturally enough supposes the negro to differ only in -color; and the monarchist—the enemy of Democracy—the man opposed to the -great principle of equality underlying our system—just as naturally -demands that we shall be consistent and apply it to negroes. But instead -of enlightening this European ignorance, and indignantly rejecting this -monarchical impudence, which proposes that we shall degrade our blood -and destroy our institutions, by including a subordinate race in our -political system, we have foolishly, wickedly, and abjectly assented to -the European assumption, and millions of Americans have based their -reasonings, and to a certain extent their actions, on this palpable, -fundamental, and monstrous falsehood. Those portions of the country most -directly under the mental dictation of the Old World, are those, of -course, most given up to the delusion, but nearly the whole northern -mind has adopted it as a mental habit. The time, however, has come when -it must be exploded, and the _reason_ of the people restored, or it will -drag after it consequences and calamities that one shudders to -contemplate. Eighty years ago it was an abstraction, universally -assented to, and just as universally rejected in practice; for all the -States save one then recognized the legal subordination of the negro as -a social necessity, whatever the speculative notions were on this -subject. They generally believed that, in some indefinite or mysterious -manner, it would—or rather that the negro would—become extinct; and as -the industrial powers of this element of the general population was not -specifically adapted to our then territory, all perhaps were willing to -hope that it should some day disappear. But the vast acquisition of -Southern territory, the discovery and opening up of new channels of -industry, and the extensive cultivation of those great staples so -essential to human welfare, which are only to be attained on this -continent by the labor of the negro when directed by the white man; and, -moreover, the rapid increase of this population, and the certainty that -it must remain forever an element of our population, demand that this -mighty delusion shall be exposed, as it is in fact the vilest and most -infamous fraud on the freedom, dignity, and welfare of the white -millions ever witnessed since the world began. - - - - - CHAPTER II. - GENERAL LAWS OF ORGANIZATION. - - -The organic world is separated into two great divisions, animal and -vegetable, or into animate and inanimate beings. In regard to the -vegetable kingdom, as it is termed, it is not necessary to say a word; -those desirous of obtaining a thorough knowledge of animal life, -however, had better begin their studies with the more elementary and -simple forms of vegetable being. Many persons suppose that the whole -animate existence is linked together by connecting or continuous -gradations. In a certain sense this may be said to be so; nevertheless, -absolutely considered, each family or form of being is a complete and -independent creation. There are resemblances and approximations as well -as gradations, yet each is perfect in itself, and makes up an entire -world of its own. The Almighty Creator, in His infinite wisdom, has -provided against chance, or accident, or human caprice, and placed each -and every one of His works in a position of such absolute independence, -that one of them, or more, perhaps, might utterly perish, and yet the -beauty and harmony of nature would remain unimpaired. It is certain that -some species of animals belonging to the existing order have utterly -disappeared, and it is quite probable that some species of men have -perished; but the grand economy of nature is unaffected by it. It is -thought that the aborigines of this continent will, in time, utterly -perish, and yet no one supposes that that event will disturb the -operations of nature or deface the fair form of creation. This shows -that there is no continuous or connecting link even among species of the -same family or form of being. If there were such—if all the forms of -life were continuous and connecting gradations—then it is evident that -the destruction of one of these connecting links would cast the whole -economy of being into utter confusion. In a watch, or any other -elaborate machinery of human contrivance, a single wheel, or cog, or -link, however minute, torn from its place, involves the disruption, if -not absolute destruction, of the whole machine. And so it is in the -economy of individual life, for, though one organ may be disabled, -another, to a certain extent, and for a given time, supplies its place; -yet the vital forces are enfeebled from the instant of such accident, -and life, if not interrupted, is always impaired. But a species, a -genus, a class, perhaps, a great number of these, might disappear, -utterly vanish from existence, and those remaining would preserve the -integrity and completeness the Creator had endowed them with at the -beginning. While each and every form of life is, therefore, perfect in -itself and independent of all others, there are resemblances and -approximations that must be regarded as of vital importance. - -Naturalists have divided or separated the organic world into classes, -orders, genera, species and varieties. Classes are those like the -mammalia—that is, all animals where the female nourishes its offspring -by mammary glands. Orders are those like the quadrumana—all those having -four hands. A genus, or a family proper, is composed of species; and a -species includes varieties, or possible varieties, of the same being -under different circumstances. But these classifications are, to a -considerable extent, arbitrary; and though they serve the purpose of -facilitating our studies, they may also lead us astray, if too closely -followed. Genera, or families proper, in many cases at least, are, -however, susceptible of very exact definitions. So, too, are species. -For example:—The simiadæ, or monkey family, are so entirely distinct -that they will not be or need not be confounded with anything else. Some -ignorant or superficial persons, with the false notion of continuous and -connecting gradations, have supposed the negro something midway between -men and animals. But there is no such monstrosity in nature, for, as -already observed, each form of being is a complete and independent -creation in itself. A genus is composed of a given number of species, -all different from each other, and, it need not be repeated, independent -of each other. These genera are believed to be incapable of interunion -with other genera, though this has been questioned in some cases. -Species are capable of a limited interunion, though it may be doubted if -such interunion ever occurs in a wild or savage state. And as each -species is different in form and character from others, so the limited -capacity for interunion varies, or in other words, hybrids—the product -of different species—vary in their virility or power of reproduction. -The given number of species of which a genus is composed, ascends or -descends in the scale of being, that is, there is a head and base to the -generic column. The one next above the most inferior has all the -qualities of the latter, but these qualities have a fuller development, -that is, the organization is more elaborate and the corresponding -faculties are of a higher order. And indeed this is not confined to mere -species or genera even, but is true of widely separated beings. Thus, -the exalted and elegant Caucasian mother—the habitue of the Fifth avenue -or St. Germain—nourishes her offspring by the same process common to the -meanest of the mammalia. So, too, in the process of gestation, the -function of mastication, deglutition, digestion, the sense of taste, of -sight, etc.—the function is absolutely the same, but what a world of -difference in the mode of its manifestation, that distinguishes the -human being from the animal! - -Investigations made by some French physiologists would seem to show that -the mysterious problem of animal life might be simplified, and clearly -grasped by the human intellect, by simply tracing this great fact to its -elementary sources. It is said that the embryo (Caucasian) fœtus passes -through all the forms of an innumerable number of lower gradations -before it reaches its own specific development. And be this as it may, -enough is seemingly established to demonstrate its truth in respect to a -genus or family, and especially is it demonstrated in the human -creation. At a certain stage of fœtal development there is the cranial -manifestation of the Negro, then the aboriginal American, the Malay, the -Mongolian, and finally the broad expansion and oval perfection of the -most perfect of all, the superior Caucasian. Nor can these -demonstrations be mistaken, for it is not a mere question of size but of -form. The negro brain is small and longitudinal—thus approximating to -the simiadæ and other animals. The aboriginal is larger and -quadrangular, almost square in its general outline. The Mongolian -pyramidal, and still larger than either of the others. Finally, at the -period of complete gestation, there is the full and complete oval -development, alone peculiar to the Caucasian. The force of these -distinctions may be easily grasped by the non-scientific reader by -bearing in mind that a female of either of these races or species could -no more give birth to a child with the cranial development of a race -different from her own, than she could to that of an inferior animal. -The distinctions of nature, or the boundaries which separate even -species from each other, are absolutely impassable; each has the hand of -the Eternal impressed upon it forever, which neither accident nor time -can modify in the slightest particular. They have, it is true, a limited -capacity for interunion, and we sometimes witness the disgusting -spectacle of a white woman with a so-called negro husband. But while the -offspring of this unnatural connection is limited in number, they -partake of the nature of both the parents, and thus the birth becomes -possible, though at the expense of great physical suffering to the -mother and perhaps in every case shortening her existence. In another -place this subject will be more especially discussed; it is only -referred to in this connection to show the perfect order and harmony in -the economy of animal life. The primal steps—the process of -reproduction—the starting-point of creation—being in complete harmony -with the laws governing the being, man or animal, after it has reached -its mature development. - -The same eternal separation of all the forms of being and the same -eternal approximations, however varied the manifestations may be at -different periods, remain unaltered and unalterable. Linnæus ventured to -place “man” in the category or class mammalia, while at the same time he -separated the mammalia from birds and other forms of being—thus assuming -that the human creation had a closer union with pigs and dogs, than the -latter have with birds, etc. At this every Christian and believer in a -future state of being must revolt, for though there are certain -approximations that cannot be disregarded, nevertheless it is absolutely -certain that the human creation is separated by an interval wider than -that separating any of the forms of mere animal life, and therefore his -classification must be wrong. - -It is not intended to make this a scientific work, but on the contrary, -to popularize for the general reading of the people, some few elementary -truths of zoology and physiology in order that they can better -comprehend the subject really to be discussed, viz.:—the specific -differences and specific relations of the white and black races. But the -author feels himself conscientiously impelled to dissent from the -classifications of Linnæus, and those modern naturalists who follow him, -not only as being untrue in point of fact, but pregnant with mighty -mischief. Linnæus placed “man” in the category mammalia, but made him an -order, a genus and species by himself. This is false as a matter of -fact, for in the entire world of animal existence there is no such fact -as a single species. All the forms of life are made up of groups or -families, properly genera, and each of these is composed of a certain -number of species. These species, as already observed, differ from each -other. They begin with the lowest, or simplest, or grossest formation, -and rise, one above the other, in the scale of being, until the group is -completed; so that they are all, not only specifically different from -each other, but absolutely unlike each other in every thing, in the -minutest particle of elementary matter as well as in those things -palpable to the sense. Generally considered, they resemble each other, -but specifically considered, they are absolutely distinct, and, it need -not be repeated, the distinctions in each case or each individual -species are also specific. - -That Linnæus and other European naturalists, and especially the -ethnologists, should make such a mistake, and suppose that the human -creation is composed of a single species, is perhaps natural enough, for -they saw but one—the two hundred millions of Europe, except a few -thousand Laplanders, being all Caucasians. But then it is strange how -those so ready to class men with animals should so widely depart from -the spirit and order of their own classification. They must have known -that in the whole world of animate existence there was no such fact as a -single species, and therefore when assuming only a single human species, -that they directly contradicted or ignored the most constant, universal -and uniform fact in organic life, a fact underlying and forming the very -basis of all with which they were dealing. This mistake, or -misconception, or ignorance of European ethnologists, however, is of no -particular importance. They saw no other and therefore could know of no -other species of men except their own, and though its effect on -ourselves has been mischievous, the cause of their misconception is so -palpable to men’s common sense that it only needs to be pointed out to -be utterly rejected. It is about as respectable as the assumptions of -the northern Abolitionists, who, though not even venturing out of -Massachusetts, affect to know, and doubtless really believe that they do -know, more about the internal condition of South Carolina or Virginia -than the people of those States themselves. But facts are stubborn -things, and, as the Spanish proverb says, “seeing is believing.” It is -impossible that the northern Abolitionist who never ventured out of New -England can comprehend a condition of society that he has never seen. -So, too, the authority of European writers, necessarily ignorant of the -subject, will be rejected by those whose very senses assure them that -negroes are specifically different from white men. And that mental -dominion which, beginning with the early planting of European colonies -on this continent, has continued long after political independence has -been secured, only needs to be cast off altogether, to convince every -one of the utter absurdity of European teachings on the subject. - -But there is an objection to the Linnæan classification infinitely more -important than this misconception in regard to species. He places his -one human species (Caucasian) in the class mammalia, and therefore -assumes that the human creation has a closer connection with a class of -animals, than these animals themselves have with some other forms of -animal life. For example: men (and white men, too) approximate more -closely to dogs and cats than the latter do to owls and eagles! It does -not help the matter to say that this is only in their animal structures, -for there is an invariable and imperishable unity between the material -organization and the external manifestations or faculties, which is -fixed forever, and the conclusion or inference from the Linnæan -assumption is unavoidable—if men approximate more closely to a class of -animals than these animals do to some other class, then it is absurd to -suppose the purposes assigned them by the Almighty are so widely -different as our reason and instinct alike impel us to believe. To hope -for or to believe in immortality, or in a destiny so transcendent, while -beings that closely resembled us perished with this life, in common with -those still farther separated from themselves, was such a contradiction -to reason, that men involuntarily shrunk from it, and the result has -been to repel vast numbers of people from the study and investigation of -this most essential element of all knowledge. The Materialists promptly -accepted it, and wielded it with tremendous effect in advancing their -gloomy and forbidding philosophy, while those impelled by that innate -and indescribable consciousness of the soul itself, which, in its -Godlike knowledge, rises high beyond the realms of reason and mere human -will, and assures them of a life immortal and everlasting, shrunk from -all study or investigation of the laws of physical life, as if it -involved consequences fatal to that higher life of the soul. The former -said, and said truly, if men have a closer union with the quadrumana -than the latter have with birds, etc., then it is all nonsense to -suppose that they have an eternity of life, while those separated by a -still wider interval are limited to the present. And the only reply to -their reasoning has been the refusal to investigate the subject or to -study the laws of God, and to admit, inferentially at least, that there -was a contradiction between the word and the works of the Almighty. - -Nothing is more common than to find men of great intelligence on almost -every subject except this, the most vital, indeed the foundation and -starting-point of all real knowledge. Especially are clergymen ignorant, -and those who assume to be the interpreters of the laws of God are not -unfrequently the most ignorant of the most palpable and fundamental of -these laws. This should not be so, and in all reasonable probability -would not be so had it not been for the untruthful and unfortunate -classification of Linnæus. Instead of meeting the Materialists on their -own ground, and showing them that however approximating to certain forms -of animal life, the human creation was yet separated by an absolutely -boundless as well as impassable interval—for the distinctions between -them are utterly unlike those separating mere animal beings—they tacitly -admitted the truth of their assumptions, and met it by a blind and -foolish refusal to investigate the matter, indeed have generally cast -their influence on the side of ignorance, and advised against the study -of nature and the noblest works of God. - -But there can be no contradiction; God cannot lie; and whatever seeming -conflict there may be at times between His word and His works, a further -search is alone needed to show their perfect uniformity. It is true that -the physical resemblances between men and beings of the class mammalia -seem closer than those of the latter and some other forms of life, but -while there is also an eternal correspondence between structure and -functions, it is rational and philosophical to suppose that the -difference in the qualities or external manifestations is the safest -standard of comparison. Or in other words, whatever may be the seeming -physical resemblances, the differences in the faculties show that the -former are not reliable. For example: in contemplating the intelligence -of certain quadrupeds and birds, can any one suppose or believe for a -moment that the difference between them in this respect equals or even -approaches to that separating both from human beings? And in the present -state of our knowledge, our ignorance of the elementary arrangement of -organic life, it is surely safer and more philosophical to be governed -by our reason rather than our senses—to accept the differences which -separate human intelligence from the animal world as boundless and -immeasurable when compared with the apparent physical approximations -which seem to unite us with a class of the latter. - -In conclusion, it is scarcely necessary to repeat that there is a fixed, -uniform, and universal correspondence between structure and function, or -between organism and the purpose it is designed to fulfil. We do not -know nor need to know the cause of this or the nature of this unity. We -only know, and are only permitted to know, that it exists, and are not -bound to accept the dogma of the Materialists, that function is the -result of organism; nor that of their opponents, who still more falsely -imagine results without causes, or that there can be functions without, -organism. Truth, in this instance, lies between extremes:—functions or -faculties cannot exist without a given structure or organism, but they -are not a result of that organism. They exist together inseparably, -universally, eternally dependent on each other, but not a result of -either. To see there must be eyes; to hear, ears; to walk, the organism -of locomotion; to manifest a certain extent of intelligence there must -be a corresponding mental organism, but there is no such thing proper as -cause and effect, nothing but fact—the fact of mutual existence. - - - - - CHAPTER III. - THE HUMAN CREATION. - - -The human creation, like all other families or forms of being, is -composed of a genus, which includes some half dozen or more species. It -has been the fashion to call these permanent varieties, and almost every -writer on ethnology has made his own classification, or rather has -created what number he pleased of these “imaginary varieties.” Agassiz, -unquestionably the greatest of American naturalists, but unfortunately -not much of a physiologist, and therefore unprepared to deal with the -higher truths of ethnology, supposes several species of white men, and, -in regard to the subordinate races, would doubtless multiply them _ad -infinitum_. But at this time, or in the existing state of our knowledge, -the number actually known to exist cannot be assumed beyond that already -named. They are thus:—1st. The Caucasian. 2d. The Mongolian. 3d. The -Malay or Oceanic. 4th. The Aboriginal American. 5th. The Esquimaux; and -6th. The Negro or typical African. - -The Caucasian can be confounded with no other, for though in some -localities, climate and perhaps other causes darken the skin, sometimes -with a deep olive tint, and extending, as with the Bedouins and the Jews -of the Malabar coast, to almost black, the flowing beard (more constant -than color), projecting forehead, oval features, erect posture and -lordly presence, stamp him the master man wherever found. - -The Mongolian, though less distinctive, is, however, sufficiently so, -for his yellow skin, squat figure, beardless face, pyramidal head, and -almond eyes, can scarcely be confounded with any other form of man. The -Malay is less known, and therefore more difficult to describe. They are -darker than the Mongol, though in some islands of a bright copper color, -and indeed, vary from light olive to dark brown, and as in the case of -the Australians, to deep black, but with no other approximation to the -Negro. - -The vast populations known under the term Papuan, and mainly Malay, are -doubtless extensively mixed with the Negro, for however remote the time, -or whatever the form or mode, real negro populations have resided in -tropical Asia, and left behind them these remains of their former -existence. In some islands, like New Zealand, etc., the ruling dynasties -or principal families have a considerable infusion of Caucasian blood, -which is shown in their tall, erect form, more or less beard, fair -complexion, and manly presence, and intellectually in their prompt and -often intelligent acceptance of Christianity. - -The Indian, American, or Aboriginal, needs no description; suffice it to -say that, from the mouth of the Columbia River to Cape Horn, they are -the same species. It is quite possible, indeed probable, that some -species, formerly existing on this continent, have disappeared—utterly -perished. The investigations of Dr. Tschudi warrant this belief, though -his nice discriminations in regard to some of the bones of the head are -of little or no importance, as all this might be, and doubtless was, the -result of artificial causes. But crania discovered in Southern Mexico -and Yucatan, as well as in Peru and Brazil, are sufficient evidence to -warrant the belief that a still inferior race did once really inhabit -this continent, but whether aboriginal or brought here by some superior -race, may never be known. The remains of ancient structures in Yucatan, -in Peru, in Mexico, in Brazil, all over the southern portion of the -continent, show simply the traces of Caucasian intrusion. It has been -generally supposed that Columbus and his companions were the first white -men that ever visited this continent, but it may have been discovered, -and to a certain extent, occupied, at least certain localities occupied, -before even Europe itself, or before the period of authentic history. -Any one visiting Mexico, Puebla, or other cities of Spanish America, is -amazed and bewildered with the contrast between the vast and magnificent -structures that meet his eye, and the existing population. He -involuntarily asks himself, “Can these people be the authors of all this -art, this beauty, strength and magnificence? Can these miserable, -barefooted, blanketed, idle and stolid-looking creatures have built -these palaces, these churches, these bridges, these mighty structures, -which seem to have been built for eternity itself, so strong and secure -are their foundations?” Some years hence this contrast would be still -more palpable, and left to themselves, a time would come when it would -be obvious that the existing population had nothing to do with these -structures, for the mixed blood would have disappeared, and there would -be only the simple, unadulterated “native American,” as discovered by -the Spaniards three centuries ago. And we have only to apply this to the -antiquities of America to understand its history, at all events, to -understand the meaning of those half-buried monuments so frequently -found on its surface. Adventurers, often, doubtless, shipwrecked -mariners, were cast upon the coasts of America. Possibly in some cases -before Rome was founded, or Babylon itself was the mighty capital of a -still more mighty empire, these enterprising or unfortunate men found -themselves undisputed sovereigns of the New World. We know that Northmen -found their way here in the eighth century, and doubtless they were -preceded at intervals by numerous other Caucasians. Settling in some -localities they reigned undisputed masters, built cities, organized -governments, framed laws, and laid the foundations of a civilized -society. But intermarrying with the natives, they were swallowed up by -mongrelism, and, in obedience to an immutable law of physical life, -doomed to perish, and at a given period, the white blood extinct, there -remained nothing to denote its former existence, except the half-buried -palaces and ruined monuments yet to be traced over large portions of the -continent. The Toltecs, Aztecs, etc., are simply the remnants of these -extinct Caucasians, just as the present population, if left alone in -Mexico, the latest portion of it, with Caucasian blood, would be the -ruling force, and perhaps retain somewhat or some portion of the Spanish -habitudes. - -The pure native mind is capable of a certain development, but that is -fixed and determinate, and beyond which it can no more progress than it -can alter the color of its skin or the form of its brain. Powhatan’s -empire in Virginia was undoubtedly aboriginal and probably called out -the utmost resources and reached the utmost limit of the Indian mind. -The Indian has, and does manifest to a certain extent, a capacity of -mental action, but this is too feeble and limited to make a permanent -impression on the physical agents that surround him, and therefore he -can have no history, for there are no materials—nothing to record. The -term, therefore, “Indian antiquities,” is a misnomer and the great -congressional enterprise under the editorship of Mr. Schoolcraft an -obvious absurdity. - -The Polar or Esquimaux race has been least known of all, and prior to -the explorations of that true hero and true son of science, the late Dr. -Kane, was scarcely known except in name. It is both Asiatic and -American, but which continent is its birth-place is matter of doubt. The -facilities for passing from one continent to the other were doubtless -much greater at some former period than at present, and not only men but -animals may have done so with ease. Except a few well-known species of -animals and vegetables, which are essential to the well-being of the -Caucasian, and which have accompanied him in all his migrations, each -species has its own centre of existence, beyond or outside of which it -is limited to a determinate existence. The Arctic animals are quite -numerous, and differ widely from all others, but they are absolutely the -same in Asia as in America, and therefore must have passed from one to -the other, and man, however subordinate or inferior to other races -endowed by nature with ample powers of locomotion and migration, could -meet with only trifling obstacles in passing from one continent to the -other. This race, though thus far of little or no importance, is -doubtless superior to the Negro, for the necessities of its existence, -the terrible struggle for very life in those bleak and desolate regions, -infer the possession of powers superior to those of a race whose centre -of life is in the fertile and luxuriant tropics, where nature produces -spontaneously, and where the idle and sensual Negro only needs to gather -these products to exist and multiply his kind. - -Finally, we have the Negro—last and least, the lowest in the scale but -possibly the first in the order of Creation, for there are many reasons -in the nature and structure of things that indicate, if they do not -altogether warrant, the inference that the Negro was first and the -Caucasian latest in the programme or order of Creation. The typical, -woolly-haired Negro may have been created in tropical Asia, and carried -thence to Africa, as in modern times he has been carried to tropical -America. Like other subordinate races, it never migrates, but the -extensive traces of its former existence in Asia show beyond doubt that -that was either its primal home, or that it had been carried there by -the Caucasian long anterior to the historic era. But it is now found in -its pure state or specific form in Africa alone, and even here large -portions of it have undergone extensive adulteration. Our knowledge of -Africa is very limited and consequently very imperfect. African -travelers, explorers, missionaries, etc., ignorant of the ethnology, of -the physiology, of the true nature of the Negro, and moreover, bitten by -modern philanthropy, a disease more loathsome and fatal to the moral -than small-pox or plague to the physical nature, have been bewildered, -and perverted, and rendered unfit for truthful observation or useful -discovery before they set foot on its soil or felt a single flush of its -burning sun. With the monstrous conception that the Negro was a being -like themselves, with the same instincts, wants, etc., and the same -(latent) mental capacities, all they saw, felt, or reasoned upon in -Africa was seen through this false medium, and therefore of little or no -value. Thus Barth and Livingston encountering a mongrel tribe or -community, with, of course, a certain degree or extent of -civilization—the result of Caucasian innervation, or perhaps the remains -of a former pure white population, note it down and spread it before the -world as evidence of Negro capacity, and an indication of the future -progress of the race! Myriads and countless myriads of white men have -lived and died on the soil of Africa; vast populations and entire -nations have emigrated to that continent. At one time there were half a -million of Christians (white) and forty thousand inmates of religious -houses in the valley of the Nile alone, while three hundred Christian -Bishops assembled at Carthage, and it will be a reasonable assumption to -say that since the Christian era, there have been five hundred millions -of whites in Africa. What has become of them? They have not -emigrated—have not been slaughtered in battle, nor destroyed by -pestilence, nor devoured by famine, and yet these countless hosts, these -innumerable millions, these Christian devotees and holy bishops have all -disappeared, as utterly perished as if the earth had opened and -swallowed them up. With the downfall of the Roman empire, civilization -receded from Africa, and the white population were gradually swallowed -up by mongrelism. The Negro, being the predominant element, absorbed, or -rather annihilated, the lesser one, and the result is now seen in -numerous, almost countless, mixed hybrid or mongrel tribes and -populations spread all over that continent. It is certainly possible, -indeed probable, that there are two or three, or more species of men, -closely approximating, it is true, nevertheless specifically different -from the woolly-haired or typical Negro. One of these (the Hottentots or -Bushmen) with the true negro features but of dirty yellow color, it -would seem almost certain must be a separate species; but until some one -better qualified to judge, than those hitherto relied on, has -investigated this subject, it is only safe to assume but a single -species, and that the other and numerous populations of Africa, however -resembling or approximating to the typical Negro, are hybrids and -mongrels, the effete and expiring remains of the mighty populations and -imposing civilizations that once flourished upon its soil. There may be -also other species besides the Mongol in Asia, and beside the Malay in -Oceanica, and it is quite probable that some species have totally -perished. But it is certain that those thus briefly discussed now exist; -that their location, their history, as far as they can be said to have a -history, their physical qualities and mental condition, in short, their -specific characters, are plainly marked and well understood. -Nevertheless, and though all this belongs to the domain of fact, and it -is as absurd to question it as it would be to question the existence of -diverse species in any of the genera or families of the animal creation, -the “world” generally holds to the notion of a single human race. It is -not designed to expressly argue this point, for, to the American mind, -it is so obvious, if not self-evident, that the Human Creation is -composed of diverse species, that argument is misplaced if not -absolutely absurd. The European people rarely see the Negro or other -species of men, and therefore the notion of a single human race or -species (with them) is natural enough, indeed a mental necessity. -Ethnologists—men of vast erudition, of noble intellect and honest and -conscientious intentions—have devoted their powers to this subject, and -volume upon volume has been published to demonstrate the assumption of a -single race. Buffon, Blumenbach, Tiedemann, Prichard, even Cuvier -himself, have given in their adherence to this dogma, or rather it -should be said have set out with the assumption of a single race and -collected a vast amount of material—of fact or presumed fact—to -demonstrate its supposed truth. Nor is it an easy matter to explode -their sophistries or to disprove their assumptions. With great and -admitted claims to scientific acquirement and powers of reasoning, they -combine undoubted honesty of intention and seemingly careful and patient -investigation, and the amount or extent of evidence adduced, the -elaborate and mighty array of fact, of learned and imposing authority -appealed to, and the fatiguing if not unwarrantable argument put -forward, made it, and still make it difficult to reply to them or to -disprove their assumptions. Any question, no matter what its nature, or -however deficient in the elements of truth, still admits of argument, -and falsehood may often lead astray the reason even when the judgment -itself is convinced to the contrary. And these European advocates of the -dogma of a single race have such a boundless field for discussion, can -so bewilder and fatigue the reason as well as pervert the imagination by -their plausible arguments, drawn from the analysis of animal life, that -it is not wonderful they should lead astray the popular mind; nor is it -surprising that those among us claiming to be men of science should bow -to their authority, for though common sense rejects their arguments, -there are few of sufficient mental independence to withstand that -authority, when backed up by such an imposing array of distinguished -names. But the strong common sense that distinguishes our people will -not be, indeed, cannot be, deceived on this subject. The American or the -Southern knows that the Negro is a Negro, and is not a Caucasian, just -as clearly, absolutely and unmistakably as he knows that black is black -and is not white, that a man is a man and is not a woman—that a pigeon -is a pigeon and is not a robin—or a shad a shad and not a salmon. He -sees negro parents have negro offspring; that Indians have Indian -offspring; and that whites have white offspring, “each after its kind,” -with the same regularity, uniformity and perfect certainty that is -witnessed in all other forms of existence. There is not a white man or -woman in the Union who, if told of such a thing as white parents with -negro offspring, or negroes with white offspring, would believe it, even -if sworn to by a million of witnesses. Such a belief or such a -conception would be as monstrous, and indeed impossible, as to suppose -that robins had begotten pigeons or horses asses. And the constant -witnessing of this—this undeviating and perpetual order in the economy -of animal life, demonstrates the specific character of the Negro beyond -doubt or possible mistake. Irishmen, Germans, Frenchmen, etc., come -here, settle down, become citizens, and their offspring born and raised -on American soil differ in no appreciable or perceptible manner from -other Americans. But Negroes may have been brought here three centuries -ago, and their offspring of to-day is exactly as it was then, as -absolutely and specifically unlike the American as when the race first -touched the soil and first breathed the air of the New World. It is not -intended, as already observed, to argue this matter, for it is a -palpable and unavoidable fact that Negroes are a separate species; and -though in succeeding chapters of this work the specific qualities are -examined in detail, these detailed demonstrations are merely designed to -present the physical differences in order to determine the moral -relations, and not by any means to demonstrate a fact always palpable to -the senses. Even those foolish people, disposed to pervert terms or play -upon words—to admit the fact, thus palpable, but ready to confound and -distort the reason by the application or use of false terms, cannot -avoid the inevitable conclusion of distinct species. To conceal or keep -out of sight this truth, some have thus admitted these every day seen -and unmistakable specific differences in dividing races, but a silly as -strange perversity has prompted them to use the term “permanent -varieties” instead of “species,” as if white and black were variations -and not specialties. It is a fact, an existing, unalterable, -demonstrable, and unmistakable fact, that the Negro is specifically -different from ourselves—a fact uniform and invariable, which has -accompanied each generation, and under every condition of circumstances, -of climate, social condition, education, time and accident, from the -landing at Jamestown to the present day. The Naturalist, reasoning alone -on this basis of fact, says, that which has been uniform and undeviating -for three hundred years, in all kinds of climate and under all kinds of -circumstances, in a state of “freedom” or condition of “slavery,” under -the burning Equator and amid the snows of Canada, without change or -symptom of change, must have been thus three thousand years ago. And he -reasons truly, for the excavations of Champolion and others demonstrate -the specific character of this race four thousand years ago, with as -absolute and unmistakable certainty as it is now actually demonstrated -to the external sense of the present generation. And the Naturalist, -reasoning still further on this basis of fact, says, “that which has -existed four thousand years, without the slightest change or -modification, which in all kinds of climate and under every condition of -circumstances preserves its integrity and transmits, in the regular and -normal order, to each succeeding generation the exact and complete type -of itself, must have been thus at the beginning, and when the existing -order was first called into being by the Almighty Creator.” And -contemplating the subject from this stand-point, and reasoning from -analogy, or exactly as we do in respect to other and all other forms of -existence, the conclusion is irresistible and unavoidable that the -several human races or species originally came into being exactly as -they now exist, as we know they have existed through all human -experience, and without a re-creation, must continue to exist so long as -the world itself lasts, or the existing order remains. But a large -portion of the “world” believe that the Bible teaches the descent of all -mankind from a single pair, and consequently that there must have been a -supernatural interposition at some subsequent period, which changed the -human creation into its actual and existing form of being. And if there -has been, at any time a special revelation made to man, and supernatural -interposition in regard to other things, then this alteration or -re-creation of separate species is no more irrational or improbable than -other things pertaining to that revelation, and which are universally -assented to by the religious world. A revelation is necessarily -supernatural—that is, in direct contradiction to the normal order; but -it may be said that the Creator is not the slave of His own laws, and in -His immaculate wisdom and boundless power might see fit to change the -order of the human creation; and certainly the same Almighty power which -took the Hebrews over the Red Sea on dry land, that saved a pair of all -living things in the ark of Noah, or dispersed the builders of Babel, -could, with equal ease, reform, or re-create human life, and in future -ordain that instead of one there should be several species of men. This -is a matter, however, in regard to which the author does not assume to -decide, to question, to venture an opinion, or even to hazard a -conjecture. It is clearly and absolutely beyond the reach of human -intelligence, and therefore not within the province of legitimate -enquiry. The Almighty has, in His infinite wisdom and boundless -beneficence, hidden from us many things, a knowledge of which would -doubtless injure us, and the origin of the human races belongs to this -catalogue. Men may labor to investigate it, to tear aside the veil the -Creator has drawn about it, to unlock the mystery in which He has -shrouded it, and after millions of years thus appropriated, come back to -the starting-point, the simple, palpable, unavoidable truth. They exist, -but why or wherefore, whither they came or whence they go, is beyond the -range of human intelligence. We only know, and are only permitted to -know, that the several species now known to exist have been exactly as -at present in their physical natures and intellectual capacities, -through all human experience and without a supernatural interposition or -re-creation, must continue thus through countless ages, and as long as -the existing order of creation itself continues. This we _know_ beyond -doubt or possible mistake, while, whether it was thus at the beginning, -or changed by a supernatural interposition at some subsequent period, is -now, and always must be, left to conjecture. Those who interpret the -Book of Genesis, or who believe that the Book of Genesis teaches the -origin of the human family from a single pair, will, of course believe -that the Creator subsequently changed them into their present form, -while those who do not thus interpret the Bible will believe, with equal -confidence perhaps, that they were created thus at the beginning. It is -not, nor could it be of the slightest benefit to us to really and truly -know the truth of this matter. All that is essential to our welfare we -already know, or may know, if we properly apply the faculties with which -the Creator has so beneficently endowed us. We only need to apply these -faculties—to investigate the question—to study the differences existing -among the general species of men, and compare their natures and -capabilities with our own, to understand our true relations with them, -and thus to secure our own happiness as well as their well-being, when -placed in juxtaposition with them. All this is so obvious, and the -remote and abstract question of origin so hypothetical and entirely -non-essential, that it seems impossible that intelligent and -conscientious men would ever seek to raise an issue on it, or that they -would overlook the great practical duties involved in the question and -engage in a visionary and unprofitable discussion about that of which -they neither do nor can know anything whatever. Nevertheless, some few -persons seem to be especially desirous to provoke an issue on this -matter, not only with science but with common sense, and a certain -reverend and rather distinguished gentleman has publicly and repeatedly -declared “that the doctrine of a single human race underlies the whole -fabric of religious belief, and if it is rejected, Christianity will be -lost to mankind!” What miserable folly, if nothing worse, is this! It is -a virtual declaration that we must believe or pretend to believe, what -we _know_ to be a _lie_, in order to preserve what we _believe_ to be a -truth. The existence of different species of men belongs to the category -of physical fact—a thing subject to the decision of the senses, and -belief neither has nor can have anything to do with the matter. It is -true, the reverend gentleman in question may shut _his_ eyes and remain -in utter ignorance of the fact, or rather of the laws governing the -fact, and while thus ignorant, may believe, or pretend to believe, that -widely different things constitute the same thing—that white and black -are identical—that white parents had at some remote time and in some -strange and unaccountable manner given birth to Negro offspring; but -what right has he to say, to those who are conscious of the fact of -different species, and who _know_, moreover, that negroes could no more -originate from white parentage than they could from dogs or cats, that -they shall stultify themselves and dishonestly pretend to believe -otherwise, on pain of eternal reprobation, or what he doubtless -considers such, the loss of Christianity to the world? It is not the -desire of the writer to either reconcile the merits of science with -those peculiar interpretations of the Bible, or to exhibit any -contradictions with those interpretations. An undoubting believer -himself in the great doctrines of Christianity, he finds no difficulty -whatever in this respect, and would desire to simply state the _facts_ -or _what he knows to be truth_, and leave the reader to form his own -conclusions. But the seemingly predetermined design of some to make an -issue on this matter, to appeal to a supposed popular bigotry and -fanaticism in order to conceal the most vital and most stupendous truth -of modern times—a truth underlying all our sectional difficulties, and -which, truly apprehended by the mind of the masses, will instantly -explode those difficulties—renders it an imperative duty to expose the -folly and sophistry of those who strive to keep it out of sight. They -assume that the Bible teaches the origin of all mankind from a single -pair—that the Mongol, Indian, Negro, etc., with the same origin, have -the same nature as the white man, and consequently have the same natural -rights, and that we owe to them the same duties that we owe to ourselves -or to our own race. And, moreover, they proclaim a belief in this -assumption as essential to salvation, or, in other words, that if it be -rejected Christianity will disappear from the world. It need not be -repeated that the writer will not condescend to argue a self-evident, -actually existing, every-day palpable and unavoidable physical fact, or -insult the reader’s understanding by presenting proofs to show that the -Negro is specifically different from himself—that is a matter beyond the -province of rational discussion, and entirely within the domain of the -senses; yet, as already observed, in the subsequent chapters of this -work the _extent_ of these differences separating whites and blacks will -be demonstrated, their physical differences and approximations shown, in -order to determine their moral relations and social adaptations. But the -assumption that belief in the dogma of a single human race or species is -vital to the preservation of Christianity needs to be exposed, as it is -in reality as monstrous in morals as stupid and absurd in fact. We -cannot _believe_ that which we _know_ to be untrue, and to affect such -belief, however good the motive may seem, must necessarily debauch and -demoralize the whole moral structure. There are many things—such as the -belief in the doctrine of election, original sin, of justification by -faith, that admit of belief—honest, earnest, undoubting belief—for they -are abstractions and purely matters of faith that can never be brought -to the test of physical demonstration, or to the standard of material -fact, but the question of race—the fact of distinct races or rather the -existence of species of Caucasian, Mongols, Negroes, etc., are physical -facts, subject to the senses, and it is beyond the control of the will -to refuse assent to their actual presence. Can a man, by taking thought, -add a cubit to his stature? Can he believe himself something else—a -woman, a dog, or that he does not exist—that black is white, or that red -is yellow, or that the Negro is a white man? It is possible to deceive -and delude ourselves, and believe or think that we believe many things -which our interest, our prejudices, and our caprices prompt us to -believe, but they must be things of an abstract nature, where there are -no physical tests to embarrass us or to compel the will to bow to that -fixed and immutable standard of truth which the Eternal has planted in -the very heart of things, and which otherwise the laws of the mental -organism absolutely force us to recognize. But the existence of distinct -species of men does not belong to this category. It is fact, a palpable, -immediate, demonstrable and unescapable fact. We know, and we cannot -avoid knowing, that the negro is a negro and is not a white man, and -therefore we cannot believe, however much we may strive to do so, that -he is the same being that we are, or in other words, that all mankind -constitute a single race or species. All that is possible or permissible -is to make liars and hypocrites of ourselves—to pretend to believe in a -thing that we do not and cannot believe in—to force this hypocrisy and -pretended belief on others who may happen to have confidence in our -honesty and respect for our ability; and finally, as a salve for our -outraged conscience, to deceive ourselves with the notion that our -motives are good, and the end justifies the means. - -But the advocates of the European theory of a single race are faced by -other difficulties, which are quite as unavoidable as those thus briefly -glanced at. They demand that the world shall believe in the dogma of a -single race, but not one among them will act upon it in practice, or -convince others of their sincerity by living up to their avowed belief. -If the Negro had descended from the same parentage, or, except in color -merely, was the same being as ourselves, then there could be no reason -for refusing to amalgamate with him as with the several branches of our -race. But on the contrary, the reverend and distinguished gentleman who -has ventured to declare that the belief that the Negro is a being like -ourselves, is essential to Christianity, would infinitely prefer the -death of his daughter to that of marriage with the most accomplished and -most pious Negro in existence! If he believed in his own assertions in -regard to this matter, then it would be his first and most imperative -duty, as a Christian minister, to set an example to others, to labor -night and day to elevate this (in that case) wronged and outraged -race—indeed, to suffer every personal inconvenience, even martyrdom -itself, in the performance of a duty so obvious and necessary. And when -this theory was at last reduced to practice, and all the existing -distinctions and “prejudices” against the Negro were obliterated, and -the four millions of Negroes amalgamated with the whites, society would -be rewarded by the increased morality and purity that would follow an -act of such transcendent justice. But will any one believe in such a -result—that, reducing to practice the belief, or pretended belief of a -single race, will or would benefit American society? No, indeed; on the -contrary, every one _knows_—even the wildest and most perverted -abolitionist _knows_—that to reduce this dogma to practice, to honestly -live out this pretended belief, to affiliate with these negroes, would -result in the absolute destruction of American society. Nothing, -therefore, can be more certain than the hypocrisy of those who pretend -to believe in this single-race doctrine, for it need not be repeated, -that they do not and cannot believe in it in reality. But why should -they deem this absurd doctrine essential to _their_ interpretation of -the Bible? That the Almighty Creator subsequently changed the order of -the human creation is in entire harmony with the universally received -history of the Christian Revelation. All the Christian sects of the day -admit the doctrine of miracles, or supernatural interposition, down to -the time of the Apostles, and the largest of all (the Roman Catholics) -credit this interposition at the present day, and therefore those ready -to recognize it in such numerous instances, many, too, of relatively -trifling importance, but, determined to reject it in this matter of -races, are only imitating their brethren of old, and straining at gnats -while swallowing camels with the greatest ease. To many persons the -great doctrines of the Christian faith carry with them innate and -irresistible proof of their divine origin, but the professional teachers -of theology depend mainly upon supernatural interposition to convince -the world of its truth, and yet by a strange and unaccountable -perversity, some of them would reject it in the most important, or, at -all events one of the most important instances in which it ever did or -ever could occur. But will the sensible and really conscientious -Christian priest or layman venture to persist in forcing this -assumption, this palpable, demonstrable, unmistakable falsehood, that -the single-race dogma is essential to the preservation of Christianity, -upon the public? If he does, and if it is accepted by those who look -upon him as a teacher, then it is certain that he will inflict infinite -mischief on the cause of Christianity. To assume that all mankind have -white skins, or straight hair, or any other specific feature of our own -race, involves no greater absurdity, indeed, involves the exact -absurdity, that the assumption of a single human species does. If it -were assumed that we must stultify ourselves, and believe, or pretend to -believe, that all mankind have white skins, or Christianity would be -lost to the world, there is not a single man in this Republic that would -not reject such an assumption with scorn and contempt. White and black -are, of course, specialties, but no more so than (as will hereafter be -shown) all the other things that constitute the negro being, and -therefore the assumption put forward substantially and indeed exactly, -is thus: We must believe that whites, Indians, Negroes, etc., have the -same color, or the whole fabric of Christianity will be overthrown and -lost to mankind! - -But enough—all Americans know—for they cannot avoid knowing—that negroes -are negroes and specifically different from themselves; they know, -moreover, that they differed just as widely when first brought to this -continent, and all who understand the simplest laws of organization know -that they must always remain thus different from ourselves, and -therefore they know that they were made so by the act and will of the -Almighty Creator, while when, or how, or why they are thus, is beyond -the province of human enquiry, and of no manner of importance whatever. - - - - - CHAPTER IV. - HISTORICAL SUMMARY. - - -The white or Caucasian is the only historic race—the race which is alone -capable of those mental manifestations which, written or unwritten, -leave a permanent impression behind. What was its first or earliest -condition upon the earth? This, except the meagre account given by -Moses, is unknown, nor is it of much importance that it should be known, -for though it never was nor could be savage or barbarous, as these terms -are understood in modern times, still its intellectual acquisitions were -doubtless so limited that if really known to us, they would be of little -or no service. Moses scarcely attempts any description of social life -before the time of Abraham, and that then presented does not differ very -materially from what exists in the same locality at the present day. The -pastoral habitudes of Abraham, Isaac and Jacob, the sale of Joseph to -the Ishmaelites by his brethren, his purchase in Egypt, and sudden -exaltation at the court of the Egyptian Monarch, is an almost exact -counterpart of scenes witnessed now, and with little varieties in the -same lands, for the last four thousand years. The starting-point—the -locality where the race first came into being, is equally hidden as the -time or period of its creation. Biblical writers have usually supposed -somewhere in Asia Minor, on the banks of the Euphrates, while -ethnologists are inclined to believe that the high table-lands of Thibet -and Hindoo Koosh may have been the cradle of the race. Nor is a -knowledge of this material, or indeed of the slightest consequence, -except as an aid in determining its true centre of existence—that is, -its physical adaptation or specific affinities for a certain locality. -But this is determined by experience; and it is demonstrated beyond -doubt that while the elaborate and relatively perfect structure of the -Caucasian Man enables him to resist all external agencies, and to exist -in all climates capable of supporting animal life, he can only till the -soil or perform manual labor in the temperate zones. It is, therefore, -immaterial when or where he first came into being, or what was the -starting-point of the race—its centre of existence is alike in all the -great temperate latitudes of Asia, Africa, Europe, and America. The -history of the race may be said to be divided into three great cycles or -distinct periods; all, however, connecting with each other, and -doubtless mainly resembling each other in their essential nature, -however widely different in their external manifestation. The first -period, beginning with its actual existence on the earth, may be said to -terminate in the era of authentic history. The second, or historic era, -may be assumed as extending to the overthrow of the Roman Empire by the -so-called northern barbarians, or, perhaps, to what is usually termed -the dark ages. And finally, there is another grand cycle in human -destiny, which, beginning with the restoration of learning, comes down -to and includes our own times. In regard to the first, we actually know -little of it, for, leaving out of view the Sacred Scriptures, we have -only a few imperfect glimpses of the actual life of the countless -millions that preceded the historic period. What little knowledge we -have depends on tradition and mythology, sometimes, perhaps, true -enough, but the greater portion thus transmitted to our times we know is -false, because conditions are assumed that are in contradiction with the -laws that govern our animal being. If the race, however, was created in -Asia, we know that portions of it migrated to Africa, at a very remote -period; indeed, leaving the Bible out of view, the first knowledge we -have of its existence, or the earliest traces of its existence, is in -Africa. Caucasian tribes or communities entered the valley of the Nile -possibly before the delta of the lower country was sufficiently hardened -to admit of cultivation, as they evidently occupied localities -considerably removed from the outlet of that great river. These early -adventurers conquered the aboriginal population, subjected them to their -control, compelled them to labor for them, built magnificent cities, -temples, palaces, founded a mighty Empire and advanced, to a certain -extent, in civilization. But wealth and luxury, with their effeminate -consequences, probably, too, injustice and crime in the rulers, and -certainly, and worst of all, interunion and affiliation with the -conquered races, tempted purer and hardier branches of the race to -invade them, and indeed the delicious climate and fertile soil must have -always tempted Caucasian tribes into the Valley of the Nile, from the -earliest periods, and whenever they felt themselves strong enough to -attack the existing community. Of course we can only deal in conjecture, -in regard to this matter, but it is probable that numerous invasions -took place, each passing through much the same course as its -predecessors. First came conquest, then the erection of a mighty Empire, -followed by a grand civilization; then came effeminacy, affiliation with -the subject races, debauchment and debility inviting a new conquest by -pure Caucasians, and they, in their turn, going through the same round -of glory and decay, of conquest and degradation. Such seems to have been -the condition of Egypt when the Romans invaded it, and made it a -province of that great Empire. The effete remains of these Egyptian -populations afterward, became known to the Roman writers, and, to a -certain extent, may be said still to exist. The great Asiatic empires -were doubtless similar to the Egyptian, except in respect to the -debauchment of blood. The Assyrians, Persians, Chaldeans, Babylonians, -Hebrews, etc., each in their turn, were conquerors and conquered, -masters and slaves, but their downfall, in one essential respect, -differed widely from those of Africa. They were pure, unmixed -Caucasians, for at that time the Mongol element was unknown in that -portion of Asia, and the Negro, except a few household servants, never -existed on that continent. The Mongolian race was first known about five -hundred years anterior to the Christian Era, and whether originally it -existed in a more northern region, or had not reached a full development -as regards numbers, can not be known, on account of our limited -knowledge of the earth at that time. The old Caucasian populations of -Asia knew nothing of it, and had no admixture of Mongolic blood. But all -is conjecture, mystery, doubt and uncertainty, in regard to these -ancient and extinct Empires. We know that they existed—that they were -white men—beings like ourselves—our own ancestors, with the same wants, -the same instincts, in short, the same nature that we have, and -therefore, in the main, acted, as we do now. Of course we call them -heathens, pagans, savages, barbarians, etc., but were they thus? - -In the modern times there are no white barbarians or heathens. In all -modern history, wherever found, white men are much the same; why, then, -should it not have been so always? The fanatic Jew called all others -gentiles, savages; the supercilious Greek called even their Roman -conquerors barbarians; even the manly and liberal Roman did not rise -above this foolish bigotry, and not only called the Gauls, Britons, -Germans, etc., barbarians, but reduced them to slavery, as if they were -inferior beings. We witness the same ignorance and folly in our own -enlightened times. The Englishman believes that the English are alone -truly Christian and civilized; the Frenchman honestly believes that _La -Belle_ France is at the head of modern civilization; even the advanced -and liberal American Democrat thinks, and perhaps correctly, that the -Americans alone are truly civilized; while some among us would exclude -all from the privilege of citizenship who happen to be born elsewhere, -as rigidly as the Jew did the uncircumcised Gentile or the Moslem the -dog of a Christian. Is not this notion of “outside barbarians,” -therefore, the result of ignorance, or foolish egotism, without sense or -reason? Some nations or communities were doubtless advanced more than -others in ancient times, as at present, but in the main the race must -have approximated to the same common standard we witness now. If it is -said that in early times the obstacles in the way of frequent -intercourse prevented this general approximation to a common standard of -enlightenment, it may be replied that the same obstacles would also -prevent a wide departure, and when we know that they had the same wants, -the same instincts, the same tendencies, etc., the conclusion seems -unavoidable that no nation or community could at any time in history -assume, with any justice, that others were barbarians, or that they -alone were civilized. The traditions and imperfect knowledge which we -have hitherto possessed in respect to these long-buried populations, -may, perhaps, be replaced by that which is almost or quite as reliable -as written history itself. Within a few years past a class of men have -sprung up who, excavating the dead remains of long forgotten empires, -promise revelations that will bring us face to face with the buried -generations that we now only know through the dim perspective of -uncertain tradition. Champolion, Belzoni, Rawlinson, Layard and their -companions have already made discoveries in Egypt and Nineveh that open -to our minds much of the social condition and daily life of those remote -times, and future explorations, it is probable, will give us nearly as -accurate a knowledge as we have of those embraced within the cycle of -authentic history. - -The next great period in the history of the race—the historic era—is -supposed to be entirely within the province of real knowledge. It begins -with the history of the Greeks—not the symbolic but the real—that grand -and glowing intellectualism which, in many respects, may be said to -equal the intellectual development of our own times. The history of -Greece and Rome is in truth the history of the race, of the world, of -mankind. There were cotemporary nations of great power, extent and -cultivation, but the Greeks and Romans, and the subject or servile -populations that acknowledged their supremacy, made up the larger -portion of the race. It is true the Persians were then pure Caucasians, -and, in respect to numbers, largely surpassed the Greeks, but while they -did not differ much in their general character, they were on the decline -before the Greeks had reached their full national development. The -latter always referred to Egypt as the source of their civilization, but -it is more probable that they borrowed from Asia most of those things -supposed to be of foreign origin. It is, however, quite possible that -the earliest civilization was developed in Africa, that it receded from -thence to Asia, as we know it afterwards did from the latter to Europe, -and as we now witness it, passing to America. But what is civilization? -It is, or it may be defined as, the result of intellectual -manifestation. A nation or people who have most deeply studied and -understood the laws of nature or the nature of things, and applied their -knowledge to their own welfare, are the most civilized or we might say, -in a word, that the nation that has the most knowledge is the most -civilized. The Greeks, certainly, surpassed all cotemporary nations in -the most essential of all knowledge, yet even this seems to have been -rather a thing of chance than otherwise. Political intelligence, or a -knowledge of men’s social relations to each other, is the most vital -they can possess. The Greeks may be said both to have possessed this -knowledge and to have been entirely deficient in it. Athens, with thirty -thousand citizens all recognized as political equals, was a Democracy, -but this so-called Democracy, with, perhaps, a hundred thousand slaves, -was a burlesque on a democratic government. The Helots of Greece, the -servile and subject population of which history gives no account, except -to refer to them, were white men—men with all the natural capacities of -Socrates, Demosthenes, or Alcibiades, but the Greek orators and writers -of the day never even seemed to imagine that they had any rights -whatever. They had much the same relation to the Greeks that the Saxons -had to the Normans, that the Irish have to the English, and yet with all -their political enlightenment and high intellectual development, the -Greeks gave them no rights, and treated them as different and -subordinate beings. The notion, therefore, taught in our schools, that -the Greeks were the authors of political liberty, is unsound—they -neither practised nor understood liberty, and the external forms -mistaken for democracy had no necessary connection with it. Aristotle -could not form even a conception of a political system that did not rest -upon slavery, and this was doubtless the general condition of the Greek -mind. It was merely accidental that the Greek States assumed a -democratic form, or rather approximated to a democratic form; but while -they were utterly ignorant of individual relations they certainly had -clear views of the relations of states and the duties that independent -communities owe to each other. The Asiatic nations seem to have had no -conception whatever of these duties—conquest or slavery were the only -alternatives. A nation must conquer or be conquered—a dynasty must -destroy all others, or expect to fall itself—and the Asiatic character -still partakes largely of these habitudes. Except, therefore, in the -mere externals or outward arrangements of political society, the Greeks -can hardly be said to have done anything for political liberty or to -advance political science. The Romans did more—vastly more—but they had -little or no conception of democracy or of individual liberty. The proud -boast, “I am a Roman citizen,” unlike the idea of the American democrat, -partook of the spirit of a British aristocrat of our own days, claiming -the privileges of his order. The men who founded the city of Rome, -though doubtless fillibusters and adventurers, perhaps even outcasts of -the neighboring populations, were assumed to be superior to the later -emigrants, and their descendants especially claimed exclusive -privileges. And when Rome expanded into a mighty empire and ruled the -world, the senatorial order ruled the empire—at all events, until Cæsar -crossed the Rubicon and seized the supreme power. The change from a -republic to an empire had little or no bearing upon the question of -liberty, for the condition of the great body of the people remained the -same. Rome conquered all, or nearly all, the then known world, for, -except the Persians, and perhaps some few populations in the far North, -the whole Caucasian race recognized the Romans as their rulers. The -Parthians, so often waging desperate war with the Romans, were doubtless -a mixed people, something like the modern Turks, and very possibly their -ancestors. Following the rude code of early times, the Romans enslaved -the conquered populations. All the prisoners of war were deemed to have -forfeited their lives, and were parceled out among the Roman conquerors, -while the rural populations were compelled to pay tribute to the Roman -civil officers. It is quite probable that the Romans conquered some of -the inferior races, but except the Numidians, Lybians, Ethiopians, etc., -of Africa, Roman writers are silent on the subject. It has been said -that the history of the Romans was the history of the Caucasian race, -and that was the history of the world. This is literally true, for -though we cannot suppose that the conquered populations were the -miserable barbarians that the Roman writers represent them to have been, -Rome was the most advanced portion of the race, and therefore the -embodiment of its civilization and intellectual life. At this moment -Paris represents all France; and the city of Rome bore a somewhat -similar relation to the populations that composed the empire, however -distant they may have been from the capital. It was not an unusual thing -for the same general that commanded in Britain or that had conquered in -Gaul, to administer the government of the African provinces or to -conduct a campaign against the Persians on the bank of the Euphrates. -And however much the vanity of Roman authors may have been gratified by -assuming that they alone were civilized, it is altogether irrational to -suppose that the conquered populations, with the same nature and same -capacities as themselves, and moreover, in frequent and often intimate -intercourse with themselves, could have differed widely or remained -barbarians, even if such when conquered. The Romans advanced far beyond -the Greeks in political knowledge, but with them also the state was -every thing and the individual nothing. As with the Greeks, the great -majority were slaves; and Roman citizenship, or the rights claimed by a -Roman citizen, was at best a special privilege; and prior to the advent -of Christianity, the idea of individual rights, of equality, of -democracy, seems never to have dawned upon the intellectual horizon of -the race. Nor did the primitive Christians (even) accept it in theory, -though they lived it out in practice. Their mental habits were formed -under the old social order, and though the spirit of the new doctrine -impelled them to live it out in practice, few, if any, ever adopted it -in theory. Christ had said, “love each other,” and “do unto others as -you would have them do unto you,” that is, “grant to others the rights -claimed for yourselves,” but while they often lived together, owning -things in common like the modern communists and socialists, perhaps not -one in a million ever thought of applying their doctrines to the state, -or even supposing for a moment that the artificial distinctions which -separated classes could ever be altered or modified. Even the forced and -unnatural relation of master and slave, which necessarily violated the -fundamental doctrine of their religion, was clung to and respected in -theory, and it needed several centuries of practice and faithful -obedience to the spirit of the new faith before this ancient barbarism -was finally obliterated from the Roman world. The conquest of Rome, by -the so-called northern barbarians, was followed by an eclipse of -learning—by a mental darkness in Western Europe at least, that is fitly -enough denominated the dark ages. Was this irruption of the northern -nations into Italy the true cause of this darkness? For several -centuries previous there had been an immense and almost continuous -emigration from Asia, not of individuals, as we witness in the present -day, to America, but of tribes, communities, whole nations. History is -indeed imperfect, if not altogether silent, in respect to the cause of -these mighty migrations which so long pressed upon Europe. But there can -be little doubt that the Mongolian race about this time changed, to a -considerable extent, its location, and pressing down on the old -Caucasian populations of Asia, impelled those vast masses to seek -shelter and safety, if not homes and happiness, in Europe. In the mighty -invasions of Italy in the fifth century by Attila, the truth of this is -certainly demonstrated. He himself was doubtless a white man, and so -were his chiefs; but the mighty populations he ruled over, and which -extended from the Danube to the frontiers of China, were mainly -Mongolian. But no Mongolians settled permanently in Europe—none but -Caucasians, and except the modern Turks, none but pure Caucasians—and, -being the same men as the Romans themselves, why should they be -barbarians? They were conquerors; a pretty good proof that, though not -so refined perhaps, certainly not so effeminate as the Romans had -become, they could not have been barbarians. Other things being equal, -the nation that has made the greatest advance in knowledge will be able -to conquer, because it has only to apply its knowledge to this object to -succeed. There can be no doubt that we ourselves surpass all the nations -of our times in knowledge, or in our capacity to apply our knowledge to -the purposes of material existence. Our railroads, canals, public works, -our ship-building, commerce, etc., prove this, and we have only to apply -this knowledge to purposes of offence or defence, to invade others or to -defend ourselves, to demonstrate our immense superiority. Nevertheless, -if we should conquer Spain, or any other ancient and effete empire, -doubtless their writers would take their revenge in calling us -barbarians, as indeed the poor, feeble, and adulterated hybrids of -Mexico actually did thus represent us when in possession of their -capital. Nothing, therefore, can be more improbable than the theory of -Gibbon and others, that the nations that conquered Rome were barbarians, -and that the dark ages were the result of that conquest. But there was a -cause for the subsequent darkness which so long spread over the European -world much more palpable. Christianity had become generally accepted, -and bad and ambitious men, in the then general ignorance of the masses -of the populations, might wield it with stupendous effect in advancing -their ambition and securing their own personal objects. The assumption -that Christ had delegated a power on earth to interpret the will of -Heaven, both as to temporal as well as religious interests, was enough; -of course all human investigation and mental activity terminated, and -was denounced as impiety. - -The subordinate clergy were often, perhaps generally, faithful to the -great truths transmitted by the primitive Christians, but, dependent on -tradition, and subject to the rule of their sacerdotal superiors, they -in vain resisted these influences, and these truths became in time so -corrupted as scarcely to retain any resemblance to the original faith. -It is believed that, except in these “dark ages,” the Caucasian mind has -never retrograded or indeed remained stationary. Progress is the law, -the instinct, the necessity of the Caucasian mind, and however much some -branches or some nations may decline, there is always some portion, -nationality, or community, that embodies the wants of the race, and that -moves forward in pursuit of that indefinite perfectability which is its -specific and distinguishing characteristic. But it is easily understood -how this might have suffered an eclipse under the circumstances then -existing. A great proportion of the so-called barbarian conquerors of -Rome were ignorant of Christianity, and when they became the converts of -the conquered Romans, they naturally exalted their teachers as beings -almost superhuman in their superior knowledge; and the general ignorance -of the times favored any pretension of the priests, however absurd it -might be. In fact a body of men claiming to be, and universally believed -to be, the interpreters of the will of the Almighty, necessarily -interrupted all inquiry into the laws of nature (the real laws of God), -and though some monks themselves, immured in their cells, continued to -think, to experiment, to acquire knowledge, as well as in many instances -to preserve that already acquired by others, the great mass of the -people as well as the great body of the clergy looked upon everything of -the kind as wicked, impious, and heretical. And we have only to suppose -an intellectual activity and freedom corresponding with our own times -throughout these dark centuries, to realize the stupendous evil -inflicted on the world by this priestly arrogance and ambition. - -The races, so-called, that figured most prominently during the period -beginning with authentic history and terminating in the dark ages, are -first, the Semitic, which included the Egyptians, Carthaginians, -Persians, Syrians, Hebrews or Jews, Saracens, Arabians, etc., indeed -under the term Semitic may be included all the Orientals, except the -Parthians, who were doubtless a mixed people, and those northern tribes, -historically known as Scythians, afterwards the conquerors of Egypt and -the progenitors of that extraordinary military autocracy known in modern -times by the name of Mamelukes. The second great branch was the -Pelasgian, which included the Macedonians, the Romans, the Hellenic -tribes, Dorians, Thracians, etc., and of which the Romans were for -nearly two thousand years the main representatives. Between these great -branches of the Caucasian—for they were both doubtless, typical -Caucasians, though Agassiz thinks that the Semitic constituted a -separate species—there was almost constant war, from the very beginning -of history to the capture of Constantinople. The Greek and Trojan war -was doubtless a collision of this kind—and so were the wars of the -Greeks and Persians—the conquests of Alexander, which, for a time, -almost annihilated the Persian empire—the terrible life-and-death -struggle of the Romans and Carthaginians, and finally the invasion and -conquest of Spain by the Arabians, with their ultimate defeat by the -Franks under Charles Martel. Indeed, coming down to more modern times, -we find the Crusades, when nearly all Europe, in a fit of uncontrollable -phrensy, precipitated itself on Asia; and in the collapse which -followed, Asiatic hordes, though not exactly Semitic, again seeking to -penetrate into Europe, and actually conquering the remains of the old -Roman empire, in the eastern capital of which they are now firmly -established. Historians are wont to magnify the results of these -contests, especially the defeat of Hannibal and the overthrow of the -Carthaginians by the Romans, and the defeat of the Arabians by the -Franks, as of vital importance to the world and the best interests of -mankind; but it is quite possible that they over-estimate these things, -especially the victory of the Romans over the Carthaginians. They were -both of the same species of men, both branches of the Caucasian, with -the same nature, the same tendencies, and, under the same circumstances, -the same beings. The Carthaginians were, for the time, highly civilized. -They were the heirs of the Egyptian and Asiatic civilizations, as Rome -was of that of the Greeks. They were a great commercial people, with -boundless wealth, science, arts, manufactures, everything but a warlike -spirit; while Rome, at the time without commerce, poor and torn by -factions, was a mere military aristocracy, and the capital itself little -more than a military encampment. Why, then, should the defeat of the -former have been beneficial to the progress of the race, or to the -general interests of mankind? - -In regard to the defeat of the Arabians by the Franks, the case is -altogether different. They were the same species, and doubtless, at that -time, more advanced than the Europeans, but they were Mohammedans, and -in the full flush of enthusiasm for their faith, which they invariably -propagated by the sword. And if they had overrun Europe as they did -Asia, somewhat similar results would doubtless have followed, for though -it is altogether improbable, indeed, in view of its Divine origin, -impossible, that they could have exterminated the Christian religion, -they would have done it and the general cause of civilization -incalculable injury. But both of these great branches of the race have -long since disappeared from history. The Semitic element can scarcely be -said to exist at all. In Africa it is adulterated by the blood of the -Negro, and perhaps the blood of some race or races not so low in the -scale as the Negro. In Asia it is mixed with the Mongolian blood, and -though the Arab and Persian populations of our day are mainly white, -there is more or less taint pervading all the Asiatic communities. The -great Pelasgian branch has long since disappeared and been swallowed up -in the more modern branches of the race, and though the modern Italian -claims to be, and doubtless is, the lineal descendant of the ancient -Roman, no portions of the race are wider apart than the ancient Roman -and his modern descendant, a striking proof that accidental -consanguinity does not affect the universality of the race. - -The last great cycle of history, commencing with the Reformation, comes -down to and includes our own times. It is quite unnecessary to dwell -upon it, as all intelligent persons have much the same view of it. With -the downfall of the Roman empire, however, new varieties of the -Caucasian, or, as historians have termed them, new races, have emerged -into view, and in their turn struggled for the empire of the world. The -hordes that, under Alaric and other leaders, overran Italy, were -generally known as Goths, a generic term that is applied to great -numbers of very different people, though, of course, all were white men, -and therefore of the same race or species. But after varying fortunes, -and passing through numerous mutations, all these races have subsided -into several well-marked and well-known divisions or families now -existing. There are—_First_. The Celts—including a large portion of the -French, Italians, Spanish, Portuguese, and the remains of the primitive -people of the British Islands. _Second._ The Teutonic or German, -including the Germans of all kinds, the Swiss, the mythical Anglo-Saxon -and perhaps the Danes, the Scandinavians, etc. _Third._ The Sclavonians, -embracing the Russians, Poles, Serbs, Croats, Montenegrins, etc. There -are some few populations that, either in language or historical facts, -have little or no connection with those enumerated. These are the modern -Hungarians, the European Turks, the Circassians, etc. They are, however, -Caucasians: even the Turks and Circassians are, in our times, pure or -mainly pure Caucasians. Finally there remain our own people, the -offspring of every country and of every variety of the race, and as the -more the blood is crossed the more energetic and healthy the product or -progeny, the American people should become, as it doubtless will become, -the most powerful and the most civilized people in existence. - -Such, briefly considered, is an imperfect summary or outline of the -history of our race, the only race that has a history or that is capable -of those mental manifestations whose record constitutes history. It is a -favorite theory of most historians to represent the mental development -of the race as divided into distinct categories, not as the author has -ventured, into historic periods, but into different phases of -intellectual manifestation. They have supposed that men (white men) were -first hunters and lived wholly by the chase—that after a while they -became shepherds, and lived on their herds or flocks—that then they made -another advance and became cultivators, and finally artisans, merchants, -etc. Each of these conditions, it has been supposed, were dependent on, -or were associated with, a corresponding mental development. The hunter -had intellect enough to run down the stag or wit sufficient to entrap -the game necessary for his support, but had not sufficient capacity to -take care of his flocks or sense sufficient to till the earth! This -notion has doubtless arisen from observing the habits of the subordinate -races of men, though it is quite possible that our own race has passed -through some such stages as those suggested. But there has never been -any variations in its actual intellectual powers. The mental capacities -given it in the morning of creation were just what they are now, and -what they will be millions of years hence. Thus is explained the (to -many persons) seeming anomaly that in the very dawn of history there -were men like Homer, Plato, Socrates, Pythagoras, and others, with a -breadth and depth of intellect corresponding to the most intellectual -men of our own times. Mental power, like physical strength, remains -always the same through all ages and mutations of human society, while -knowledge, or the uses made of the intellectual forces, is constantly -varying from age to age, and changing from one country to another. The -miserable Italian organ-grinder under our window, it is somewhat -difficult to suppose, embodies the high intellect and powerful will, -which two thousand years ago, made his ancestors masters of the world, -but such is the fact, however latent, unknown or unfelt by himself may -be these powers. The amount or extent or degrees of knowledge, the -perceptions of external things, their relations, the laws that govern -them, their uses, their influences on our well-being or the contrary, in -short, our capacities for acquiring knowledge, for comprehending -ourselves and the things about us, are limitless, and therefore progress -and indefinite perfectibility are the specific attributes of the -Caucasian. Each generation applies its capabilities and acquires a -certain amount of knowledge which the succeeding one is heir to, and -which, in turn, transmits its acquisition to those following; thus its -march is ever onward, and except during the “dark ages” it is believed -that the great law of progress which God has imposed on the race as a -duty as well as given it as a blessing, has never been interrupted. - -But the inferior races of mankind present a very different aspect in -this respect. The Negro, isolated by himself, seems utterly incapable of -transmitting anything whatever to the succeeding generation, and the -Aboriginal American, Malay, etc., doubtless approximate to him in these -respects. The Aztecs and Peruvians, at the time of the Spanish conquest, -however, had advanced to the grade of cultivators, and were therefore, -doubtless, capable of a limited or imperfect transmission of their -knowledge. The Malay is probably capable of still greater development in -these respects; but its limitations are too decided to be mistaken. The -Mongolian, on the contrary, approximates much closer to ourselves, and -while it cannot be said to have a history in any proper sense, it is -doubtless capable of transmitting its knowledge to future generations to -a much greater extent than others, but it, too, is at an immeasurable -distance from the Caucasian in this respect. The Chinese, it is true, -pretend to trace back their history to a period long anterior to our -own, but this claim is itself sufficient proof of its own worthlessness. -No one will suppose that the individual Chinaman has a larger brain or -greater breadth of intellect than the individual Caucasian, and if not, -what folly to suppose that the aggregate Chinese mind was capable of -doing that which is impossible to the aggregate Caucasian intellect! The -truth is, what is supposed to be Chinese history is a mere collection of -fables and nonsensical impossibilities, and it may be doubted if they -can trace back their annals even five hundred years with any certainty -or with sufficient accuracy to merit a claim to historic dignity. There -can be no doubt, however, that at some remote period, a considerable -portion of the Chinese population was Caucasian, as indeed a portion is -still Caucasian, and it is perhaps certain that Confucius and other -renowned names known to the modern Chinese, were white men, and what -shadowy and uncertain historical data they now possess are therefore -likely to have originated from these sources. The Mongolian race was in -fact unknown to ancient writers, though there has doubtless been contact -with these races from a very early period. - -It is supposed by Hamilton Smith and others, that the Mongolian formally -existed much further North than at present, and that its immense -development in regard to numbers finally pressed so heavily on the -Caucasian populations of Central Asia, that it displaced them, and hence -that those mighty migrations into Europe, a short time after the -beginning of the Christian era, were the results of this pressure in -their rear. Be this as it may, it is certain that those vast inundations -which at times swept over the Asiatic world, and also threatened Europe -with their terrible results, were mainly composed of Mongolic elements. -Attila was of pure Caucasian blood, and his chiefs were doubtless also -white men or of a predominating Caucasian innervation; but it is equally -certain that the larger portion of his terrible hordes were Mongolians. -His seat of empire was on the Danube and somewhere near the modern Buda, -from which he threatened France as well as Rome and the Italian -Peninsula, while his dominion extended to the frontiers of China, and -embraced the vast regions and almost countless populations intervening -between these widely separated points. His invasion of France, and his -repulse if not defeat at Chalons, is one of those transcendent events -that, for good or evil, change the order of history, and for centuries -affect the fortunes of mankind. Had this not happened—had his march been -uninterrupted—had his terrible legions swept over Western as they -already had over Eastern Europe, and a vast Mongolian population become -permanently settled there, the destinies of mankind would have been -widely different. But his repulse—his desperate retreat and his -subsequent death, which occurred soon after—changed the current of -events, and his desolating hordes instead of effecting a permanent -lodgement in the heart of Europe, vanished so utterly that, except a few -thousand Laplanders, they have left no trace or evidence of their -terrible invasion of the European world. - -Genghis Khan, in the twelfth century, was the next great conqueror and -mighty leader of those vast Mongolic hordes which, at various times, -have inundated the ancient world, and in their desolating march swept -away numerous empires and extinguished whole populations. Genghis Khan, -though of predominating Caucasian blood, was mixed with Mongolian, but -his successors for several centuries after were mainly Caucasians or the -children of Caucasian mothers. Finally, the last and the greatest of -these terrible conquerors, Tamerlane, in the sixteenth century, made a -conquest of nearly the whole of Asia, penetrating even into Africa and -conquering Egypt, while his defeat of Bajazet, the Emperor of the Turks, -then at the zenith of their power, opened Europe to the march of his -desolating hordes, and could his life have been extended a few years -longer, it is quite possible that he would have accomplished what seems -to have been the object of Attila, and subjected the European as well as -the Asiatic world to his terrible sway. As it was, he invaded and -conquered India as well as Egypt, and the master of, or wearer of -twenty-eight crowns, he reigned over the whole of Asia to the borders of -China, except the Turkish dominions, and even here he was the recognized -master though he gave back the empire to the sons of Bajazet. The -character of his conquests—the death and desolation that marked his -path—was the most terrible as well as the most extensive ever witnessed -before or since, and many of the largest and most powerful empires of -Asia were as utterly blotted from the earth as if it had opened and -swallowed them up. He himself was of pure Caucasian extraction, and -doubtless his generals and chiefs were the same, and the Caucasian -Tartars formed a very considerable portion of his forces. There was -doubtless also a large mixed or mongrel element, for of the throngs of -female captives taken in these Mongolian invasions, few ever returned to -their homes, but becoming the wives of Mongolian chiefs, those numerous -and often powerful dynasties which have ruled over the Asiatic -populations had their origin. Nevertheless a vast majority of these -almost countless hordes led by Tamerlane were unmixed Mongolian, and, -therefore, though the leader was himself a Caucasian or white man, the -bloody and desolating character of his conquests were stamped by the -cruelty and ferocity of that race. Perhaps no better illustration of the -Caucasian and Mongolian character could be presented than the contrast -between Alexander’s invasion of Persia and India and similar invasions -of Tamerlane. The first, though a “Pagan” several centuries before the -Christian era, was humane and merciful to the conquered, and except in -battle shed no blood, while the latter not content with the enforcement -of the Moslem rule of tribute or death or the religion of the Prophet, -slaughtered whole populations after the battle was over, and for the -gratification of his ferocious hordes. His conquest of Bagdad and his -pyramid of ninety thousand heads is one of those terrible things that -historians are generally puzzled with, for not only is there nothing -resembling it in history, but there seems to be no motive or sufficient -cause for it. It was the result, the offspring of Mongol ferocity and -apathetic cruelty, such as we now witness in India and China, and -springs as much, perhaps, from a low grade of sensibility or incapacity -to feel or sympathize with suffering, as from a sentiment of cruelty. - -The Hindoos or East Indians, like the Chinese, also pretend to trace -back their history to a time long anterior to our own historic era. -Their claim, in this respect, is doubtless better founded than that of -the former, but it, too, is absurd and valueless. The Hindoos were -originally Caucasian, who, at some remote period, invaded and conquered -India, and stamped their civilization and religion on the whole -peninsula. It is quite likely, indeed it is certain, that India had been -invaded and conquered by numerous nations or tribes of Caucasians long -anterior to the Hindoo conquest. There are in our day too many traces of -this, too many evidences of the former existence of the great master -race of mankind in India, to permit us to doubt. The vast debris spread -all over India, indeed the sixty or seventy dialects of Sanscrit proves -that India must have been long subject to the dominion of the Caucasian. -It is believed by many that _Hindoo Koosh_, or the high tableland of -Thibet, was the cradle of the race, and it is rational to suppose that -long anterior to our own historic era white men may have formed the -principal portion of the Indian population. They doubtless thus spread -themselves over the peninsula; or if that was the birth-place of the -Mongolian, then it is certain that restless and energetic Caucasian -tribes at a very early day invaded and conquered the country. Even now -there is a large Caucasian element in India. The Afghans are pure -Caucasian, while the Sikhs, the Rajpoots, and a large portion of the -people of Oude are doubtless of predominating Caucasian blood. That -caste which English writers have so much to say about, and the good -people of Exeter Hall desire so much to “abolish,” is, to a great -extent, mere mongrelism, and that which is not mongrelism is simply what -England itself suffers from to a greater extent than any other country -or people. The Normans invaded the latter country, took possession of -their lands, and reduced the conquered Anglo-Saxons to slavery, where -they have remained, ever since, and though the Norman blood has long -since disappeared, the theory or system remains, for a few cunning and -adroit “Anglo-Saxons,” claiming to be the descendants of Norman -Conquerors, _now_ monopolize the land and rule the great body of the -people as absolutely as the real Normans did in their day. The early -invaders of India grasped everything, as did the Normans in England, but -they amalgamated with the conquered, and thus enfeebling themselves, -fell a victim to fresh invasions of pure Caucasians. They, in their -turn, underwent the same fate, and thus, from time immemorial there grew -up those multitudinous dynasties, each of which had its own character, -and which became a caste, often, doubtless, as a means for governing the -people, and preserved by the conquerors as carefully as that which they -in their turn imposed on the country. The Normans and Saxons were of the -same race, and the greater the admixture of blood, the more energetic -the population, while the admixture of the conquering Caucasian with the -conquered Mongolian, has rendered the modern Hindoo powerless and -contemptible in comparison with the English or European invader of our -times. The general subject of the human races has been so little -studied, and our actual knowledge of these great Asiatic populations is -so limited and so imperfect, that it is difficult to determine their -present character, let alone their former history, and it is quite -possible that the present native of India is specifically different from -the Chinese. It has been the custom of writers on this subject to assume -that the Caucasian and Mongolian, with their often extensive -affiliations, constitute the sole population of the Asiatic continent, -and that the differences which are actually presented are those produced -alone by climate and external influences. The writer has adopted this -view, but without assenting to it in fact, for the actual differences -between Nena Sahib or an Indian prince, and the true Mongol of the -Chinese model, are certainly as distinct as those separating the former -from a modern Englishman, and therefore he thinks it quite probable that -further investigation will show a race or species of men, mainly to be -found in India, that are yet to be known and to take their place in the -great human family, midway between the Caucasian and Mongolian. Be this -as it may, however, it is certain that our own race alone has a history -or is capable of those mental manifestations which constitute the -materials of history. The Mongolic element, though often invading and -temporarily conquering large portions of territory occupied by Caucasian -populations, has receded almost as rapidly as it advanced, and therefore -their actual centre of existence remains substantially the same at all -times. There is, however, a trace of Mongolian blood now found outside -of its own proper centre, but probably there is a much larger Caucasian -element among Mongolic nations. The Caucasian Tartars invaded and -conquered China a few centuries ago, and though doubtless mixed up with -and mainly Mongol at this time, they are the ruling dynasty. The -instincts of this race naturally impelled it to escape from contact or -collision with the superior race; thus, the great wall of China was a -vain attempt to keep out a race it fears and hates, and which its -instincts assure it must rule over itself wherever they exist in -juxtaposition. Many persons fancy that our treaties with Japan and China -will bring these vast populations within the circle of modern -civilization, and open up to ourselves a fancied Asiatic commerce, -which, through California and a Pacific railroad, we shall mainly -monopolize. Of course these notions originate in utter ignorance of what -China is in reality, and except in degree do not differ from that of the -Abolitionists in respect to negroes and negro “slavery.” The Mongol -never will, as indeed he never can, become an element in the modern or -Christian civilization of our times and of our race, and though there -may be a certain trade carried on between us and China, it is not likely -to vary to any considerable extent from that existing now, while any -attempt to establish a diplomatic intercourse or equality is simply -absurd, and must end in nothing. - -This, then, is the history of the Mongolian race—the race nearest our -own—all the history we have of it, and indeed all the history there is -of it, for however brief or imperfect our own knowledge of the race, it -is doubtless better and more reliable than is its own pretended history -of itself. As has been said, unlike the Negro, whose capacities cannot -go beyond the living or actual generation, and with whom millions of -generations are the same as a single one, the Mongolian mind may -perhaps, with more or less correctness, grasp the life of a few -generations, but in no proper sense is it capable of acting, and -consequently of writing history. - - - - - CHAPTER V. - COLOR. - - -Anatomists and physiologists have labored very earnestly to account for -or to show the “cause” of color, not of the Negro alone, but in the case -of our own race. They have generally supposed that the pigmentum nigrum, -a substance lying immediately beneath the outward skin, or cuticle, -constituted that cause, and therefore the complexion was fair or dark, -blonde or brunette, just as the “coloring” matter might happen to be -dark or otherwise. This, in a sense, is doubtless true, but to speak of -it as a cause is an abuse of terms, for it is simply a fact, and no more -a cause than it is an effect. Cause and causes in natural phenomena are -known only to Omnipotence, and why the Caucasian color is white or the -Mongol yellow, or the Negro black, is as absolutely hidden from us as -the cause of their existence at all—as wholly beyond the scope of human -intelligence, and therefore of rational inquiry, as the cause of the -return of the seasons, or why men and animals at a certain time arrive -at maturity or finally decay and die. The divine wisdom and perfect -fitness of the fact itself, however, are clearly appreciable, and we are -able to see, not only its transcendent importance, but the utter -impossibility of its being otherwise. There is in all the works of God -perfect harmony, as well as perfect wisdom, and, therefore, such a -monstrosity as a “colored man”—or a being like ourselves in all except -the color of the negro—is not merely absurd, but as impossible in fact, -though not so palpable to a superficial intelligence, as a white body -with a negro head on its shoulders, or indeed as a dog with the head of -any other animal or form of being. - -The face of the Caucasian reflects the character, the emotions, the -instincts, to a certain extent the intellectual forces, and even the -acquired habits, the virtues or vices of the individual. This, to a -certain extent, depends on the mobility of the facial muscles, and the -general anatomical structure and outline of the features; but without -our color, the expression would be very imperfect, and the face wholly -incapable of expressing the inner nature and specific character of the -race. For example: What is there at the same time so charming and so -indicative of inner purity and innocence as the blush of maiden modesty? -For an instant the face is scarlet, then, perhaps, paler than ever in -its delicate transparency; and these physical changes, beautiful as they -may be to the eye, are rendered a thousand times more so by our -consciousness that they reflect moral emotions infinitely more -beautiful. Can any one suppose such a thing possible to a black face? -that these sudden and startling alternations of color, which reflect the -moral perceptions and elevated nature of the white woman, are possible -to the negress? And if the latter cannot reflect these things in her -face—if her features are utterly incapable of expressing emotions so -elevated and beautiful, is it not certain that she is without them—that -they have no existence in her inner being, are no portion of her moral -nature? To suppose otherwise is not only absurd, but impious; it is to -suppose that the Almighty Creator would endow a being with moral wants -and capacities that could have no development—with an inner nature -denied any external reflection or manifestation of its wants or of -itself. Of course, it is not intended to say that the negress has not a -moral nature; it is only intended to demonstrate the fact that she has -not _the_ moral nature of the white woman; and, therefore, those who -would endow her inner nature with these qualities, must necessarily -charge the Creator with the gross injustice of withholding from her any -expression of qualities so essential to her own happiness, as well as to -our conception of the dignity and beauty of womanhood. This same -illustration is extensively diversified in regard to the other sex. It -is seen every day in our social life, and confronts us at every step. -The white man is flushed with anger, or livid with fear, or pale with -grief. He is at one moment so charged with the darker passions as to be -almost black, and the next so softened by sorrow or stricken by grief -that the face is bloodless and absolutely white. All these outward -manifestations of the inner nature—of the moral being with which God has -endowed us—are familiar to every one. They form a portion of our daily -experience, and constitute an essential part of our social life. - -There are great differences among our people in regard to the general -expression of the features. Some reflect in their faces all the emotions -by which they are moved, while others are so stolid, or they have -acquired such a control over themselves in these respects, as to appear -impenetrable. But this has no connection with color, or any relation to -that great fundamental and specific fact by which and through which the -Almighty has adapted the character and revealed the relative conditions -of the several human races. Like all the other great facts involved, -color is the standard and exact admeasurement of the specific character. -The Caucasian is white, the Negro is black; the first is the most -superior, the latter the most inferior—and between these extremes of -humanity are the intermediate races, approximating to the former or -approaching the latter, just as the Almighty, in His boundless wisdom -and ineffable beneficence, has seen fit to order it. Color is no more -radical or universal, or no more a difference between white men and -negroes, than any other fact out of the countless millions of facts that -separate them. It is more palpable to the sense, more unavoidable, but -no more universal or invariable than the difference in the hair, the -voice, the features, the form of the limbs, the single globule of blood, -or the myriads and millions of things that constitute the Negro being. -It would seem that the Almighty Creator, when stamping this palpable -distinction on the very surface, had designed to guard His work from any -possible desecration, and therefore had marked it so legibly, that human -ignorance, fraud, folly, or wickedness, could by no possibility mistake -it. And indeed it is not mistaken, for those perverse creatures among us -who clamor so loudly for negro equality, or that the negro shall be -treated as if he were a white man, only desire to force their hideous -theories on others, and would rather have their own families utterly -perish from the earth than to practice or live up to their doctrine in -this respect. The term “colored man,” or “colored person,” though -natural enough to Europeans, or to those who had never seen negroes, or -different races from themselves, could never have originated in a -community having negroes in its midst, for it is not only a misnomer but -an absurdity as gross as to say a colored fish or a colored bird. -Finally, as color is the standard and the test of the specific -character, revealing the inner nature and actual capabilities of the -race, so, too, is it the test and standard of the normal physical -condition of the individual. The highest health of the white man is -distinguished by a pure and transparent skin, and exactly as he departs -from this, his color is clouded and sallow; while that of the negro is -marked by perfect blackness, and the departure from this is to dirty -brown, almost ash-color—thus, as in everything else, revealing the -eternal truth that life and well-being, social as well as individual, -are identical with an exact recognition of these extremes, and that it -is only when disease and unnatural conditions prevail, that a certain -approximation to color or to equality become possible. - - - - - CHAPTER VI. - FIGURE. - - -To consider and properly contrast the attitude or the general outline of -the negro form with that of the Caucasian, needs a large space to do the -subject justice. But a few brief points are sufficient to grasp its -essential features and enable every one to add or to fill up the details -from his own experience. Cuvier, the great French zoologist, it is said -might pick up a bone of any kind, however minute, in the deserts of -Arabia, and from this alone determine the species, genus, and class to -which it belonged. This at first seems almost incredible, but a moment’s -reflection shows not only its practicability, but the ease and certainty -with which it may be accomplished. Indeed we have recently witnessed a -still more remarkable instance of this tracing the life and defining the -relations of organized beings from a minute and remote point. Agassiz -has been able, from a single scale of a fish, to determine the specific -character of fishes, and those, too, which he had never before seen! A -bone is picked up at random by the zoologist; he soon discovers that it -is a bone of the thigh of some animal, and this necessarily leads to the -fact that it belonged to a quadruped, and it, in its turn, leads to -other facts equally connected and dependent on each other, for that -great fundamental and eternal law of harmony or adaptation which God has -stamped on the organic and material universe permits of no incongruities -or contradictions to mar its beauty or deface its grandeur. Thus an -anatomist, who had given a certain amount of attention to the subject, -might select the smallest bone, a carpal or bone of the finger, for -example, and determine from among millions of similar ones, whether it -was that of a white man or of a negro, with perfect certainty and the -greatest ease. He would know that such bone formed part of a hand with a -limited flexibility—that the bony structure was in accord with the -tendons and muscles that moved it, and gave it, compared with that of -the Caucasian, a restricted capacity of action, of susceptibility, etc., -and he would necessarily connect this hand with an arm of corresponding -structure, and going on multiplying the connections and relations, he -would be led to the final result, and without possibility of mistake, -that the bone in question belonged to a negro. But while the analysis of -a single bone or of a single feature of the negro being is thus -sufficient to demonstrate the specific character or to show the -diversity of race, that great fact is still more obviously and with -equal certainty revealed in the form, attitude, and other external -qualities. The negro is incapable of an erect or direct perpendicular -posture. The general structure of his limbs, the form of the pelvis, the -spine, the way the head is set on the shoulders, in short, the _tout -ensemble_ of the anatomical formation, forbids an erect position. But -while the whole structure is thus adapted to a slightly stooping -posture, the head would seem to be the most important agency, for with -any other head or the head of any other race, it would be impossible to -retain an upright position at all. - -The form or figure of the Caucasian is perfectly erect, with the eyes on -a plane with the horizon, and the broad forehead, distinct features and -full and flowing beard, stamp him with a superiority and even majesty -denied to all other creatures, and relatively to all other races of men. -On the contrary, the narrow and longitudinal head of the negro -projecting posteriorly, places his eyes at an angle with the horizon, -and thus alone enables him to approximate to an erect position. Of -course, we are not to speculate on what is impossible or to suggest what -might happen if the negro head had resembled that of the Caucasian, for -the slightest change of an elementary atom in the negro structure would -render him an impossible monstrosity. But with the broad forehead and -small cerebellum of the white man, it is perfectly obvious that the -negro would no longer possess a centre of gravity, and therefore those -philanthropic people who would “educate” him into intellectual equality -or change the mental organism of the negro, would simply render him -incapable of standing on his feet or of an upright position on any -terms. Every one must have remarked this peculiarity in the form and -attitude of the negro. His head is thrown upwards and backwards, showing -a certain though remote approximation to the quadruped both in its -actual formation and the manner in which it is set on his shoulders. The -narrow forehead and small cerebrum—the centre of the intellectual -powers—and the projection of the posterior portion—the centre of the -animal functions—render the negro head radically and widely different -from that of the white man. This every one knows, because every one sees -it every day, and the universal and all pervading law of adaptation -which God has eternally stamped upon the structure of all His creatures -enables the negro to thus preserve a centre of gravity and comparatively -an upright posture. But were it true that men can make themselves, can -push aside the Almighty Creator Himself, as taught by certain -“reformers” of the day, and vastly improve the “breed” and, as the -“friends of humanity” hold, that the negro can be made to conform in his -intellectual qualities to those of the white man, then it is certain -that their difficulties would become greater than ever. That the -cerebrum or anterior portion of the brain is the centre, the seat, the -organism, in fact, of the intellectual nature, is as certain as that the -eye is the organ of sight, and that in proportion to its size relatively -with the cerebellum—the centre of the animal instincts—is there mental -capacity, however latent it may be in the case of individuals, is -equally certain. And should these would-be reformers of the work of the -Almighty change the intellectual nature of the negro, they would -necessarily change the organism through which, and by which, that nature -is manifested, and thus enlarging the anterior and diminishing the -posterior portion of the brain into correspondence with their own, it is -perfectly evident that they would destroy the harmony which exists -between the negro head and the negro body, and instead of a black-white -man, or a being with the same intellectual nature as ours, they would -render him as utterly incapable of locomotion or of an upright position -at all as if they had cut off his head, instead of re-creating it on the -model of their own! The whole anatomical structure, the feet, the hands, -the limbs, the size and form of the head, the features, the hair, the -color, the _tout ensemble_ of the negro being, as it is revealed to the -sense, embodies the negro inferiority when compared with other races; -and as regards the white man or Caucasian, it presents a contrast so -striking and an interval so broad and unmistakable that it seems -impossible any one’s senses could be so blunted, or his perceptions so -perverted as to be rendered incapable of perceiving it. The flexible -grace of the limbs, the straight lines of the figure, the expressive -features, the broad forehead and transparent color, and flowing beard, -all combine to give a grace and majesty to the Caucasian that stamps him -undisputed master of all living beings, and even the creatures of the -animal world perceive and acknowledge this supremacy. It is not an -uncommon thing in India for a tiger, rendered desperate by hunger, to -suddenly leap into a crowd and to carry off a man, but instead of a -European he invariably selects a native, and while such a thing as the -seizure of a white man is unknown, the negroes in Sierra Leone are -frequently carried off and eaten by lions. The instinct of the animal -leads it to attack the inferior, and therefore feebler being, as even -our domestic animals are far more likely to attack children than adults. -The negro actually has nothing in common with the animal world that -other races have not, but those things common to men and animals are -much more prominent in him. Thus, while there is an impassable and -perpetual chasm between them, there is a certain resemblance between the -negro and the ourang-outang. The latter is the most advanced species of -the simiadæ or ape family, while the negro is the lowest in the scale of -the human creation, and the approximation to each other, though of -course eternally incomplete, is certainly striking. As stated elsewhere, -the author does not belong to that gloomy and forbidding school of -materialism which would make the faculties and even our moral emotions -the mere result of organism. But there is an inseparable connection -which necessarily renders them the exact admeasurement of each other, -and though neither cause nor result, and their ultimate relation -eternally hidden from the finite mind, they are, in this existence at -least, inextricably bound up together. The approximation, therefore, of -the negro to the ourang-outang, while there is a boundless space within -the circle of which there can be no resemblance—for the negro is -absolutely and entirely human—and within which it is not proposed to -enter, is exactly revealed in the outward form and attitude. The negro, -from the structure of his limbs, his head, etc., has a decided -inclination to the quadruped posture, while the ourang-outang has an -equal tendency to the upright human form. The latter often walks -partially erect, and sometimes even carries a club, while the typical -negro in Africa or Cuba, or anywhere in his natural state, is quite as -likely to squat on his hams as to stand on his feet. Thus, an anatomist -with the negro and ourang-outang before him, after a careful comparison, -would say, perhaps, that nature herself had been puzzled where to place -them, and had finally compromised the matter by giving them an exactly -equal inclination to the form and attitude of each other. - - - - - CHAPTER VII. - THE HAIR. - - -Next to color, there is nothing so palpable to the sense as the hair, or -nothing that reveals the specific difference of race so unmistakably as -the natural covering of the head. The hair of the Caucasian is a -graceful and imposing feature or quality, of course in perfect harmony -with everything else, but sometimes, and especially in the case of -females, it is an attribute of physical beauty more striking and -attractive than any other. Its color, golden or sunny brown, and the -dazzling hues of black, purple, and auburn tresses, has been the theme -of poets from time immemorial, while its luxuriance, and silky softness, -and graceful length will continue to be the pride of one sex and the -admiration of the other as long as the perception of beauty remains. - -In the Mongol, Malay, or Indian, as well as the Negro, it remains the -same through all the stages of life, and it is only in extreme old age -that it becomes gray or silvery white, or even falls off from any -portion of the head. The coarse, stiff, black hair of the Indian child -is that also of its parents—and a gray-headed or bald-headed Indian, -except in some cases of extreme old age, is as rare perhaps as that of a -bald-headed negro. But the child of the Caucasian, with perfectly white -or flaxen hair, expands into the maiden with clustering ringlets of -auburn or perhaps raven black, to be threaded with silver, in middle -life perhaps, and though less common than with the other sex, a few -years later it becomes again, as in early childhood, perfectly white. -But there are no exceptions to the uniform color of the hair in other -races. Such a thing as a flaxen-haired or a light-haired negro child -never existed. There may be sometimes a slight approximation in this -respect among Mongols, but the hair of the negro, except in some cases -of extreme old age, remains absolutely the same at all periods, from the -cradle to the grave. The elementary structure as shown by the elaborate -microscopical observations of Mr. Peter A. Browne, of Philadelphia, -differs as widely as the external or superficial modifications. The -popular notion that it is wool instead of hair that covers the negro -head is like many others, founded on a mere external resemblance, -without any actual correspondence. It is hair, but _sui generis_, or -rather specific and common to the negro alone, and however widely -different from that of white people, it is no more so than any other -quality or feature of the negro nature. The variations of this feature -in the white race are almost unlimited. Hair dressing even has been -elevated to the respectability of an art, if not to the dignity of a -science. For many generations the kings of France kept _artistes_ of -this character, who often received a salary equal to the ministers of -the crown, and one of them, Oliver Le Dain, became in fact, if not in -form, the actual ruler of the kingdom. But it was the princesses and -ladies of the court that exalted this “art” to its highest pitch of -extravagance and display. Marie Antoinette—one of the most unhappy women -that ever lived—made it an important part of every day’s employment, and -exacted the same labor from her attendants. Even in our own more -sensible times, the Empress Eugenie changes the fashions in this respect -almost every month, and the styles or modes of dressing their hair is an -extravagant though amiable weakness of our own fair countrywomen. There -is in fact no mere physical quality of the female so attractive, or that -is capable of being rendered so charming, as the hair, and the elaborate -dressings, the time and labor spent on its decoration, proceed as much -perhaps from that delicate perception of the beautiful innate in woman -as it does from female vanity or the love of display. But with this -“wealth of beauty” of the Caucasian woman, what an immeasurable interval -separates her from the negress! Is it possible for any who sees the -latter, with her short, stiff, uncombable fleece of seeming wool, to -endow her with the attribute of beauty or comeliness? And though -somewhat less palpable in the other sex, the hair is an essential -element of manly beauty as well as dignity, and the “love locks” of the -cavaliers and even the “soap locks” of more modern times, are identified -with certain conceptions of manly grace. Can any one form such -conceptions in respect to the hair of the negro? Can he identify any of -these things with the crisp, stiff, seeming wool that covers the head of -that race? Can the sentiment of beauty, grace or dignity, or indeed any -idea whatever—except as a necessary provision of nature for covering the -negro head—attach to the hair of the negro? This is all that is possible -to the mind of a white person in actual juxtaposition with the negro, -and therefore while the European Abolitionist may fancy his head adorned -by “ambrosial curls,” our own native Abolitionists are wholly unable to -conceive of any use or purpose whatever for that dense mat of wiry and -twisted hair which covers the negro head, except as a provision of -nature for its protection. The protection of the head, or rather of the -brain, is the purpose or the function of the hair in all races, but -while that, in our race, is identified with elevated and striking -qualities, it is the sole purpose in the case of the negro. The short, -crisp, dense mass that covers the negro head, like every other quality -or attribute of the negro nature, is in perfect harmony with the -climatic and external circumstances with which God has surrounded him. -The popular notion that the negro skull is much thicker than that of the -white man originated from this peculiarity of the covering of the negro -head. The hair is so dense, so curled and twisted together, and forms -such a complete mat or net work as to be wholly impenetrable to the rays -of a vertical sun, and to furnish a vastly better protection for the -brain than the thickest felt hat does to that of the white man. Thus, -though negroes on our southern plantations, with the imitative instincts -of their race, copy after the whites and wear hats, it is merely a -“fashionable folly,” and dictated by no natural want, nor in the -slightest degree adds to their happiness. And beside the protection from -the fierce heats of the tropics, the hair of the negro protects his head -in other respects. It is so hard and wiry, and in fact triangular in -form, that a blow from the hand of a master would doubtless injure the -latter vastly more than it would the head of the negro, and the common -practice among them of butting each other with their heads, though -knocking them off their feet, and the concussion heard at considerable -distances, never results in injury, for the dense mat of semi-wool that -covers the head protects it from mischief. The negro hair is then -designed solely for the protection of the negro head, and not only -differs widely from that of the Caucasian, but from that of all other -races, for the negro is a tropical race, and the hair, like all other -attributes of the negro being, physical and moral, is adapted to a -tropical clime, and in perfect accord with the physical wants and moral -necessities of the race. - -But the mere covering of the head, or the mere protection of the brain, -is not all that distinguishes the different races in these respects. The -beard is equally radical and universal, though not so palpable a -specialty as color, and in some respects it may be said to be a more -important one. The Caucasian alone has a beard, for though all others -approximate to it in this respect, it is the only bearded race, and some -writers on ethnology have been so impressed with this imposing and -striking distinction that they have sought to make it the basis of a -classification of races. And there certainly is no physical or outward -quality that so imposingly impresses itself on the senses as a mark of -superiority, or evidence of supremacy, as a full and flowing beard. -Color, when in repose, or when it does not give expression to the inner -nature, does not, in reality, constitute a distinction at all, but the -beard is an evidence of superiority, that, however varied the action or -whatever the circumstances, is equally distinct and universal as an -attribute of supremacy. This is sufficiently illustrated in our own race -and our every day experience. The youth is beardless, and _pari passu_ -as he approaches to the maturity of manhood there is a corresponding -development of beard. The intellect—the mental strength—the moral -beauty, all the qualities of the inner being, as well as those outward -attributes tangible to the sense, harmonize perfectly with the growth of -the beard, and when that has reached its full development, it is both -the signal and the proof of mature manhood—an exact admeasurement and -absolute proof of the maturity of the individual as well as the type and -standard of the race. This is equally true when applied to different -races. The Caucasian is the only bearded race, but all others -approximate in this respect, and the negro is furthest removed of all, -for the tropical woolly-haired African or negro, except a little tuft on -the chin and sometimes on the upper lip, has nothing that can be -confounded with a beard. People sometimes see negroes with considerable -hair on their faces, and hence conclude that they are as likely to have -beards as white men; but they forget that all in our society who are not -whites are considered negroes, and therefore those bearded negroes have -a large infusion, and doubtless sometimes a vastly predominating -infusion of Caucasian blood. The beard symbolizes our highest -conceptions of manhood—it is the outward evidence of mature -development—of complete growth, mental as well as physical—of strength, -wisdom and manly grace, and the full, flowing, and majestic beard of the -Caucasian, in contrast with the negro or other subordinate races, is as -striking and imposing as the mane of the lion when compared with the -meaner beasts of the animal world. Like color or any other of the great -fundamental facts separating races, the beard is sufficient to determine -their specific character and their specific relations to each other, and -we have only to apply our every day experience as regards this outward -symbol of inner manhood to measure the relative inferiority of the -negro. The Abolitionists demand that the “equal manhood” of the negro -shall be recognized, and complain bitterly of a government that refuses -to respond to their wishes in this respect, but if this “equal manhood” -was actually revealed to them in the person of the negro as it is in the -persons of white men, and as God has alone provided and ordained or -permitted it to be revealed, they would be overwhelmed with astonishment -or convulsed with laughter. A negro with a full and flowing beard, with -this symbol of perfect manhood or with this outward manifestation of the -inner (Caucasian) being, would be a ludicrous monstrosity, as -impossible, of course, as the Caliban of Shakespeare; but if such a -supernatural being should suddenly make his appearance in an Abolition -conventicle, the “friends of humanity” would be as much astonished as if -an inhabitant of another world had come among them. A youth, with the -majestic and flowing beard of adult life, if the monstrosity did not -shock and disgust us, would be irresistibly comical, and equally so in -the case of the childish and romping negro. Thus, were the leaders of -the “anti-slavery enterprise” busily engaged in discussing the “equal -manhood” of the negro, and in earnestly denouncing those who, unable to -see it, decline to admit such a thing, and a negro should enter the room -with the actual proof of its existence—with the full, flowing beard of -the Caucasian, and therefore the outward symbol of an “equal manhood,” -as the hand of the Eternal has revealed it in the person of the -former—the whole Abolition congregation, if not paralyzed with horror, -would burst into uncontrollable laughter. The wrongs of the “slave,” the -cruelties of the master, the “hopes of humanity,” the most doleful -stories and the saddest tales of the suffering “bondmen,” would be -interrupted by screams of laughter at such a ludicrous spectacle as a -negro with the majestic and flowing beard of the white man. This outward -symbol of complete manhood, or this external indication which typifies -the high nature and lofty qualities of the Caucasian, is no more -impossible, however, to the negro than that “equal manhood” which is -demanded for him, and therefore were the “friends of humanity” to vary -their programme and demand an “equal” beard, or that we shall grant the -negro the full and flowing beard of the Caucasian, they would render -their performances more interesting without giving up any of their -“principles,” as the absurdity is exactly the same in either case. - - - - - CHAPTER VIII. - THE FEATURES. - - -The features reflect the inner nature, the faculties or specific -qualities, and they are distinct or indistinct, developed or -undeveloped, as we ascend or descend in the scale of being. In the -simpler forms of animal existence, there is close resemblance to -vegetable life in this respect; but ascending to the vertebrata, and -especially the mammalia, there is a broad distinction between the head -and body, and instead of an undefined uniformity pervading the whole -exterior surface, the face becomes a centre in which the essential -character of the creature is written by the hand of Nature. It is true, -that the general form of the body is significant of the grosser -qualities. The muscular and motive forces of the horse are evidently -designed for swiftness; those of the lion, and the felinæ generally, are -designed both for strength and swiftness; while that of the ox and other -mammalia is adapted to a negative kind of strength which results from a -combination of all the physical forces, and not, as in the former case, -from an excessive muscular development. But the higher qualities, even -in animals, are legibly written in the face or features. In the human -creation, of course, this external reflection of the inner nature in the -features becomes vastly more distinct and real, and in our own race not -unfrequently does the face become a very window of the soul, where may -be read the sweetest and most exquisite emotions of a sensitive and -delicate nature, or, as sometimes happens, the gross and sensual -thoughts of a depraved and perverted one. There are, indeed, countless -and innumerable variations in our own race in this respect. The white or -Caucasian men of Asia, of Africa, Europe, and America, are so modified -by climate, habits, government, religion, etc., that those ethnologists -who are not anatomists have sometimes confounded them, and classed them -as distinct species. Even on the same continent, in the same country, -sometimes the same family, these variations are so marked that they -always seem to belong to different species. The globular head, broad -forehead, oval cheeks, straight nose, and distinct, well-defined lips -and mouth, however, whatever may be the expression, always remain the -same, and can never be confounded with any other race of men. And these -modifications in the Caucasian are not confined to the face, but pervade -the whole surface. White, black, and red hair, white skin and brown -ones, blondes and brunettes, are often found in the same family. It is -even so in regard to size—some are short and others tall—some pigmies -while others are giants—and not unfrequently in the same household, -while the same nation exhibits every possible variety in this respect. -The Caucasian race alone presents these variations—the other races great -uniformity; and the negro, lowest in the scale, presents an almost -absolute resemblance to each other. Of all the millions that have -existed on the earth, their hair not only in color but in form has been -absolutely the same, and such a being as a different-colored or -straight-haired, or long-haired negro never existed. On visiting a -plantation at the South, one sees a thousand negroes so nearly alike, -that except where wide differences of age exist, they are all alike, and -even in size rarely depart from that standard uniformity that nature has -stamped upon the race. The entire external surface, as well as his -interior organism, differs radically from the Caucasian. His muscles, -the form of the limbs, his feet, hands, pelvis, skeleton, all the organs -of locomotion, give him an outward attitude that, while radically -different from the Caucasian, approaches an almost absolute uniformity -of character in the negro. His longitudinal head, narrow and receding -forehead, flat nose, enormous lips and protuberant jaws, in short, his -flat, shapeless and indistinct features strikingly approximate to the -animal creation, and they are as utterly incapable of reflecting certain -emotions as so much flesh and blood of any other portion of his body. -The Almighty and All-Wise Creator has made all things perfect, and -adapted the negro features, as well as those of the white man, to the -inner nature, but if it were true that the negro had certain qualities -with which ignorance and delusion would endow him, then it would be -quite evident that the Almighty Creator had made a fatal blunder in this -case, for it is clearly a matter of physical demonstration that the -negro features cannot reflect these qualities. The features of the -animal are made to express its wants, to reflect the nature God has -given it. We witness this every day among our domestic animals—the cat, -the dog, the horse, all exhibit their qualities, their wants, their -moods, at different times their anger, suffering, and affection, all -that their natures are capable of, are reflected in their faces, and we -understand them. In our own race, the transparent skin, the deeply cut -and distinct features become often a perfect mirror of the inner nature, -and reflect the nicest shades of feeling as well as the deepest emotions -of the soul. Envy, anger, pride, shame, scowling hate and malignant -fear, as well as gentle affection and the most exalted love, are written -as legibly in the face as if they were things of physical form, and -their innumerable modifications and variations are witnessed all about -us, and every day of our lives. How grandly this is displayed in the -case of the orator! This must have been apparent to those who heard Mr. -Clay in the Senate, and saw those wonderful changes of feature—one -moment convulsed with anger, then lit up with genius, or with pride and -pomp of conscious power, and in another reflecting, perhaps, all a -woman’s sweetness or a child’s gentleness. Color, of course, is -essential to this, for a display of the passions and emotions on the -dark ground-work of the negro skin would be as impossible as a rainbow -at midnight, but without the deeply cut and distinctly marked features -of the Caucasian, color would be comparatively useless in reflecting the -grander emotions of the soul. Any one referring to his own experience -for a moment will see how impossible, as a mere physical matter, that -the negro face can reflect the qualities attributed to him by those who -are ignorant of his real nature. The narrow and receding forehead, the -shallow eyes, flat nose, almost on a level with the cheeks, the -protruding and enormous lips,—the only thing that really can be said to -be distinct in the negro face,—the _tout ensemble_ without form or -meaning when contrasted with the white man, is, in connection with the -color, the dark ground of the negro skin, clearly incapable of -reflecting certain qualities of our own race. The negro has, of course, -moral emotions, as have all human creatures, and his face, like that of -the Caucasian, is capable of reflecting all _his_ wants, his likes and -dislikes, his hopes and fears, but every one who has seen him must -_know_ that the higher qualities of the Caucasian cannot find expression -in the negro features, and therefore he does not possess those -qualities, or, as has been said, the All-Wise and Almighty Creator of -all has committed a fatal mistake, and unjustly endowed him with -qualities which he is forever forbidden to express! - - - - - CHAPTER IX. - LANGUAGE. - - -A few years since, an eminent historian, in a public lecture, discussed -the probabilities of a universal language as an instrument of universal -history, and as means for the universal civilization of mankind! Another -public lecturer discussing this subject, and on a professedly scientific -basis, held that language had a miraculous origin, though the period -when this supernatural gift was conferred on man was left wholly to the -imagination of his audience. Others, and among them Buffon, Pritchard, -and even several ethnologists, have scarcely risen above this nonsense, -while their uses or application of this faculty have been vastly more -injurious to science than even their original misconceptions on the -general subject. - -Language is naturally divided into two distinct and widely separated -portions, having no necessary connection, though at certain points or -stages uniting and combining together. First, is that universal capacity -of expressing itself—its wants, its sufferings, and its enjoyments—which -God has given to all His creatures, from the insect at our feet to the -Caucasian man standing at the head of this vast and innumerable host of -living beings. In the second place, in its structure and arrangement -into parts or portions of speech; in short, its grammatical -construction. With the former it is alone or mainly proposed to deal in -this place, though it will be necessary occasionally to refer to the -latter. As has been said, all living or rather all animal beings have -the faculty of expressing their wants, and they have a vocal organism in -exact correspondence with these wants and the purposes for which they -are designed by the common Creator of all. Except to a few laborious and -enthusiastic students of natural history, the vast world of insect life -is a _terra incognita_, but each one of these myriad of beings is -adapted to some specific purpose and beneficently designed by the -Almighty Master of Life for the same universal enjoyment which is so -distinctly revealed as the end of their existence in the more -elaborately organized and higher endowed classes of animal being. And -millions of these minute and often unseen creatures are daily and hourly -singing praises to the Almighty Creator for His infinite goodness, -rendering the fields and forests vocal with the music of their gratitude -and the exuberance of their enjoyment. As we ascend in the scale of -animated existence, the vocal faculty or language becomes still more -distinctly revealed, with a vocal apparatus or organism in exact -correspondence with the function or faculty that God has given to the -being in question. The pigeon, of course, cannot give us the notes of -the canary bird, nor the owl sing the songs of the nightingale. The -serpent cannot exchange his hiss for the growl of the tiger, nor the ass -abandon its uncouth utterances for the mighty roar or the majestic voice -of the lion. Each is permitted to express its wants, its sufferings, and -its joys, and each is provided with a vocal organism specific and -peculiar to itself and to its kind, and in accord with the universal law -of adaptation which inseparably unites organism with function. This, -then, in its elementary form, is language—a faculty common to the animal -world, and a necessity of animal existence. It differs in no essential -respect in regard to human beings, or it varies no more from that of the -animal world than other functions or faculties of the human being. There -is, it is true, a point of departure or divergence where the analogies -of the animal world are no longer applicable to human beings, or where -animal beings cannot furnish parallels for those endowed with a moral -nature and destined for immortality; but a vocal organism with its -corresponding faculty or function is essentially the same thing in both, -and differs only in form and degree among the innumerable beings that -compose or are comprised within the vast world of animated existence. -While language, therefore, the voice or faculty by which animals as well -as human beings express their wants, is universal and only varied as the -structure and nature are varied, and while the vocal organism is in -exact harmony with the faculty or function in all cases and in every -phase of animated existence, there is also, and of necessity, a specific -modification of this faculty in the case of the several human races or -species. The vocal organs of the negro differ widely from those of the -white man, and of course there is a corresponding difference in the -language. The specific or the most essential feature of the negro nature -is his imitative instincts, or his capacity for imitating the qualities -and for acquiring the habitudes of the white man. This, of course, is -limited to his actual juxtaposition with the superior race, for aside -from that organic necessity which utterly forbids its being otherwise, -there is no historical fact better attested than that which shows him -invariably relapsing into savageism whenever he is left without the -restraining support of the former. But for wise and beneficent purposes, -God has endowed him with a capacity of imitation, and he is enabled to -apply it to such an extent that those ignorant of the negro nature -actually offer it as a proof of his equal capacity! But with all his -power to thus imitate the habits and to copy the language of the white -man, it is not possible that a single example can be furnished of his -success in regard to the latter. With us, and especially at the North, -all are negroes who are tainted with negro blood, and thus many persons -will imagine that they have seen negroes who were as competent to speak -our language as white men themselves. But no actual or typical negro -will be able—no matter what pains have been taken to “educate” him—to -speak the language of the white man with absolute correctness. European -ethnologists have, notwithstanding, sought to make language the means -for tracing the history and determining the character of races, the -worthlessness and indeed the absurdity of which only needs a single -illustration to expose it. The negroes of Hayti have imitated or copied -the language of their former masters, the French, therefore they are of -the same race, and the future ethnologists would pronounce them -Frenchmen! As the negro cannot preserve anything that he copies from the -Caucasian beyond a certain period, the negroes of that island are -rapidly losing all that they obtained from their former masters, and -though the educated portion on the coasts, and especially the mongrels, -yet retain the French language, those in the interior are rapidly -relapsing into their native African tongue. And a century or two hence, -when the French is entirely extinct and the existing negro population -speak an African dialect, or what is far more probable, speak our own, -the ethnological enquirer would decide that those led by Touissant and -Christophe in the war of “Independence” were Frenchmen instead of -Negroes, because, forsooth, the public documents of the time showed they -spoke the French language! Thus, while language is an important means -for tracing nationalities or varieties of our own race, as, for example, -the modern Spanish, French, Italian, etc., in connection with the great -Latin family of southern Europe, it is simply absurd to apply it to -distinct species like Caucasians and negroes. Each race or each species, -as each and every other form of life, is in perfect harmony with itself, -and therefore the voice of the negro, both in its tones and its -structure, varies just as widely from that of the white man as any other -feature or faculty of the negro being. Any one accustomed to negroes -would distinguish the negro voice at night among any number of those of -white men by its tones alone, and without regard to his peculiar -utterances. Tones or mere sounds are of course indescribable, and -therefore no comparison in this respect is possible, but all those -familiar with the tones of the negro voice know that it is never musical -or capable of those soft and sweet inflections or modulations common to -our own race. Music is to the negro an impossible art, and therefore -such a thing as a negro singer is unknown. It is true that, a few years -since, certain amiable people, both at the North and in England, -believed for a time that they had secured a prodigy of this kind in the -person of the “Black Swan,” but after a careful and patient trial, it -was found to be a mistake. She was not even a negress, though perhaps of -predominating negro blood, and was aided and encouraged by every -possible means, especially in England, where she was actually placed -under the care of Queen Victoria’s music master, but without -avail—Nature was superior to art—the laws of God more potent than those -of human invention—and the “Black Swan” finally disappeared from public -view. The negro is fond of music, as are all other beings, and indeed -all animal beings of the more elevated classes, but music is to him -merely a thing of the senses. With the white race music is perceived as -well as felt—an intellectual as well as sensuous thing—and though it by -no means follows that intellectual persons, with minds above the common -average, should also have musical powers, that sensitive and exquisite -organization which is necessary to a musical genius must be united with -a brain of corresponding complexity. The brain and the nerves constitute -a whole—a system—however widely portions of the latter may diverge in -their especial functions, and it is as impossible that the musical -temperament, or that the elaborate and exquisitely sensuous system of -the Caucasian could be united with the brain of the negro, as it would -be to unite the color of the former with the negro structure. The negro, -therefore, neither perceives nor can he give expression to music—he has -neither the brain nor the delicacy of nerve nor the vocal organism that -is essential to this faculty—all that is possible to him is a certain -approximation through his wonderful powers of imitation, but which is -less available to him in this respect perhaps than any other. His brain -is much smaller, but his nerves are much larger, and his senses are -consequently much more acute, and here is the cause of that “musical -power” with which ignorant and mistaken persons have endowed him. Music -is felt by the nerves rather than perceived by the brain, in his feet as -much as in his head, and with an intensity unknown and unfelt by whites. -His imitative instinct enables him to rapidly acquire the language of -his master, but he also loses it with similar rapidity. The negroes -imported to the West India Islands, though living on large plantations, -soon acquired the language of the few whites, so far as words were -concerned, but an organic necessity compelled them to retain the -structure of their original tongue. Thus, those in British islands spoke -English, in French islands, French, etc., but the general structure -remained the same in all, and now, when the external force applied by -the several European governments has removed the control and guidance of -the superior race, they are rapidly losing the words of their former -masters, and in this as well as every other respect returning to their -native Africanism. In Hayti, where the imitative capacity has little or -nothing to stimulate it, this process is very rapid indeed, and could -they be entirely isolated, the utter extinction of the French language -would doubtless occur within the present century. - - - - - CHAPTER X. - THE SENSES. - - -The senses are those special organisms that connect us with the outer -world through which external impressions are received and transmitted to -the brain—the great sensorium or centre of the nervous system. They are -popularly designated as sight, hearing, smelling, touch, and taste, each -having its own peculiar organism; some, as sight, exceedingly elaborate, -and others, like taste, quite simple, being little more than a delicate -expansion of nervous matter spread upon the tongue and lining the inner -surface of the mouth. The nervous system includes the brain and the -nerves, but is, in fact, an indivisible whole, of which the brain forms -the centre, and the nerves the circumference, in exact proportion as we -ascend in the scale of being. The centre of the nervous system is -increased and the circumference diminished as the brain becomes larger -and the nerves smaller. Among quadrupeds—the horse, for example—the -nerves are enormously large in comparison with the brain of that animal; -and this holds good throughout, so that an intelligent physiologist -might determine the possible capabilities of any of the higher order of -animals by a simple comparison of the brain and nerves. And in the human -creation a single skull of a Mongol, or Malay, or Negro, and especially -of the latter, should be quite sufficient to enable a physiologist to -comprehend the essential character of the race to which it belonged. -True, he might, as has often happened, mistake it for an abnormal -specimen of the Caucasian, and thus display a vast amount of learned -nonsense of the Gall-Spurzheim order, but if he knew it to be an actual -negro skull, and then compared it with that of the Caucasian, he should -be able not only to determine the intellectual inferiority, but the -vastly preponderating sensualism of the former. He would see that the -relatively small cerebrum, and the large cerebellum, must be united with -a corresponding development of the senses, and a comparatively -dominating sensualism. The mere organism of the senses, of sight, -hearing, etc., though of course differing widely from those of the -Caucasian, it is not necessary to describe, for even in animals of the -higher class there is a certain resemblance, and the student of anatomy -studies the mechanism of the eye in the ox or horse as satisfactorily as -in that of the human creature. - -The organisms while thus, in a sense, similar—of the eye, for example—in -whites and negroes, is more elaborately and delicately constituted in -the case of the former, and therefore it is also vastly more liable to -disease, to congenital defects, to strabismus, etc., and especially -short-sightedness. The negro, on the contrary, rarely suffers from these -things, or even from inflammation of the eyes, so common among white -people, and though, in keeping with the imitative instinct of the race, -the negro “preacher” dons spectacles as well as white neck-cloth, it may -be doubted if there ever was a case of near-sightedness in the typical -negro. Though in extreme old age they doubtless lose the power of vision -common to their youth, it is rare that negroes need spectacles at any -age. The organism is supplied with a larger portion of nervous matter -than in the case of the whites, and the function or sense is thus -endowed with a strength and acuteness vastly greater than are the senses -of the Caucasian. Travelers and others mingling among savages, Indians, -negroes, etc., have observed the extraordinary power and acuteness of -the external senses, and have supposed that this was a result of their -savage condition, which, calling for a constant exercise of these -faculties, gave them an extraordinary development. And Pritchard, -carrying this theory or notion to an extreme, inferred that men were -originally created negroes, for the exigencies of savage life demanded, -as he supposed, a black color as well as acuteness of the senses! -Doubtless the civilized negro of America ordinarily displays less -strength and acuteness of sense than his wild brother of Africa, but he -is born with the same faculties, and were the surrounding circumstances -changed so as to call them into more active exercise, he would exhibit -similar characteristics. - -The Almighty Creator, with infinite wisdom, has adapted all His -creatures to the ends or purposes of their creation. The Caucasian or -white man, with his large brain and elevated reasoning powers, is thus -provided with all that is necessary to guard his safety and to increase -his happiness. Inferior races, with smaller brains and feebler mental -powers are endowed with strength and acuteness of the external senses -which enable them to contend specifically with surrounding circumstances -and to provide for their safety. This is strikingly manifest in the -North American Indian who marks or makes a trail in the forest which he -follows with unerring confidence, though the eye of the white man sees -nothing whatever. The descriptions of Indian character in Cooper’s -novels are in these respects perfectly correct and true to nature, as -are all those of the Indianized white man, Leather-Stocking, Hawkeye, -etc. The one depends upon his senses—his sight, hearing, etc., the other -on his powers of reasoning or reflection, which in the end enable him to -“sarcumvent” his Huron enemies and to win the victory. Each, according -to his “gifts,” is able to fulfil the purposes of his creation, and -while the superior intelligence of the Caucasian is spreading that race, -with its benign and civilizing consequences, over the whole northern -continent, the strength and acuteness of his senses have enabled the -Indian to resist to a degree all these mighty forces for three hundred -years. - -Some historians have advanced the notion that Rome was overrun by -northern barbarians, similar to our North American Indians, but if the -mighty hordes led by Alaric and Genseric to the conquest of Italy, had -been Indians, not one would have escaped to tell the tale of their -destruction. A high civilization, rotten at heart, falls an easy -conquest to ruder and more simple communities of the same race—thus, the -effete and corrupt Roman aristocracy fell before the simple and rude -populations of Northern Europe, as the polished and scholastic Greeks -had succumbed to the Romans, when the latter practised the simple and -hardy virtues of their earlier history. In our own times we have seen -Spain, long ruled over by an effete and worn-out aristocracy, sink from -a first class to a fourth rate power, while France, relieved from the -dead weight of “nobility,” has in half a century become the leading -power of the world. And if the English masses have not sufficient -vitality to cast off the mighty pressure of a diseased and effete -aristocracy by an internal reform like that which the French passed -through in 1789, then it is certain that, at no distant day, the nation -will fall a conquest to some external power that has greater vitality -than itself, however deficient it may be in wealth and learning, and -those refinements that pass for high civilization. But while nations -ruled over by privileged classes thus carry within them the seeds of -their own destruction, and sooner or later fall a conquest to ruder and -simpler societies, the intellectual superiority of the white man always -enables him to conquer inferior races, whatever may be the disparity of -numbers, and Clive with three thousand Europeans, attacking the Hindoo -horde of one hundred thousand, or Cortez invading Mexico with five -hundred followers, amply illustrates the natural supremacy of the -Caucasian race. But, on the contrary, if the Aztecs had had the -intellectual capacity of the Caucasian superadded to their own specific -qualities—the strength and acuteness of the senses—common to the native -race, not alone would Cortez have failed to conquer them, but it may be -doubted if all Europe, combined together for that purpose, could have -accomplished it. - -There are no examples for testing the capabilities of negroes in these -respects, for there is no instance in history where they have contested -the supremacy of the white man, the insurrection in Hayti having been -the work of the “colored people” and mulattoes, and the negroes only -forced into it by their fears after the outbreak was complete. But we -have the actual physical facts as well as our every-day experience of -the negro qualities, and therefore can arrive at positive truth when -comparing him with the superior race. The large distribution of nervous -matter to the organs of sense and consequent dominating sensualism (not -mere animalism), is the direct cause of that extreme sloth and indolence -universal with the race. The small brain and limited reasoning power of -the negro render him incapable of comprehending the wants of the future, -while the sloth dependent on the dominating sensualism, together with -strong animal appetites impelling him always to gross self-indulgence, -render a master guide or protector essential to his own welfare. Indeed -it may be matter of doubt which is the paramount cause of the negro’s -inability to provide for future necessities—his limited reasoning power -or his indolence—his small brain or his dominating sensualism. It is a -statistical _fact_ that “free” negroes do not produce sufficient for -their support, and consequently that they tend perpetually to -extinction, and when it is remembered that the small brain and feeble -intellectual power render them incapable of reasoning on the future -rewards of self-denial, and that the large distribution of nervous -matter in the organs of sense, and the consequent sensualism impels them -to gross indulgence of the present, and moreover that they are in -juxtaposition, and must contend with white people, then it is plain -enough to see that it could not be otherwise, and that the total -extinction of these unfortunate beings is necessarily a question of time -alone. - -But it is not the mere predominance of the senses, or the strength and -acuteness of the sense which so broadly and radically separates whites -and negroes. They are entirely different in the manifestations of these -qualities. As has been observed, there are few if any near-sighted -negroes, or negroes with other defects of vision, and the sense of smell -in negroes permits them to discriminate and to indicate the presence of -the rattle snake, or other venomous serpents. And in respect to the -sense of touch or feeling, the peculiarity of the negro nature is -perhaps most remarkable of all. This sense in the white person, though -universal of course, is mainly located in the hand and fingers. Sir -Charles Bell, an eminent English surgeon, has written an interesting -work—one of the Bridgewater treatises—on the flexibility and adaptation -of the human hand, and other volumes might be given to the world without -exhausting the subject. The universal law of adaptation, indeed, demands -that the sense of touch, the flexibility of the hand, the delicacy of -the fingers, should be in accord with the large brain and commanding -intellect, otherwise the world itself would long since have come to a -stand-still, and human invention ended with the antediluvians. It is -true the structure—the arrangement of the bones, muscles, tendons, etc., -in short, the mere mechanism of the hand, is essential, but without the -sense of feeling, or that delicacy of touch found only in the fingers of -the Caucasian, the mechanical perfections of the hand would be -comparatively useless. - -All the nice manipulations in surgery, in the arts, in painting, -statuary, and the thousands of delicate fabrics seen every day and all -about us, demand both intellect and delicacy of hand, and these, too, in -that complete perfection found alone in the Caucasian. The sense of -touch, on the contrary, in the negro is not in the hand or fingers, or -only partially so, but spreads all over the surface and envelops the -entire person. The hand itself, in its mere mechanism, is incompatible -with delicate manipulation. The coarse, blunt, webbed fingers of the -negress, for example, even if we could imagine delicacy of touch and -intellect to direct, could not in any length of time or millions of -years be brought to produce those delicate fabrics or work those -exquisite embroideries which constitute the pursuits or make up the -amusements of the Caucasian female. The mechanism of the negro hand, the -absence or rather the obtuseness of the sense of touch in the fingers, -and the limited negro intellect, therefore, utterly forbid that negroes -shall be mechanics, except it be in those grosser trades, such as -coopers, blacksmiths, etc., which need little more than muscular -strength and industry to practice them. But the sense of touch, though -feeble in the hand or fingers, is none the less largely developed as are -the other senses of the negro, and spreads over the whole surface of the -body. This is witnessed every day at the South, where whipping, as with -Northern children, is the ordinary punishment of negroes. As in all -other foolish notions that spring from the one great misconception—that -negroes have the same nature as white people, the “anti-slavery” people -of the North and of Europe labor under a ludicrous mistake in respect to -this matter. They take their notions of flogging from the practice of -the British army and the Russian knout, where strong men are cut to -pieces by the “cat” or beaten to death by clubs, and they suppose that -precisely similar barbarity is practiced on the “poor slave.” And the -runaway negro has doubtless added to these notions, perhaps, without -meaning it. At Abolition conventicles he is expected, of course, to -horrify the crowd with awful tales of his sufferings, but having always -had plenty to eat and never overworked, he has really nothing to fall -back on but the “cruel whippings,” which the imaginations of the former -readily transform into their own notions, but which, in fact, correspond -to that which they deal out to their own children without a moment’s -compunction. The sensibility of the negro skin closely resembles that of -childhood, and while there are doubtless cases of great barbarity in -these respects, as we all know there are in cases of children, the -ordinary flogging of negroes is much the same as that which parents, -guardians, teachers, etc., deal out to white children, and the “terrible -lash” so dolefully gloated over by the ignorant and deluded usually -dwindles down into a petty switch in reality. But it is painful to the -negro, perhaps more so than hanging would be, for while the local -susceptibility of the skin makes him feel the slightest punishment in -this respect, the obtuse sensibility of the brain and nervous system -generally would enable him, as is often manifest, to bear hanging very -well. Those who can remember being flogged in childhood will also -remember the great pain that it gave them, though now in their adult age -they would laugh at such a thing. The negro is a child forever, a child -in many respects in his physical as well as his mental nature, and the -flogging of the negro of fifty does not differ much, if any, from the -flogging of a child of ten, and while the British soldier or Russian -would receive his three hundred lashes without wincing, the big burly -negro will yell more furiously than a school-boy when he receives a -dozen cuts with an ordinary switch. - - - - - CHAPTER XI. - THE BRAIN. - - -The brain is the seat or the centre of the intellect, in short, the -mental organism. The “school men” believed that mind, intellect, the -reasoning faculty, whatever we may term it, had no locality or organism, -but, on the contrary, was some impalpable, shadowy, unfixed principle -that existed as much in the feet or hands as in any other portion of the -body. And even Locke and Bacon, while they promulgated the great truths -of inductive philosophy, were not sufficiently grounded in its -elementary principles to understand clearly the foundation of their own -doctrines. Nor did Dugald Stuart, Dr. Brown, or even the great Kant, of -more modern times, understand any better the fixed truths on which rest -the vast and imperfect systems of philosophy which they labored so -assiduously to build up in their day. It remained for Gall, Spurzheim, -and their followers to do this—to demonstrate certain great elementary -truths which form a foundation, eternal as time itself—for the mental -phenomena to rest upon, and whatever advance may be made hereafter in -the study of these phenomena, its basis is immovable. Metaphysicians -were wont to shut themselves up in their libraries and to analyze their -own emotions, etc., which when noted down, became afterwards the -material for ponderous lectures or the still more ponderous volumes -inflicted on society. Rarely, perhaps, were these speculations connected -with the brain—indeed it is a rare thing to find a physiologist -indulging in metaphysical speculation, while the most famous among the -“philosophers” were profoundly ignorant of that organ, though they -fancied they knew all about its functions! The man that should undertake -to write a treatise on respiration, and at the same time was utterly -ignorant of the structure of the lungs, or to give a lecture on the -circulation, while he knew nothing of the blood vessels, would certainly -be laughed at, and yet innumerable volumes have been written, and -continue to be written, on the functions of the brain or on “moral and -mental philosophy,” by men who never saw a human brain in all their -lives! Gall and Spurzheim did, therefore, a great good to the world when -they began their investigations of the laws of the mind, by the study of -the brain itself as the first and absolutely essential step to be taken -in these investigations. It is true, they, and especially their -followers, sought to set up a fancy science under the name of -Phrenology, and the former thus, to a great extent, neutralized a -reputation which otherwise would have secured the respect of the -scientific world. And it is also true that others before them had -recognized the same truths with more or less distinctness, but it is -certain that Gall and Spurzheim demonstrated and placed beyond doubt the -great, vital, and essential truth that the brain is the organ of the -mind, and that the mental capacity, other things being equal, is in -exact proportion to the size of the brain relatively with the body. This -truth holds good throughout the animal world, and the intelligence of -any given animal or species of animal, is always in keeping with the -size of the brain when compared with the size of the body. - -The brain is composed of anterior and posterior portions—of the cerebrum -and the cerebellum—the first the centre of intelligence, the latter of -sensation, or the first the seat of the intellect, and the latter of the -animal instincts, and the proportions they bear to each other determines -the character. As the anterior portion is enlarged and the posterior -diminished the creature ascends, or as the anterior portion is -diminished and the posterior portion enlarged it descends, in the scale -of being. These are the general laws governing men and animals. There is -intelligence in proportion to the size of the brain compared with that -of the body, and in the former there is intellectual capacity—latent or -real—in proportion to the enlarged cerebrum and diminished cerebellum. -It is true we see every day seeming contradictions to the laws in -question, but they are not so, not even exceptions, for they are not -general but universal. Every day we meet people with small heads and -great intelligence, with large heads and large stupidities, but a closer -examination may disclose the truth that the seemingly small head is all -brain, all cerebrum, all in front of the ears, while the large one is -all behind, and only reveals a largely developed animalism. And even -when this is not sufficient to explain the seeming anomaly, there is a -vast and inexhaustible field for conjecture—of accident—where misapplied -or undeveloped powers have been the sport of circumstances. A man may -have a large brain, great natural powers, in truth, genius of the most -glorious kind, and the world remain in total ignorance of the fact, and -among the countless millions of Europe doomed generation after -generation to a profound animalism, there doubtless have been many “mute -inglorious Miltons,” who have lived and died and made no sign of the -Divinity within. On the contrary, there have been men of much -distinction—of great usefulness to their fellows and to the generations -after them, who, naturally considered, were on the dead level of the -race, but by their industry, perseverance, and energy have left undying -names to posterity. Then, again, circumstances have made men great. An -epoch in the annals of a nation—great and stirring events in the life of -a people—stimulate and call into exercise qualities and capacities that -make men famous, who otherwise would not be heard of. Our own great -revolutionary period furnished examples of this, and still later, we -have Jackson, Webster, Clay, Calhoun, and their senatorial -cotemporaries, who many doubtless think will never be equalled, though -their equals in fact are in the senate now, and only need similar -circumstances to manifest that equality. - -The organism of the race—the species—whether human or animal, never -changes or varies from that eternal type fixed from the beginning by the -hand of God; and men, therefore, are now, in their natural capacities -what they always have been and always will be, whatever the external -circumstances that may control or modify the development of these -capacities. And the brain being the organ or organism of the mind, as -the eye is of the sight or the ear of the sense of hearing, it may be -measured and tested, and its capabilities determined, with as entire -accuracy as any other function or faculty. Not, it is true, as the -phrenologists or craniologists contend, that the brain reveals the -character of individuals of the same species, but the character of the -species itself, and its relative capabilities when contrasted with other -races or species of men. This is beyond doubt or question, or will be -beyond doubt or question with all those who understand it, and taking -the Caucasian as the standard or test, the capabilities of the Mongol, -the Malay, the Aboriginal American, or negro, may be determined with as -absolute certainty as the color of their skins or any other mere -physical quality. The brain of the Caucasian averages ninety-two cubic -inches, that of the negro seventy-five to eighty-five inches, while the -bodily proportions can scarcely be said to vary. There are great -variations among whites as to size—there are giants as well as dwarfs, -and quite as great variety in the form,—from the “lean and hungry -Cassius,” to the rounded proportions of a Falstaff or Daniel Lambert. -But on a Southern plantation of a thousand negroes, sex and age are the -only difference or the principal difference that one sees, and a -stranger would find some trouble to recognize any other, or at all -events to distinguish faces. The brain of the negro corresponds in this -respect with the body, and though there are doubtless cases where there -is some slight difference, there seems to be none of those wide -departures witnessed in these respects among whites. - -The material, the fibre or texture of the brain itself is little -understood, and though it is quite likely that what we call genius is -attended by a corresponding delicacy or fineness of texture in the -nervous mass, and future exploration in this abstruse matter may reveal -to us important truths, at this time little is known in regard to the -brain except the great fundamental and universal law that, in proportion -to its size relatively with that of the body is there intellectual -power, actual or latent. Many, doubtless, fancy that there are immense -differences in men in this respect—that a Webster, or Clay, or Bonaparte -are vastly superior to common men—but they have only to remember that -the brain is the organ of the intellect, to see its fallacy. The notion -has sprung from the habitudes of European society, where a man clothed -in the pomp and parade of high rank is supposed to be vastly and -immeasurably superior to his fellows, while, in truth, most of these, -or, at all events many of these are absolutely (naturally) inferior to -the base multitudes that prostrate themselves in the dust at their feet. -Nevertheless, there are striking differences in these respects; not more -so, however, than in strength of body, beauty of features, difference of -hair, complexion, etc. But in the case of the negro there is an eternal -sameness, a perpetual oneness, the same color, the same hair, the same -features, same size of the body, and the same volume of brain. All the -physical and moral facts that make up the negro being irresistibly lead -to the conclusion that the Almighty Creator designed him for -juxtaposition with the superior white man, and therefore such a thing as -a negro genius—a poet, inventor, or one having any originality of any -kind whatever—is totally unnecessary, as they are totally unknown in the -experience of mankind. Some, with more or less white blood, have -exhibited more or less talent, possibly even have shown eccentric -indications of genius, but among a million of adult typical negroes, -there probably would not be a single brain that would vary from the -others sufficiently to be detected by the eye, and therefore not an -individual negro whose natural capacities were so much greater than -those of his fellows as to be recognized by the reason. - -Such are briefly the leading and fundamental facts that constitute the -mental organism and distinguish the intellectual character of races, -that separate white men and negroes by an interval broader and deeper -than in any other forms of humanity, and render an attempted social -equality not merely a great folly but a gross impiety. As has been -stated, in exact proportion to the volume of brain, relatively with the -size of body in men and animals, there is intelligence, and as the -cerebrum or anterior portion predominates over the cerebellum or -posterior portion, there is a corresponding predominance of -intellectualism over animalism in the human races. The negro brain in -its totality is ten to fifteen per cent. less than that of the -Caucasian, while in its relations—the relatively large cerebellum and -small cerebrum—the inferiority of the mental organism is still more -decided; thus, while in mere volume, and therefore in the sum total of -mental power, the negro is vastly inferior to the white man, the -relative proportion of the brain and of the animal and intellectual -natures adds still more to the Caucasian superiority, while it opens up -before us abundant explanations of the diversified forms in which that -superiority is continually manifested. There are no terms or mere words -that enable us to express the absolute scientific superiority of the -white man. We can only measure it, or indeed comprehend it, by -comparison, but this will be sufficiently intelligible when it is said -that the past history and present condition of both races correspond -exactly with the size and form of the brain in each. The science, the -literature, the progress, enlightenment and intellectual grandeur of the -Caucasian from the beginning of authentic history to this moment, and -which have accompanied him from the banks of the Nile to those of the -Mississippi, are all fitting revelations of the Caucasian brain, while -the utter absence of all these things—the long night of darkness that -enshrouds the negro being, and which is only broken in upon when in -juxtaposition and permitted to imitate his master, is the result or -necessity of his mental organism. - -There being nothing superior to the Caucasian, it may be said that he is -endowed with unlimited powers; that is, while the mental organism -remains the same, his powers of acquisition and the increase of his -knowledge have no limit. A generation in the exercise of its faculties -acquires a certain amount of knowledge; this is transmitted to the next; -it, in turn, adds its proportion, and so on, each generation in its turn -accepting the knowledge of its progenitors and transmitting with its own -acquisitions the sum total to its successors. This is called -civilization, and we can suppose no limit to it, except it be in the -destruction of the existing order and a new creation. On the contrary, -the negro brain is incapable of grasping ideas, or what we call abstract -truths, as absolutely so as the white child, indeed as necessarily -incapable of such a thing as for a person to see without eyes, or hear -without ears. In contact with, and permitted to imitate the white man, -the negro learns to read, to write, to make speeches, to preach, to edit -newspapers, etc., but all this is like that of the boy of ten or twelve -who debates _à la_ Webster or declaims from Demosthenes. People ignorant -of the negro mistake this borrowed for real knowledge, as one ignorant -of metals may have a brass watch imposed on him for a golden one. The -negro is therefore incapable of progress, a single generation being -capable of all that millions of generations are, and those populations -in Africa isolated from white men are exactly now as they were when the -Hebrews escaped from Egypt, and where they must be millions of years -hence, if left to themselves. Of course this is no mere opinion or -conjecture of the author. It is a necessity of the negro being—a -consequence of the negro structure—a fixed and eternally inseparable -result of the mental organism, which without a re-creation—another -brain—could no more be otherwise than water could run up hill, or a -reversal of the law of gravitation in any respect could be possible. But -people, ignorant of the elementary principles of science as well as of -the nature of the negro, fancy that this is quite possible; that, -however inferior the organism of the negro in these respects, it is the -result of many centuries of savagery and “slavery,” and therefore if he -were made “free,” given the same rights with the same chances for mental -cultivation, that the brain might gradually alter and become like that -of the white man! This involves gross impiety, if it were not the -offspring of ignorance and folly, for it supposes that chance and human -forces are more potent than the Almighty Creator, whose work is thus the -sport of circumstances. They would seek by stimulating the mind to add -ten per cent. to the negro brain—then to add to the cerebrum while they -diminished the cerebellum—certainly a work of much greater magnitude -than changing the color of the negro skin; but even the most ignorant or -the most impious among these people would scarcely undertake the latter -operation. If reason could at all enter into the matter, it would surely -be more reasonable to suppose that mind might be changed by acting on -matter, rather than the reverse, and therefore it would be better to -change the color of the skin, as the first, as it would also be the most -practicable, step to be taken in this grand undertaking of setting aside -the Creator and re-creating the negro. But, after all, their labors -would fail—after they had changed the color, after they had increased -the volume of the brain and duly modified its relations as well as -altered its texture—in short, when they had turned him into a white man, -then all would be in vain, for such a brain could no more be born of a -negress than an elephant could be! - - - - - CHAPTER XII. - GENERAL SUMMARY. - - -In the several preceding chapters, those outward characteristics that -specifically distinguish the negro have been briefly considered. It -has been shown that color, the hair, the figure, the brain, etc., are -simply facts out of many millions of facts that separate the races; -that each and all of them are original, invariable, and everlasting, -and the exception, or the absence of any of them, or of any of the -associated facts not enumerated, at any time, in the case of a single -individual or any generation, or under any possible circumstances of -time, climate, or external agencies whatever, is, or would be, -necessarily impossible. Nature is always true to herself, and even in -those abnormal specimens sometimes presented to our observation—those -so-called monstrosities—there is, properly speaking, no departure from -her original designs, or from those fixed and eternal laws that govern -organic life. We sometimes see Albinos, but except a certain tinge to -the color, itself totally unlike any color in other races, the -absolute negro, that is the millions of facts that constitute the -negro being, are untouched. We witness all kinds of abnormal -development in our own race, in animals, in the vegetable world, in -all the innumerable beings and things that surround us. For -example—let any one spend an autumn day in the forest, and turn his -attention to the strange and often ludicrous sights that surround him. -It often seems as if nature delighted herself in creating odd and -uncouth shapes, as if intended for relaxation and relief from her -graver and grander labors. But even here there is no violation of the -higher law—the order of nature though very often interrupted by -accident, is never contradicted—the abnormal development, the most -uncouth and monstrous consequences are still pervaded by the eternal -decree stamped upon the whole universe, that forbids forever any -change in the minutest atom of this mighty mass of life. The Albino, -the deformed or monstrous Negro, the seemingly wide departure from the -normal standard, still obeys the higher law. All the peculiarities -that distinguish him from his race are _sui generis_, without any -approximation or resemblance to the white man. So, too, with the -latter, and so, too, with all monstrosities in the lower animals. The -things that constitute the monstrosity, that separate the creature, or -seem to do so, from his own kind, separate him also from other -species, whether of men or animals. The eternal gulf, the impassable -barrier, the decreed limits fixed by the Creator himself, are never -passed. A negro, with the color, or the hair, or the language, or the -brain, or the sense of touch, or taste, or sight of the Caucasian, -would not be a monstrosity but an impossibility. He might differ very -widely from his own race in any one of these things, as we actually -witness in the case of Albinos, in fact might retain scarcely any -outward resemblance to his kind, and yet exist; but none has ever had, -or ever will have, an existence that has any thing in common with the -white man, for that would contradict the universal order of God -himself. - -Such being the fact, all that is external or tangible to the sense being -thus widely, immeasurably, and indestructibly different from the -Caucasian or white man, it is obvious that, in all beyond the outer -surface, the same relative differences must exist. It was originally -intended to demonstrate this in detail—to show the actual anatomical -facts and structural differences in the organs, the tissues, the -systems, down to the minutest atom of the bodily structure. It was -designed to present the reader with numerous plates, showing all -this—the minutest particle, the single globule of blood, even, painted -after the employment of the microscope, being sufficiently palpable to -the sense, to show that the primordial atoms of the negro structure are -as specifically, and relatively as widely, different from the white -man’s as the color, the hair, or any of those outward qualities that -confront us daily in the streets. But this would have added so much to -the expense of the work, as to often place it out of the reach of the -day laborer and working man, those who alone, or mainly, need to -understand the great “anti-slavery” imposture of our times, and the -world-wide conspiracy against their freedom, manhood and happiness, -which has so long held them in abject submission to its clamorous -pretences of philanthropy and humanity. Nor is it at all essential. A -moment’s reflection or consideration is quite sufficient to convince any -rational mind that the outward differences must have their counterpart -in the entire structure. Of course any thing exceptional—a blemish, a -congenital deformity on the surface—has no corresponding relation with -the interior, but that which is specific, uniform, and invariable, as -the color, the hair, the features, etc., must of necessity pervade the -_tout ensemble_ of being, whether human, animal, or vegetable. The -apple, pear, peach, etc., have their own specific features externally, -and their corresponding qualities internally. The shad differs from the -salmon in its absolute structure equally with its outward appearance. -The whole anatomical arrangement of the horse differs as widely from -that of the ass as the outward features vary. And the entire bodily -structure of the negro, down to the minutest atom of elementary matter, -differs just as widely, of course, as the color of the skin or other -external qualities, from those of the white man. It is equally palpable -to the reason that the nature of the negro, his instincts, all the -faculties of his mind, and all the functions of his body, are pervaded -by the same or by relative differences from those of the Caucasian. To -suppose otherwise is not to suppose a monstrosity, for, as has been -remarked, monstrosities, however wide the departure from the normal -standard, are _sui generis_, without any approximation to different -beings—but such things are simply impossible. As it is plainly -impossible that any being could exist half like or half unlike any other -creature, so, too, it is obvious that beings with different structures -could not possess the same qualities or manifest the same nature. Can -any one imagine an apple with the qualities of the pear or peach, or -even of another apple that differed from it in its material structure? -Can it be supposed that a lion could ever have the nature of the tiger, -or panther, or cat, or of any of the felinæ? Can it be believed that a -bull-dog ever manifested the nature of a hound, or that the mastiff or -spaniel could be made to exhibit the specific qualities of either? No, -indeed. Nature makes no mistakes, nor does the Almighty Master of life -permit His creatures to violate or transcend His eternal decrees. - -It being, therefore, an invariable, indestructible, and eternal law, -that the outward qualities are exactly harmonized with the interior -structure down to the minutest atom of elementary particles and equally -invariable and everlasting that the organism is in harmonious -correspondence with the functions, the instincts, in a word, the nature, -we are able to understand, with absolute certainty, the _specific_ -qualities, and to approach with tolerable certainty the relative -differences and actual interval that separate the white and black races. -The figures of the plate in the opening of this work indicate these -vital and all-important truths. - -The first figure exhibits the typical Caucasian, not the cultivated man -of our time, but the “barbarian,” the Oriental—the cotemporary with -David, Solomon, Cyrus, and others of remote antiquity. The second figure -is the Negro of the same period, as found on the monuments, and, at the -present time, in all those portions of Africa where the negro is -isolated, and there are no _débris_ of other races existing among them. -By himself he never changes in his outward manifestations. One -generation is as a million of generations, and therefore the thousands -now annually imported into Cuba are seen to be just as this figure -represents him four thousand years ago. - -Nor is the figure of the Caucasian changed, for though the American of -to-day is at an immeasurable distance in knowledge, the actual physical -and intellectual man remains the same as this figure represents him four -thousand years ago. Both figures have the same color, and yet the -_specific_ differences are none the less palpable—the Caucasian and -Negro type being equally distinct and widely different. - -The third figure is an American—a white man of to-day—whose intellectual -development, refinement of mind and manners, costume and habitudes are -widely different; nevertheless, the physical qualities and specific -capabilities are the same as those of his Oriental ancestors of by-gone -generations. - -The fourth figure is an American Negro, but a typical Negro without -taint or admixture with other races. His features, moulded and softened -by juxtaposition with the Caucasian, present a great improvement, -certainly, over the isolated or African type, but the organism, the -actual physical and mental nature remains the same. - -The white man is least and the negro most affected by external agents, -such as climate, time, systems of government, etc. The fourth figure in -contrast with the isolated negro of Africa, exhibits a certain degree of -improvement, progress, or advance that illustrates the actual -capabilities of the race when placed under circumstances favorable to -its development. The size of the brain, the actual organism and absolute -nature, of course, remains unaltered, just as all these things remain -unchanged and unchangeable in the uneducated white laborer of our own -times; but the negro, in juxtaposition with the superior race, becomes -educated, and all his latent capabilities fully developed. Thus, while -the color, the hair, the entire organism is just what it was thousands -of years ago, and what it must be forever, or as long as the present -order of creation continues, there is a certain modification in the -features and still greater changes in the expression. The uncouth and -uneducated European laborer contrasted with the educated classes, or -with the generality of Americans, exhibits a wide difference, not so -much in the features as in the expression; and though the negro in -Africa is in a far more natural position, relatively considered, than -the European laborer, the negro in our midst exhibits, perhaps, even a -greater difference over his isolated brother. And if we suppose, for a -moment, that the masses of English laborers were educated, fed on the -same fare, and subject to the same circumstances as the English nobles, -then we may form a reasonable estimate of the relative advance of the -American over the African negro. The former would differ in no respect -whatever from the privileged and educated class, and if all the negroes -of Africa were brought here or were placed in juxtaposition and natural -relation with the superior race, they would exhibit the same -characteristics common to our so-called slaves, and the fourth figure in -this plate would doubtless present a typical illustration of them. A -good many people, ignorant of the laws of organism, suppose that our -negro population have made a great advance over the wild and barbarous -tribes of Africa, and, as shown by the second and fourth figures in the -plate, this is so, but it is only in the outward expression, while the -essential nature is ever the same. The negro infant, for example, -brought from Africa and placed under existing circumstances in -Mississippi, would be represented by the fourth figure, while the infant -born here and carried to Africa to grow up with the wild tribes of the -interior, would, on the contrary, be illustrated by the second figure of -the plate. - -There are a multitude of moral considerations involved, of course, and -that cannot be measured or tested by material illustrations, but we may -form a reasonable estimate of the superiority of condition and of the -greater happiness of the negro over his African brethren, by a simple -comparison of these figures. As has been observed, it corresponds with -the difference between the educated and non-educated white man, but it -is greater, for the negro is more affected by external circumstances, -and therefore while the actual size and relations of the negro brain and -the specific nature of the negro are unalterable, the outward form of -his head as well as the expression of his face is strikingly improved -over that of the typical African. - -In general terms, it may be said, that the “American slave” is educated -and the isolated African negro is not; that the former is civilized and -the latter a barbarian; that, though in a sense in a natural position -(for he multiplies in Africa), he is in his normal condition only when -in juxtaposition and natural relation to the superior white man. It is -sometimes supposed that the negro is incapable of progress, and so, of -course, he is when isolated from the superior race, but when placed in -his normal condition, and his imitative capacities called into action, -he is capable of progress to a certain extent. God, while endowing him -with widely different and vastly inferior faculties, has gifted him with -imitative capacities so admirable, that those who are ignorant of his -real nature mistake them for those of the white man. Like children, like -the inferior animals, and like all other inferior races, he naturally -imitates the superior being; but beyond this general tendency common to -all subordinate creatures, there is a peculiar capacity in the negro in -this respect, which, more than anything else, warrants us in terming it -the _specific_ feature of the race. Placed in his normal condition, he -becomes intelligent, civilized, pious, industrious, and if his master is -a man of refined mind and dainty habits, the negro becomes so, even more -than children who imitate the habitudes of their parents. Thus, it will -be seen on Southern plantations generally, that they correspond with -their masters, and if the habits and practices of the former are moral -and Christian-like, the negroes approximate to the same standard. On the -contrary, if they are under the guidance of coarse and brutal masters, -or are left with nothing to imitate but the habits of a gross and -tyrannical overseer, then they become idle, vicious, and thieving; and -take every chance that offers to run away from their homes. - -In speaking of negro education, of course no such meaning as that -applied to white people is intended. Reading, writing, arithmetic, etc., -have no relation or connection with the development of the negro powers. -He simply needs to be in a position where the imitative capacity with -which God has so beneficently endowed him is most completely called into -action, and, as has been observed, he then becomes an industrious, -moral, and well-behaved creature, or he is idle, sensual, vicious and -worthless, just as the master or overseer pleases to make him. There are -doubtless exceptional instances, but with all the wide-spread and -boundless effort of the ignorant and deluded people in England and -America to seduce them from their homes, there are probably but few -negroes—real negroes—who ever abandoned their masters, unless their -education had been neglected. The instinct of the negro is obedience to -his master, and the strongest affection of his nature—far above that for -his wife or offspring—is for the master who feeds, guides, and cares for -him, indeed is his Providence; and his utter horror of migration, unless -it be with his master, these qualities, so dominant in the negro, would -be or might be made a barrier of protection against outside seductions, -were they properly understood and appreciated by those having them in -charge. This negro education, civilization, progress in fact, which the -negro is capable of when in his normal condition, and his imitative -capacities are permitted a healthy development, of course is rapidly -lost when isolated from the white man. If the four millions now in our -midst were suddenly left to themselves, but a few years—probably within -fifty—everything that now distinguishes them—that is, all that they have -imitated from the superior race—would become extinct. - -Leaving out of the consideration mulattoes and mongrels, and taking into -view simply the negro—the four millions of negroes of untainted blood -which now exist in our midst—it is reasonable to say that, fifty years -hence, there would not be one that would speak his present language, -that would be a Christian, that would retain his name, or any other -thing whatever which he now possesses and has imitated from his masters. -This may seem a startling declaration to many who live in daily contact -with these people, while by those ignorant and deplorably deluded -parties who fancy that they are engaged in a work of humanity when -seeking to undo the work of the Almighty Creator, by turning black into -white and the negro into a Caucasian, it will scarcely be understood; -but it involves a truth that may be easily and plainly illustrated. A -very large portion of our negroes are the children and grandchildren of -those brought from Africa, and not a few, perhaps, were themselves -brought in by the “slave trade,” which it will be remembered was -continued down to 1808. - -Now of all these there probably is not one that can speak the language -of his progenitors, not one that retains his African religion or the -slightest relic of African history or tradition, not one with even an -African name, and if they have thus rapidly lost all that they possessed -of their own, that was original and specific, of course, if isolated -from their masters, they would still more rapidly lose that which they -have imitated from a superior race. - -Such, then, is the negro—the lowest in the scale as the Caucasian is the -most elevated in the human creation—a creature not degraded—for none of -God’s creatures are degraded—but that is widely different and vastly -subordinate to the elaborately organized and highly endowed white man. -The _specific_ qualities are not matters of opinion but of fact, that -appeal to our senses at every step, but the specific differences and -actual intervals that separate races, though often susceptible of -successful illustrations, must to a great extent be determined by -experience. The author has attempted to define these differences in some -essential respects, and believes he has succeeded with sufficient -exactitude to warrant correct conclusions in respect to the almost -innumerable things that could not be discussed nor even alluded to in a -work of this kind. We have this race among us—they or their descendants -must remain an element of our population forever. It is doubtless the -design of the Almighty that the Caucasian and negro, under certain -circumstances which will be considered elsewhere, should exist in -juxtaposition, and therefore a specific knowledge of this race, and its -true relations to our own, is the most vital and indeed transcendent -question or consideration that was ever presented to a civilized and -Christian people. Nor can this be delayed or pushed aside, for even now -the nation is rapidly drifting into serious difficulties and possibly -terrible calamities, in consequence of that wide-spread ignorance and -misconception prevalent in regard to the negro’s nature and his true -relations to the white man. The blind and stupid warfare waged so long -upon the domestic institutions of the South, has doubtless thus far -injured the negro most, and it may be demonstrated with ease that the -worst and most brutal master ever known could not inflict so much misery -on the negro as the so-called friend of freedom, who, in utter ignorance -of the negro nature, would force him to live out the life of a widely -different being. But the time has come when this ignorance and delusion -threatens to involve the whole framework of American society, and -nothing but the simple truth—the recognition of the actual and -unchangeable facts fixed eternally by the hand of God, can save the -nation from dire calamities. - - - - - PART II. - - - - - CHAPTER XIII. - MULATTOISM AND MONGRELISM. - - -All the generic and specific forms of life are governed by their own -peculiar laws of interunion, and hybridism or hybridity is therefore a -phenomenon of varying character, having, it is true, certain -resemblances in those instances which approach each other, but -absolutely different in all cases. Naturalists have sometimes made great -blunders in this respect, for they have assumed that hybridism was -governed by the same laws in all cases, and therefore sought its -application or inferred its presence in instances the most remote and -contradictory. The most extraordinary, and, indeed, inexcusable instance -of the kind has been seen in the efforts made to confound the -distinctions of race, and to pervert truth into the most shameful and -what would seem to be the most palpable falsehoods. It has been assumed -by naturalists of high character that different genera never produce -offspring, that the _offspring_ of different species are incapable of -reproduction, and that varieties are unlimited in their powers of -virility. If, therefore, there were doubt in respect to the character of -certain (supposed) genera, and it was found that offspring followed a -conjunction of sexes, in this particular instance, it was inferred that -they were merely different species. And if the product or progeny of -these _species_ were found to be equally virile, then it was inferred -that they were all originally of the same species, and nothing but -varieties. This test, so simple that it can hardly be mistaken, serves -with sufficient accuracy to determine the real character, and when the -naturalist properly applies the laws of hybridity, that is, admits a -modification of these laws in all cases or in all the different genera -subjected to his examination, then he is armed with sufficient data to -render his labors accurate and effective. But however pains-taking or -correct in other particulars, when he assumes that hybridity is a unit, -and rigidly applies this in all cases, or to families widely remote in -other respects, his labors, from this defect, must be comparatively -valueless. - -The instance already referred to, where hybridity was thus presented, -was as follows:—The mule, as is well-known, is the offspring of the -horse and ass. It does not, in its turn, reproduce itself, therefore the -horse and ass were different species. Prichard and others applied this -test, or marked this test, in the case of human beings, of whites and -negroes, and proved by it that they were of the same species. It was -seen that white men cohabited with negro women, and the offspring in -turn, reproduced itself, and consequently that the parents were of the -same species. Or, as this has passed as current coin hitherto, and -seemed perfectly satisfactory, indeed wholly unanswerable to naturalists -and men of science as well as others, it is best, perhaps, to place it -in distinct and categorical terms before the reader. 1st. It is -universally admitted by naturalists that incapacity in the offspring to -reproduce itself demonstrates the different species of the progenitors, -while, on the contrary, a capacity in the offspring to beget offspring -in its turn demonstrates similarity of species in the progenitors. 2d. -The mule, or the offspring of the horse and ass, does not reproduce -itself, therefore the horse and ass are different species. 3d. The -mulatto offspring of the white man and negro woman does beget offspring, -therefore the white man and negro woman are of the same species. - -This was the assumption and the reasoning of Prichard and other European -ethnologists, and if hybridity were a unit, or principle of rigid and -uniform character in all cases, in human beings as in animals and -vegetables, in the case of the white man and negress, exactly as in that -of the horse and ass—then, indeed, would the inference seem unavoidable -that whites and negroes constituted in fact a single species. But they -were guilty of two fundamental errors in this matter—an error of fact, -and an error of reasoning, or perhaps it would be more correct to say -that both were errors of fact. At all events, _facts_ that demonstrate -difference of species in whites and negroes beyond possibility of doubt -were distorted into proofs which seemed to demonstrate sameness or -similarity of species with equal certainty. - -Hybridity, as has been said, is not a unit, is not a fixed, uniform law -or principle. A moment’s consideration is sufficient to convince any -intelligent mind of this truth. Each form of life has necessarily its -own character, its own specific qualities, and the laws governing its -reproductive powers must be in correspondence, and just as differently -manifested as any of its specific qualities. To suppose that the laws of -the phenomena governing the reproductive functions of the horse and ass -are exactly similar to those manifested in the case of human beings, is -as absurd as to suppose that the term of gestation, the length of life, -the mode of their locomotion, or any other qualities—should be exactly -the same in both cases. But nothing more need be said. It is perfectly -obvious that the laws of reproduction must be radically different in the -human creatures, and therefore the inference of Pritchard and others, -that whites and negroes were of the same species, because the mulatto, -unlike the mule, did reproduce itself, is simply absurd. But they were -still further and still more vitally mistaken in respect to their -assumptions of fact. The mulatto, literally speaking, or in the ordinary -sense, does beget offspring, but mulattoism is as positively sterile as -muleism. The phenomenon of hybridity is manifested, as has been stated, -in conformity with the nature of the beings concerned, and as the human -creatures are separated by an almost measureless as well as impassable -distance from the horse and ass, the laws of hybridity are, of course, -correspondingly different. Instead of a single generation, as in the -animals referred to, sterility in the human creatures is embraced within -four generations, where a boundary is arrived at as absolutely fixed and -impassable as the single generation in the case of the former. - -But in order to understand the matter clearly, it is proposed to present -the reader with the preliminary principles or facts, and inductive -facts, that lead to this vital and all-important conclusion. It is -all-important, not as demonstrating beyond doubt the vital and -fundamental truth of distinct species, for that is a self-evident and -indeed unavoidable truth that meets us at every step, and confronts our -senses almost every hour or day of our lives. But mulattoism is a -subject of stupendous importance in itself, and as the public are -generally, and the “anti-slavery” writers especially, profoundly -ignorant of it, and of all the laws that govern it, it is proposed to -present the elementary principles or basis on which the whole subject -rests.[1] - -Footnote 1: - - The author has devoted much time and labor to this interesting - subject, and, together with his own and the observations of friends - and correspondents, covering several thousand cases of the mixed - blood, is able to deduce the general laws as stated in the text, and - with entire confidence in their essential accuracy. - -1st. In the case of the white man cohabiting with the negress, or -“married” to a negro female, there will be a more limited progeny than -if she were married to one of her own race. - -2d. The mulatto offspring of this connection intermarrying with other -hybrids, will exhibit still less virility. - -3d. The offspring of the former again intermarrying with hybrids equally -removed from the original parentage, shows a yet greater diminution of -virile power. - -4th. By still intermarrying with hybrids, and of a corresponding remove, -virility is correspondingly decreased. - -5th. Finally, the fourth generation of mulattoism is as absolutely -sterile as muleism, and though there may be, at rare intervals, a -possible exception, yet, in every practical sense, and for all the -purposes of philosophic inquiry, it may be assumed as the natural and -impassable barrier of this abnormal and exceptional form of being. Of -the essential correctness of these laws, or their data, almost every one -living in the South, or perhaps in the larger cities of the Middle -States, will be able to satisfy himself, if he will take the trouble to -investigate the matter. He need not pursue the subject to its ultimate -end, or to an extent necessary to arrive at all the results here -presented, but he may, with comparatively trifling attention to it, -satisfy himself of the _tendencies involved, and that there is somewhere -at least approximating to these laws a fixed and absolute barrier beyond -which mulattoism can not exist_. All the dealers in “slaves” and many -“slave owners” know this from observation and individual experience, and -while entirely ignorant of any thing like the scientific formulæ here -presented, not a few among the former have actually stated it to the -author in total unconsciousness that either he or any one else had ever -thus formalized the essential character of mulattoism. But there is a -very important feature of this matter, which, not understood or -overlooked, may lead astray those who undertake its investigation. As -has been said, hybridity is a phenomenon to be tested and determined by -the nature of the beings involved, and as it must be wholly different in -the human creatures from that manifested in animals, and life is limited -to four generations in the case of mulattoes, while the mule is confined -to a single generation, so, too, must the mere quality or capacity of -offspring be taken into consideration. The mule is remarkable for its -powers of endurance—the mulatto for its fragility and incapacity to -endure hardships. A northern climate is fatal to the negro, but the same -climate is still more fatal to the hybrid, for his approximation to the -Caucasian, and therefore capacity for a northern clime, is more than -balanced by his constitutional tendencies to fragility and decay. Thus, -of the ten thousand free negroes in Massachusetts, whom, “freedom” and -climate together, were there no more external additions, must finally -exterminate, the last man among them would be a typical negro, or, at -all events, approximating nearest to the typical standard. - -But it is in the female hybrid that this tendency to decay, or this vice -of constitutional formation, is most apparent. Many of them are -incapable of nourishing or taking care of their offspring, and, together -with miscarriages and the numerous forms of disease connected with -maternity, they are often found to have had a large number of children, -not one of whom reached maturity. In taking into view, therefore, the -sterility of mulattoism, we must have regard to its vices of formation -as well as its limited virility, and that nature completes her -processes, whether of growth or decay, through many different forms; and -while mulattoism is as absolutely confined to four generations as mules -are to a single generation, the former result is worked out through -constitutional fragility and limited longevity as much, perhaps, as by -an imperfect reproductive capacity. - -It is seen, therefore, that Prichard and the European ethnologists made -a radical mistake in this matter, and the very proofs which they relied -on to establish their single-race theory, or that whites and negroes -were of the same species, actually prove the precisely opposite fact, -that they are of different species. Not only is the phenomenon of -hybridity different in human beings, from that peculiar to animals, but -it differs in the different races of the former. The author’s inquiries -on this subject have been limited to the white and negro races or -species, but the evidence presented to his observation, during the war -with Mexico, was sufficiently authentic to warrant the conclusion that -hybrids have greater tenacity of life, when the offspring of whites and -aborigines, than in the case of whites and negroes. The former -approximate closer to our own race, and it is only reasonable to suppose -that, in precise proportion to this fact, or to this starting-point, is -the hybrid offspring endowed with vitality; and the same rule may be -applied with equal certainty to all the other species of men. - -The sexual instinct, or the instinct of reproduction, is universal in -animal existence. It is that which multiplies its kind, that peoples the -earth and fills the world with innumerable tribes of beings and endless -processions of generations, each after its kind exhibiting the same -qualities and subject to the same laws as the original types, without -the slightest atom of change, though countless generations intervene -between them. In respect to human beings endowed with reason and moral -feeling, it is evidently designed by the Almighty Creator of all that -the instinct of reproduction should be held in subjection to those -higher qualities. Nevertheless, instinct in respect to the sexual -functions is strikingly manifest in the lower races of mankind. - -When white men—travelers and explorers—suddenly make their appearance in -African villages, where they were never before seen, the females run and -hide themselves from their sight; and among the multitude of white -prisoners captured by the aborigines of this continent, there has -probably never been an instance of the violation of their persons by -their savage captors. In respect to the so-called insurrection of -negroes in Hayti or San Domingo, where, though all of the white blood, -men, women, and children in their nurses’ arms were remorselessly -butchered by the terror-stricken blacks, there are no authenticated -instances of the violation of white females. - -A negro insurrection—that is, a revolt of the negro from the rule of the -white man, to obtain the liberty of the latter—is simply nonsensical: as -entirely so as to suppose an insurrection to obtain the complexion or -any other physical attribute of the superior race; but should some white -miscreant, as attempted lately at Harper’s Ferry, delude “slaves” to -slaughter the families of their masters, there need be little or no -apprehension in respect to that hideous and monstrous idea so prominent -in abolition writings—the violation of the persons of white females. It -is true, hybrids and mongrels might perpetrate such monstrous crimes, -but the negro—the typical, pure-blooded negro—driven on by his fears and -dread of the master race, would only seek its extermination, never the -indulgence to _him_ of such unnatural propensities. - -The instinct of reproduction in animals is governed by fixed laws; but, -as has been said, designed by the common Creator to be ruled by the -reason and subjected to the moral affections in the higher human nature; -nevertheless, the ignorance and corruption of our social life have -perverted these designs, and covered society with blotches and ulcers -horrible to contemplate. In this city alone there are said to be ten -thousand prostitutes—lost creatures, so lost that nature denies them -offspring, to reproduce themselves, to form a link or have a place in -the mighty processions of their kind, that stand out distinct and -accursed, dead though alive. And yet each of these blasted ones was -created with capacities of love, of affection, of receiving and -conferring happiness boundless and measureless. God made them pure and -beautiful, and man has transformed them into beings so vile, that their -very existence must not be recognized by the pure and virtuous! God -created them but a little lower than the angels—man has perverted them -into something scarcely better than devils! - -What an awful perversion of the instincts of reproduction—of that great -vital and fundamental law which animals obey without any violation of -it, but which we, in our lofty nature and God-given powers, have thus -transformed into such hideous shapes and worked into such sickening and -diseased results! The sexes are equal in numbers, and therefore nature -designs that all men should marry—that one man should be united to one -woman—that they should always be attracted to each other by the -affections, and, in their love and companionship, their care for their -offspring, for their home and its sweet enjoyments, it offers them -rewards the purest, the most exalted, as well as the most rational, that -our being is capable of feeling. And yet the sad spectacle is presented -every day and all about us, that that which God designed should be the -source of our greatest happiness is perverted into the most loathsome -and most hideous of social miseries! What may be the causes or the -principal causes (for there are doubtless many) of this hideous ulcer at -the very heart of modern society, it is needless to inquire—the actual -or proximate cause is the perversion of the sexual laws—the violation of -the instincts of reproduction wholly unknown among animals and -comparatively unknown among the subordinate races of mankind. It is the -proud Caucasian—the large-brained and gloriously endowed Caucasian—who -mostly exhibits this terrible crime against the higher law, and who thus -awfully sins against God and his own nature. Such a thing as -_prostitution_ is unknown among negroes—among the aborigines of this -continent, and scarcely perceptible among Mongols or Chinese. There are, -it is true, great vices, shocking indecencies and beastly practices -among the Mongols and other subordinate races, but prostitution—the -indiscriminate sale of the bodies as well as the desecration of the -souls of women for money, as practiced openly in all the great centres -of Christendom, is peculiar to the Caucasian alone—to that exalted and -highly endowed race which God has so gifted and placed at the head of -all other races of mankind. - -_Mulattoism is to the South what prostitution is to the North_—that is, -those depraved persons who give themselves up to a wicked perversion of -the sexual instincts, resort to the mongrel or “colored women” instead -of houses of ill-fame, as in the former case. Such a thing as love, or -natural affection, never has nor can attract persons of different races, -and therefore all the cohabitations of white men and negro women are -abnormal—a perversion of the instincts of reproduction. This “original -sin,” as it may well be termed, carries with it, by inevitable -necessity, certain consequences, and the declaration of Holy Writ, that -the children are punished to the third and fourth generation for the -sins of their fathers, is literally true in a physiological sense. The -precise laws governing the generation of mulattoism have been already -stated, and need not be repeated in this place, but it may be well to -remember that the offspring constantly diminishes when hybrids -intermarry with hybrids of the same remove, until, reaching the fourth -generation, it loses all generative capacity as absolutely as the mule. -With this radical and fundamental vice of organization, it will be -readily seen that mongrelism can never become an important or dangerous -element of population. Mr. Clay once advanced the opinion that the mixed -blood of the South was rapidly increasing, and therefore a time would -probably come when the negro blood would be absorbed by the whites, and -the negro life be utterly extinct. The ignorant abolition writers have -made much of this opinion of Mr. Clay, but whatever the general -intellectual superiority of that distinguished gentleman, any common -sense person must know that his ignorance of the laws of organization -renders his opinion on this subject of no value whatever. Two hundred or -one hundred years ago, the proportion of the sexes among the white -people was doubtless less equal than now, and therefore those abnormal -cohabitations of white men with negro women were more frequent than at -present. But after a certain amount or number of the mixed blood these -cohabitations would take that direction, and, as at present, would be -mainly confined to the hybrid and “colored” women. And in view of the -fragility, sterility, and almost universal tendency to disease and -disorganization in this mixed and mongrel element, it is seen at a -glance how impossible it is that it should ever be of sufficient amount -to threaten the safety or even to disturb the peace of Southern society. -In proportion to the normal population or to the pure blood, it is -doubtless less than it was fifty years ago, and it may even become less -in the future, but it is wholly and absolutely impossible that it can -ever exist in larger proportion than at present. - -This vicious intercourse with the mongrel women at the South, of course, -has no resemblance or relation to amalgamation; but it is ignorantly or -wilfully thus confounded by the abolition writers of the day. -Amalgamation is reciprocal union of the sexes, such as that between the -Normans and the Anglo-Saxons in England—that occurs constantly between -the natives of this country and those who have migrated here from -Europe, and indeed as occurred in Mexico and other Spanish provinces, -where the Spanish conquerors, who brought few Spanish females with them, -sought wives among the natives or Indian races. The white blood of the -South, like that of the North, is pure and untainted, and a white woman -so lost and degraded as to mate with a negro, would not be permitted to -even live among negroes in a Southern community. Occasionally a -monstrous indecency of this kind does occur at the North, but they are -usually English or other foreign-born persons, and unless there was some -moral or physical cause—some disease of body or mind which rendered her -incapable of self-guidance, it can hardly be supposed that an -American-born woman ever committed such an indecent outrage upon her own -womanhood, and sin against God, as to mate with a negro. At the South, -as has been said, such a thing is altogether impossible, for the woman -would not alone be driven from the society of her own race, as at the -North, but she would not be permitted (if known) to live even among -negroes! Amalgamation can never occur at the South, and scarcely needs -an exposition in this place; but as it is now actually taking place in -Jamaica and other islands, and, to a certain extent in Cuba, and, -moreover, such a monstrous social cataclysm is necessarily involved in -the theory or idea of the abolition of “slavery,” it is well enough, -perhaps, to give it an explanation. - -There are about four millions of negroes in this country, and if, for -the purposes of illustration, we may suppose the theory of -anti-slaveryism to be finally reduced to practice, the following results -must or would occur:—Four millions of whites would form marital unions -with these negroes—the men taking negresses to wife, and the females -negroes for husbands, ending with the next generation, of course, in -mulattoes and the extinction of negroes. The third generation would -absorb the mulattoes and end in quadroons; the fourth generation would -manifest a corresponding diminution, and a time come when every atom of -negro blood would disappear as utterly as if there had never been a -negro on this continent. The popular notion would be, perhaps, like that -of Mr. Clay, that amalgamation of the races would absorb the negro -blood, it being the smaller element, and this would remain forever -floating in the veins of posterity. But this could not be: it would die -out, and in time become totally extinct. - -If, for example, one hundred of the leading and influential -Abolitionists of the day should practically live out their own -doctrines—should be placed on some island in the Pacific Ocean, each -with a negress as wife, and utterly excluded from intercourse of any -kind with the rest of mankind, they and their posterity would, after a -certain time, utterly perish from existence. In the second generation -whites and negroes alike would be extinct—that which the hand of the -Eternal had fashioned, fixed, and designed for His glory and the -happiness of His creatures would be blotched, deformed, and transformed -by their own wickedness into mulattoes, and could no more exist beyond a -given period than any other physical degeneration, no more than tumors, -cancers, or other abnormal growths or physical disease can become -permanent conditions. The fourth generation, as stated elsewhere, with -diminished and diminishing vitality, would impart such feeble -glimmerings of life, that their immediate progeny would be as absolutely -limited in their powers of virility as mules, and the whole mass of -disease and corruption would disappear from the earth, which God has -forbidden it to desecrate any longer by its foul and disgusting -presence.[2] But contemplating the subject in mass, or practical -abolitionism, as it would work itself out among the millions, if we are -permitted, for the purposes of illustration, to suppose such a monstrous -and stupendous crime against God and our own being as the actual and -practical development of the theory, widely different results would -naturally follow. As has been said, four millions of our own white race -would be involved in this monstrous maelstrom of amalgamation with the -subject race, while the remaining twenty millions would be left -untouched and unpolluted by the physical degradation that must needs -follow such a stupendous sin as practical abolitionism. But they would -not escape the moral deterioration, and the nation, weighed down by -mulattoism, by such an ulcer on the body politic, by such a frightful -mass of disease and death, would doubtless fall a conquest to some other -nation or variety of the master race, and again become English provinces -or dependencies of some other European power! - -Footnote 2: - - Royalism, or a Hereditary Aristocracy, or class that attempts to - create a permanent superiority over the great body of the people by - incestuous intermarriage with its own members, is punished with - similar results as those that attend the violation of the sexual - relations of different Races. And the idiotic, impotent, and diseased - offspring of hereditary kings has always a certain physiological - resemblance to the effete and sterile mulatto. Both are violations of - the normal order, and both are limited to a determinate existence, - just as any other diseased conditions which nature forbids to live. - -Nations are punished in this life, however it may be with individuals, -and a sin so enormous, a crime and impiety against God so awful, an -outrage on their own nature so boundless and bottomless as practical -abolitionism, or the actual living out of the abolition theory, would -drag after it, as an inexorable necessity, a corresponding punishment. - -History is pregnant with examples of this inevitable law. Nations after -nations have risen, flourished, decayed, and died on the African -continent; millions upon millions of white Christian men have existed in -the valley of the Nile alone; three hundred Christian bishops have met -in convention on the site of ancient Carthage, when London was unknown -and Rome itself the seat of the heathen Cæsars; and now, of the five -hundred millions of Caucasians known to have existed on that continent -since the Christian era began, there are probably not one million of -typical white men left to tell the tale of their destruction, or to -mourn over the desolation brought upon them by the crimes and sins of -their progenitors. The vastly preponderating white element would -doubtless save us from similar consequences, should we ever commit such -a hideous crime as that involved in the practical application of the -abolition theory; but, as has been said, we would most likely fall a -conquest to some European power. But should this fate not overtake us, -should we be left to struggle with the load of sin and disease thus -brought upon ourselves by our crimes against reason and the ordinances -of the Eternal, the nation would in time slough off mulattoism, and -finally recover from the foul and horrible contamination of admixture -with the blood of the negro. The twenty millions of pure and untainted -blood would increase so rapidly over the diseased portion, that finally -every trace, atom, and drop or globule of the latter would be utterly -extinct, and though the time for this process to work itself out, or for -the white race to recover its healthy and natural condition, cannot be -estimated with any certainty, such would needs be the final result. This -same process, though the parties are directly reversed, is now in active -operation in Mexico, and all the Spanish-American States. The Spanish -conquerors brought few countrywomen with them, and therefore sought -wives among the natives or aboriginal race, and amalgamation became -universal in all the Spanish provinces, the result of which has been the -generation of a vast and wide-spread mongrelism. The Spanish dominion -usually embodied in the pure blood, not from any prejudice against the -mixed element, but from jealousy of the native born, preserved order and -general prosperity. But the overthrow of this dominion brought the -mongrel element into power, for though Iturbide, Santa Anna, Bravo, -Bustamente, Parades, all or nearly all the chiefs of Independence were -of pure Castilian blood, it was the mongrel element that overthrew the -Spanish power and established the republic. Spaniards were constantly -migrating to the American possessions of the Spanish crown, but, with -the overthrow of the Spanish dominion, this supply of white blood was -cut off, and instead of the generation of mongrelism, from that instant -the reparatory process began, which can only end in sloughing off the -mixed blood, and the restoration of the aboriginal race to its natural -and healthy condition, as it was before the Spanish conquest and the -admixture of the white element. This mixed or mongrel element is found -in the cities, but it is rapidly declining. Mexico had, at the era of -Independence, two hundred thousand inhabitants. It has now little over -one hundred thousand people. Puebla, Perote, Jalapa, all the cities of -Mexico decline in similar proportion, while the rural population—the -pure, untainted, aboriginal element—though placed under great and -striking disadvantages, holds its own, and were it guided and cared for, -as it was one hundred years ago, would doubtless rapidly increase in -number. Nor is it alone the fragility, feebleness, the vicious -organization and imperfect vitality of mulattoism, or of the mongrel -element, that is thus rapidly diminishing the population in Mexican -cities. The _morale_ of mongrelism partakes of the physical deformity, -and the vices of the mind are as striking and constant as the defects of -the body. A creature with half the nature and wants of the white man -united in the same existence with those of the Indian, is confronted -with another, perhaps three-fourths white, while on the other side of -him is one who has three-fourths Indian blood, and population made up of -such materials is necessarily and perpetually at war with itself. Hence -in all the revolutions of Mexico there is no design, no common object -that unite men in common purposes, no sense, reason, or common impulse -whatever, except to destroy, to overturn, to seize power to-day without -any purpose for to-morrow. And this goes on, and must go on until nature -repairs the outrages inflicted on her, until mongrelism dies out and the -aboriginal or Indian element is restored to its pristine condition, -until every atom of the white blood is extinct and the Indian race is -again what it was at the time of the Spanish conquest. - -The subject opens up questions of mighty import to us, and possibly, as -Mr. Calhoun believed, great dangers to our people and the future of -civilization; but if understood—if American legislators and statesmen -comprehend the real character of these vast populations south of us, -known as the Spanish-American republics, and apply to them the true -principles of social and political economy, when the time comes to deal -with them, there need be little or no apprehension in regard to the -results. Meanwhile, the solution of these problems is every day becoming -simpler and more easily understood. The mixed blood is rapidly dying -out; a time must come when it will be wholly extinct, and then the white -American will stand face to face with the native, a race which, whatever -may be our experience of it in the North, is easily governed, and as has -been said, if understood, there need be little or no apprehension of -danger or difficulty in regard to it. - -The same process is going on in Jamaica and other islands, though here -it is the negro instead of the Indian that is in issue. An idea or -assumption was set up in England that the negroes of these islands were -_black_ white men—men like themselves, except in color—and therefore -naturally entitled to the same rights; and a party sprung up that at -last induced the British Parliament to “abolish” the existing relations -of the whites and negroes, and to place them on the same political and -legal level. The white people protested against this wrong and outrage -on reason and common sense, but it was of no avail. Their cry for mercy -was unheard—at all events, disregarded—and the helpless and outraged -whites are now in process of utter extinction by amalgamation. - -The same political and legal _status_ leads, of course, to the same -social level, and it, in turn, to the general admixture of blood. A -white woman is not likely, even under these unnatural circumstances, to -desecrate her womanhood by mating with a negro, though public sentiment -forces her to associate with them. But this woman marries a man with -one-eighth or one-fourth of negro blood, without hesitation, and the -woman of this shade readily mates with a mulatto, and the latter with -the typical negro. Thus, while natural instinct shrinks from such a -crime against nature and such an impiety toward God as the marriage or -mating of the pure types, the outward force of legal and political -systems impels all shades of mongrelism in the direction of the -preponderating element; and a time must come when the white blood, -becoming extinct, the negro will relapse, of course, into his native -Africanism. - -The outward presence of a foreign government impels the unhappy white -people of these fertile and beautiful islands into this monstrous -violation of the laws of organization, and certain ultimate social -destruction; but the power of the government also restrains the negro -element from a rapid collapse into its native Africanism. In Hayti, -where all external or governmental influence is withdrawn, the negro -nature already strongly manifests its normal savagery, when no longer -restrained by the master race, and the worship of Obi or Feticism, and -even the native African dialect, is becoming common to many districts in -that island. In general terms, it may be said that the exact moment when -the white blood becomes extinct is also the instant when Africanism is -perfectly restored, but the outward presence of the British government -on the islands, and of the Colonization Society in Liberia, will prevent -the complete development of this otherwise natural and necessary law. -That the white blood of Jamaica must be absorbed, or rather must die -out, is a necessity, an effect, a fate that is unavoidable—the final end -being alone a question of time. A foreign government, as has been said, -regardless of the protests and the cry for mercy of its unfortunate -people, forcibly changed their relations to the subordinate race. It -declared the negroes the legal and political equals of the whites; this -necessarily led to social equality—that, in its turn, to the marriage of -whites and quadroons—quadroons with mulattoes, and mulattoes with -negroes; thus the process, beginning with the act of the British -Parliament abolishing “slavery,” ends naturally and necessarily in the -social immolation and final extinction of the white people of that -island. - -All the links in the chain are continuous—all the series of events -dependent on each other—all the steps of the process naturally united; -the emancipation, the legal equality, the social level, the admixture of -blood, and the ultimate extinction, are part and parcel of the same -awful crime against nature and against God, against the laws of -organization and against the decrees of the Eternal. The _end_, -therefore, of these things must be the restoration of the pure Indian -type on the main land and that of the negro in the islands; and, as has -been said, though the time needed for the completion of this reparatory -process—for such it is, physiologically considered—may not be determined -with certainty, it can not be very distant, and were white men to stand -aloof and permit the process to work itself out, without interference, -it is quite probable that a hundred, or, at most, a hundred and fifty -years hence, there would not be a drop of white blood found south of our -own limits. - -Mulattoism is an abnormalism—a disease—a result that brings suffering -unspeakable as well as extinction—that is unavoidable; and, in view of -this fate brought upon them by a foreign government, who can doubt but -that the total slaughter of the white people of Jamaica would have been -merciful, in comparison to that forced upon them by the abolition of -“slavery,” and equality with negroes? Or will any one sufficiently -informed on this subject, who understands the physical and moral -suffering involved or inseparably linked with the mixed blood, doubt for -a moment that, as a question of humanity, it would be vastly more humane -to slaughter all the negroes in our midst, rather than apply to them the -abolition theory, or rather than doom them to legal equality, to -amalgamation, to mulattoism, mongrelism, and that final unavoidable -extinction that necessarily attends the minor element under these -circumstances? But in addition to the physical suffering attending the -process of extinction in Jamaica, it was, or is, or must be, the -annihilation of Caucasian intelligence, of civilization, of all that God -has bestowed upon His creatures that is exalted and glorious, and -therefore the crime perpetrated, however blindly or well-intentioned, -must stand out in future ages the most awful and impious ever known in -human annals. - -Such is a brief outline of the physiological laws governing mulattoism -and mongrelism—that abnormal or diseased condition which results from -admixture of the blood of separate races or species of men. Its mental -and moral features are equally distinct and discordant, though less -susceptible of explanation or of being classified, as in the case of the -merely physical qualities. As a general principle the mongrel has -intellectual ability in proportion as he approximates to the superior -race. This is a necessary truth; there is mental capacity or -intelligence, latent or actual, in exact proportion to the size of the -brain, in animals, indeed, as well as human beings, as certainly and -invariably as there is muscular power in proportion to the size and form -of the muscles; but this principle is hardly a guide or test in respect -to the moral qualities of the mixed blood. There is scarcely anything or -any phase of the general subject that has so blinded and led astray -“anti-slavery” writers as this subject of mulattoism; for they were not -only ignorant of it, but never dreamed for a moment that there was any -such thing in existence, and constantly assumed in their reasonings (?) -that the mulatto was a negro, and therefore presented him, and even the -quadroon, as an evidence of the mental capacity of that race. One of -these people would find his way to England or the North, was educated, -became an editor, physician, priest, sometimes even an author, on a -small scale perhaps, at all events a public lecturer, to whom white men -and women listened with the utmost gravity, and perfectly satisfied -themselves of the mental equality of the races, for here was a negro who -talked the same language, had the same ideas, and was quite as eloquent -as the general average among white men. Even the Abbé Gregoire labored -under this very absurd and very general misconception, and wrote a book -giving the biography of fifteen negroes to prove the mental equality of -the races, not one of whom was a negro at all! Some mules are doubtless -superior to some horses, but no mule was ever equal to the average -horse; and doubtless some mulattoes have been superior to some white -men, but no mulatto ever did nor ever can reach the intellectual -standard of the Caucasian. What nonsense it would be to point out a -favorite mule to show that asses were the equals of horses; yet this -nonsense, or similar nonsense, is practised every day by those who rely -upon mongrels and hybrids to prove the mental capacity of the negro! -Indeed, quadroons, and even mongrels, with only one-eighth of negro -blood, like Roberts, the President of Liberia, have been quoted as -illustrations of negro character and accepted as perfectly satisfactory -by the blind followers of the equally blind teachers of Abolitionism. -The fact that such a thing as an “educated” mulatto exists at all among -us, as long as we have uneducated white men, is a disgrace to the -nation, to our institutions, to our social development; and in England -it serves as a test of social wrong and wickedness frightful to -contemplate. As has been said, no mule was ever equal to the average -horse, so no mulatto was ever created equal to the standard white man; -yet in England there are eight millions unable to read or write, and -through human institutions rendered inferior to the “educated” mulatto! -The moral qualities of the mixed element are less definite, but every -one’s observations, as well as history and statistics, tend to the same -general conclusion—the greater viciousness of the mulatto when compared -with either of the original types or typical races. This essential -truth, common to all exceptional and abnormal conditions, is universally -manifested among “slaves” at the South, “free” negroes at the North, -mestizoes in Mexico, or the whilom hybrids of Hayti. The mongrels of -Mexico—the so-called Leperos—are thieves, ladrones, robbers, and -assassins, not like the Italian bravos of a former age, who, to a -certain extent, redeemed their horrible crimes by a kind of chivalrous -daring which gave their victims some chance for life, but secret, -crouching, and cowardly assassins, who never attack where there is the -slightest danger to themselves. They crouch, concealed in the shadow of -a wall or door-way, enveloped in huge cloaks, with the exception of the -arm that wields the keen, narrow-bladed, and double-edged knife, which -is plunged in the back of the hapless victim, and then they invariably -run away, unless supported by their vile companions. In the field they -never face white men except when their numbers are overwhelming, and -they give no quarter; but if themselves defeated, their cry for mercy is -so intolerable in its groveling clamor, that the victor is disposed to -dispatch them at once to get rid of it. With diminished vitality, and -less hold on existence than the pure blood, the mongrel, while utterly -reckless of life in respect to others, clings to it himself and shrinks -from death with an abject terror rarely or never witnessed in the -original races. The typical negro, for example, though brave enough when -led by his master, shrinks in terror from the face of the lordly -Caucasian when not thus supported, and a score or two of the latter in -the open field would doubtless drive a thousand negroes before them like -sheep to the slaughter. But a negro condemned to die, to be hanged, to -be burned even, rarely manifests dread or apprehension of any kind. His -imperfect innervation, his sluggish brain, and low grade of sensibility, -render him incapable of anticipating that terrible physical suffering -from which the elaborate and exquisitely organized Caucasian suffers -under these circumstances. So, too, the Indian—“the stoic of the -woods—the man without a tear,” as the poet Campbell, and others ignorant -of his nature, have represented him—a creature, according to their -absurd fancies, fashioned on the Roman model, with the self-poised and -philosophical indifference to outward things of a Seneca, and the calm -contempt of physical suffering of a Cato, but who, all this time, in his -grosser organization, has none of the white man’s perceptions of -physical pain, and therefore sings his death-song in total -unconsciousness of that which to us is the extreme, or supposed extreme, -of physical suffering. - -This organic insensibility of the lower races to physical pain, which -renders them indifferent to the approach of death, is sometimes -equalled, and perhaps surpassed, as regards the outward expression, by -the dominating moral forces in the case of the higher organized -Caucasian. Lamartine has said that the mistress of Louis XV., the -notorious Duchess Du Barry, was the only person sent to the guillotine -during the reign of terror that asked for mercy, or shrank with terror -from the approach of death. Not men alone, but women, even delicately -nurtured young girls, who, under ordinary circumstances, would faint on -witnessing the death of a sparrow, ascended the steps of the guillotine -without a tear or the quiver of a muscle. They died for an idea, and a -false one at that, but they believed it true and immutable as heaven -itself, and the exaltation of the mind over the body, the dominating -moral forces over the laws of the physical being, enabled them to meet -death without a murmur, and, as regards the outward expression, to seem -as indifferent to the physical pain involved, as the Indian or the -negro, whose lower organization is incapable of such suffering. - -But the mulatto or mongrel has neither the physical insensibility of the -inferior nor the moral force of the superior race, and the instinctive -consciousness of his feeble vitality renders him the most cowardly of -human beings. The generals and leaders of the mixed blood in Spanish -America, as well as those of Hayti, have been as much distinguished for -their monstrous vices, their treachery, cowardice, sensuality, and -ferocity, as for any special ability they may have displayed. The cruel -and despotic government of Spain, when desirous to crush the -revolutionists, invariably trusted the bloody work to mongrel chiefs, -who just as invariably exceeded their orders, and when directed to -decimate a town or village, often massacred the entire population. - -The mongrel generals of Hayti were even more ferocious and bloody, if -not surpassing in treachery and cowardice the Indian mongrels of the -Continent. Rigaud, the most distinguished of the Haytien chiefs, was -also the most repulsive in his enormous and beastly vices. Christophe -and Dessalines were negroes, and they simply acted out the negro -instinct under those unnatural circumstances. They remorselessly -slaughtered all the white men, women, and children of the island that -they could find, for when the negro rises against his master, it is not -to conquer but to exterminate the dreaded race; and the helpless infant -or its frightened and despairing mother touches no chord of mercy in the -souls of these frantic and terror-stricken wretches when forced or -betrayed into resistance to their masters. But the mongrel leaders, and -especially Rigaud, were mere moral monsters, whose deeds of slaughter -were alternated with scenes of beastly debauchery and unnatural and -devilish revelry, such as could neither originate in the simple -animalism of the negro nor with the most sensual, perverse, and fiendish -among white men. - -But we have this viciousness of the mongrel displayed continually before -us at the North as well as at the South. Nine-tenths of the crime -committed by so-called negroes is the work of the mongrel—the females -almost all being as lewd and lascivious as the males are idle, sensual, -and dishonest. The strange and disgusting delusion that has fastened -itself on so many minds at the North seeks to cast an air of romance -over these mongrel women—these “girls almost white”—and in negro novels -and on the stage represent them as “victims of caste,” and often doomed -to a fate worse than death to gratify the “vices of the whites.” And a -diseased sentimentality, as indecent as it is nonsensical, is indulged -by certain “pious ladies” in respect to these “interesting” quadroons, -etc., who are almost always essentially vicious, while their own white -sisters falling every hour from the ranks of pure womanhood, are -unheeded, and their terrible miseries totally disregarded. - -Finally, it scarcely need be repeated that mongrelism is a diseased -condition—a penalty that nature imposes for the violation of her laws—a -punishment that, by an inexorable necessity, is inflicted on the -offspring of those who, in total disregard of her ordinances, of -instinct, of natural affection, and of reason, form sexual interunions -with persons of different races, but which, like all other abnormal -conditions, is confined within fixed limits and mercifully doomed to -final extinction. - - - - - CHAPTER XIV. - THE “SLAVE TRADE,” OR THE IMPORTATION OF NEGROES. - - -In the preceding chapters of this work it has been shown that the human -family, like all other forms of being, is composed of a certain number -of species, all having a general resemblance, but each specifically -different from the other—that the Caucasian and Negro are placed by the -will of the Almighty Creator at the two extremes of humanity—the former -being the most superior and the latter the most inferior of all the -known human races; that the physical structure or organization is always -and necessarily connected with corresponding faculties or functions, and -therefore the more prominent physical qualities of the negro have been -presented, in order to illustrate his mental and moral nature. It has -also been shown that the all-powerful instinct (prejudice) which revolts -at the commingling of the blood of different races (stronger even with -the negro than our own race) springs from a fundamental organic -necessity, impelling us to preserve our structural integrity, and if -disregarded and violated, it carries with it a corresponding penalty, -and the miserable progeny, like all other abnormal conditions, is -limited to a determinate existence; that that which the Eternal hand has -moulded and fashioned is also eternal, and beyond the power, caprice, -ignorance, or wickedness of His creatures, to change or modify; and -therefore all the departures from the typical standard—all forms and -degrees of the mongrel or mixed blood—are doomed to final extinction. -Here we have, then, four millions of a widely different race in our -midst, and though we of the present generation may not be responsible -for their presence among us, and are only called upon to deal with the -fact itself, without regard to its origin, the subject is of profound -interest, and however current or unanimous the opinion may now be -against the original “slave trade,” it is believed that a larger -knowledge and a more extended acquaintance with the facts embraced in -that subject will finally result in a total change of popular (American) -opinion. And what American will not rejoice at such a result, if, when -all the facts are known and tested by reason and conscience and the -dictates of a true humanity, it is found that, however censurable the -means employed may sometimes have been, the “slave trade,” the original -importation of African negroes by our ancestors, was right? The negro, -as has been shown, from the necessities of his organism—the size and -form of his brain—is, perforce, when isolated and by himself, a -savage—an idle, non-advancing, and non-producing savage, and history, -ancient and modern, in a word, all human experience, confirms this -physiological and material _fact_. African travelers, finding -occasionally the _débris_ of Caucasian populations and the remains of -Mahometan civilization, have told fanciful tales about negro industry, -thrift, and morality, while dreamers at home have indulged in even more -absurd fancies still in regard to the future of Africa. But why go to -Africa to theorize about the negro, when we have him here, and subject -to our senses as well as our reason? Why speculate on impossible -assumptions, when the negro brain may be seen any day at a medical -college, and its incapacity—its organic and inherent incapacity—to be -any thing else, or to ever manifest any thing else, but just that which -all human experience confirms and assures us must be, as it always has -been, the destiny of this race, when left to itself? To talk of the -civilization of the negro of Africa is like talking of the change of -color of the negro, for it involves the same absurdities, the same -impossibilities; and were not those who indulge in it utterly ignorant -of the subject, one might say the same impieties, for the assumption -that they can change the intellectual nature which God has given the -negro, is as grossly impious as if they were to undertake his physical -re-creation. - -The negro, therefore, isolated in Africa, as has been said, must be in -the future what he has been in the past, and without a supernatural -interposition, must remain forever a simple, non-producing, and -non-advancing savage. Can this have been the design of the Almighty? -There are some things we are not permitted to know, that it is impious -as well as foolish to seek to know, that the Almighty, in His infinite -beneficence as well as wisdom forbids us to inquire into, or rather to -attempt to inquire into; but in all that is necessary to our happiness -and for the well-being of the innumerable creatures that surround us, we -may know, indirectly, it is true, but none the less certainly, the -design of the Almighty Creator. - -All things are obviously designed for use—all the innumerable hosts of -living creatures for specific purposes; the natures of many are known to -us now; every day is adding to our knowledge, and a time will assuredly -come when the nature and purposes of the most ferocious of wild animals -and the most venomous of serpents will be clearly understood and applied -to their proper uses. It is, therefore, the obvious design of the -Creator that the negro should be useful, should labor, should be a -producer, and as his organism forbids this, if left to himself, it is -evidently intended that he should be in juxtaposition with the superior -Caucasian. It is equally obvious that the tropical latitudes endowed -with such exuberant fertility were designed for cultivation, for use, -for the growth and production of those indigenous products found nowhere -else except within the tropics and tropicoid regions of the earth. The -organization of the Caucasian utterly forbids physical labor under a -tropical sun. He may live there, enjoy life, longevity, the full and -healthy spring of all his faculties, without lassitude or any of that -weight upon his energies which ill-informed persons have supposed -followed a residence in these climes, but he can not cultivate the earth -or grow the products of the soil by his own labor. The negro organism, -on the contrary, is adapted to this production, and the rays of a -vertical sun stimulate and quicken his energies, instead of prostrating -them, as in the case of the former. In another place this subject will -be fully discussed, and therefore it will be sufficient in this place to -simply state the fact, that the labor of the negro can alone grow the -indigenous products of the tropics, and without this labor the great -tropical centre of the American continent must consequently remain a -barren waste. - -The introduction of negroes into the Spanish islands of the West Indies -can, therefore, hardly be called an accident. Negro servants were -introduced into Spain by the Arabian and Moorish conquerors. From time -immemorial negro “slaves” were the favorite household servants of the -oriental Caucasians—not alone because they were the most docile and -submissive of human beings, but because they were the most faithful and -absolutely incapable of betraying their masters, and scarcely a Moorish -family of consideration entered Spain without being accompanied by some -of these trusty and favorite servants. The recent Portuguese discoveries -and conquests on the African coasts had also brought many negroes into -the Peninsula, and when Columbus and the Spaniards began their -settlements in the New World, there were negroes to be found in almost -every town in Spain. The conquest of the miserable natives of Hispaniola -and Cuba, and their partition among the Spanish adventurers, failed to -gratify their fierce desire for wealth, and from the brutality of their -masters, the still lurking desire of these poor creatures for their -former condition, or, it may have been, as declared by the Spanish -writers, their original feebleness of constitution, they rapidly faded -away in the mines and on the plantations, and more vigorous laborers -became an absolute necessity, if cultivation, progress, and civilization -were to be carried on in these islands. It was thus a material and -industrial necessity, rather than any fancied humanity on the part of -Las Casas and his friends in behalf of the Indians, that carried negroes -into the Spanish islands. Some accompanied the earliest adventurers; -they were seen to be safe, and to remain perfectly healthy when -Spaniards themselves were constantly smitten down by the fierce suns and -deadly malaria of the tropics, while instead of the drooping and -listless air that distinguished the natives, these negroes were the most -joyous and contented of human beings. - -The interests of civilization and of a true humanity were, therefore, -united with the humane desires of Las Casas and his friends in respect -to the natives, and negroes soon became the sole reliance of the -planters and others to whom lands had been assigned by the Spanish -princes. Modern writers—Helps, Prescott, and others—laboring under the -world-wide misconceptions of our times in regard to negroes, have -expressed astonishment at the (to them) strange inconsistency of Las -Casas, who, laboring so earnestly in behalf of the Indians, quite -unconsciously aided in substituting the negro, and thus, as they -suppose, laid the foundation or led the way to the enslavement of one -race, while working for the freedom of another. But neither Las Casas, -nor any one else, had any notion of freedom or slavery in connection -with these negroes. Such a thing as a free negro was doubtless unknown -in Spain or anywhere else, or, if known, it was simply because he had -lost or strayed from his master. History does not, it is true, cast much -light on the subject, but it is certain that neither Las Casas nor any -of his cotemporaries had any conception of negro freedom, or associated -with that race any other condition or social status than that which -modern writers have universally designated as negro slavery. - -Nor was he laboring for the freedom of the Indians, as that term is now -understood. Many, perhaps most of those who defended the natives from -the oppressions of the Spaniards, were prompted solely by religious -zeal. These poor “heathens,” they held, were entitled, not to freedom, -to political or social rights of any kind, but to the rights of -religion, to participate in the Holy Sacraments, to enjoy the privileges -which the Church promised to all who would accept them, and as the -ferocity of the Spaniards constantly interfered with this, hunted them -down and slaughtered them without mercy, or rapidly destroyed them by -hard labor and the excessive burthens heaped upon them when they no -longer resisted their invaders, the priests generally, and many others, -sought to defend them. - -Las Casas, who seems to have been a generous and noble-hearted man, -devoted himself for many years, indeed a whole life-time, to the cause -of the natives, but at no time or in any way was he laboring for their -freedom or to secure to them social or political rights of any kind. -Other priests labored to secure their spiritual welfare, or what they -believed to be this, while Las Casas, though a profoundly religious man, -sought their material preservation, and to save them from that direful -fate of total extinction which even then was threatened, and which -finally has been so complete, that at this moment there is not one -single descendant of these people left to tell the tale of their -destruction. The popular notion, therefore, that Las Casas was the -author or originator of the “slave trade,” and of American (negro) -“slavery,” in order to “free” the native race, is altogether groundless. - -It originated, as has been stated, in an industrial necessity—and while -he assented to it, with the humane belief, doubtless, that it would tend -to benefit the native race in relieving it from the excessive and fatal -burthens imposed by the Spaniards, his assent or dissent could have no -influence whatever on the subject. And as he was not laboring for the -freedom of the natives—for nothing whatever but their mere material -preservation—of course he could have no doubts or anxieties in regard to -negroes in that respect, and when he saw them resisting alike the deadly -malaria of the climate and the brutality of their masters, and contented -and happy, he doubtless felt that it was a wise and beneficent -arrangement of Providence that had thus adapted them to their condition -and to the fulfilment of the great purposes of civilization and human -progress. - -The supply of negro labor in San Domingo, Cuba, and other islands, was -followed, however, by extensive importations for the main land, and -finally the trade, falling into the hands of the Dutch and English, -became a world-wide commerce, and negroes were taken into every nook and -corner of the New World where there were found buyers, or where the -traders could dispose of their human cargoes. And here begins the wrong -side of the matter—the cruelties, injustice, outrages, and inhumanities -which, together with the false theories, morbid philanthropy, and a -certain amount of falsehood, have made the term “slave trade” synonymous -with everything that is diabolical and devilish that the imagination can -conceive of. The Spanish government of the day limited the introduction -of negroes, and provided for an equal number of females, and encouraged -the importation of children; indeed, while there is no reason to suppose -that they ever contemplated the negro as abstractly entitled to the -rights claimed for them in our times, it is certain that both the -governments of Charles V. and Philip II. did regard them as human, and -made every provision that was proper for their kind and humane -treatment, both in regard to their passage from Africa and their -treatment on the plantations. But when the physical adaptation of the -negro had become so clearly demonstrated in the Spanish islands, the -British and Dutch merchants began to import them in such multitudes, and -the prices fell so low, that it would not pay to import women and -children, and then began that nameless and unspeakable outrage, not -merely on human but on animal nature, which has distinguished this trade -ever since, and, to the disgrace of all Christendom, which at this -moment distinguishes it in the neighboring island of Cuba—the separation -of the sexes and the violation of the rights of reproduction. Instead of -a simple supply of negro labor essential to tropical production, and -which violated no instinct, want, or necessity of the negro nature, -ships were now fitted out on speculation; cargoes of men, as mere -work-animals, were obtained in Africa and carried to any port where -there was a chance of a market, not in the tropics alone, but all over -North America; and the British Provinces of New England, as well as Cuba -and Porto Rico, became the marts for traffic in human beings. This -accounts for the great mortality of these people in the islands. In -general terms, it may be said the negro will work no more than he ought -to work; that is, nature has so adapted him that he can not be forced in -this respect; but when they could be purchased so cheaply, the master -had little interest in their health, and together with the very small -native increase going on, the mortality vastly preponderated. The New -England as well as the Middle States were fully supplied with these -cheap negroes, but they never were profitable, and the laws of -industrial adaptation has steadily carried their descendants southward. - -The “slave trade,” after the first fifty years of its commencement, up -to the American Revolution, may be said to have been in the hands of -the British mainly, of the merchants of Bristol and Liverpool. These -traders, as has been said, made it a mere matter of commerce, dealing -in it just as they did in any other article of commerce, and many of -the largest fortunes in England are believed to have had their -foundations laid in this traffic. So far as the colonists participated -in it, they approached somewhat to the earliest Spaniards, and though -there were more males imported than there were females, the horrible -practice of the islands, which forbade these people to fulfill the -command of the Almighty, and multiply their kind, did not prevail to -any considerable extent. Nature always recovers from the outrages -committed on her laws, and though no legislation or human means has -sought to remedy the disproportions of the sexes, they are now -probably equal, though of the imported progenitors of our negroes -probably two-thirds at least were males, and though even a larger -proportion than this were imported into Northern ports, there are now -scarcely a quarter of a million in the Northern States, while the -descendants of those imported into the North have expanded into four -millions at the South! What a lesson these facts present to the blind -and infatuated “friends of freedom” in Kansas, and the equally blind -believers in the ordinance of 1787. The negro, by a higher law than -human enactments, goes where he is needed, and _permanently_ no where -else. A broad and liberal survey of the whole ground—the nature of the -negro, his utter uselessness when isolated or separated from the white -man—his organic adaptation to tropical production—the wonderful -fertility of tropical soils—the vast importance of their peculiar -products to civilization and human well-being—demonstrates, beyond -doubt the right and justice of the original “slave trade,” or the -original importation of African negroes into America. The abuses that -finally attended it have been made to overshadow the thing itself, in -the popular estimation, but despite all these, and all other -drawbacks, it is certain that the introduction of these negroes has -resulted in a vastly preponderating good to our race, while the four -millions of Christianized and enlightened negroes in our midst, when -compared with any similar number of their race in Africa, are in a -condition so immeasurably happy and desirable, that we can find no -terms that will sufficiently express it. - -The frightful tales invented of their cruel treatment on the passage -from Africa may be dismissed with the single remark that it was the -highest interest of the traders to take the utmost care of them, and if -that be not sufficient, with the simple but pregnant fact that the -average mortality, when the trade was legal, was only eleven per cent., -while the illegal trade, the efforts to put it down, the false -philanthropy, and mistaken interference, have raised the mortality to -something like forty per cent.! - -There were but two mistakes, wrongs, inhumanities, outrages on nature, -whatever we may term them, involved in the “slave trade,” so far as we -were concerned: 1st, the importation mainly of males, and the consequent -violation of the laws of reproduction—of that fundamental and universal -command of the Almighty to multiply their kind and to replenish the -earth; and, 2d, their importation into northern latitudes, unsuited to -the physical and industrial nature of the negro. But, as has been said, -nature, sooner or later, recovers from every outrage upon her laws, and -while we, in our ignorance and folly, have been disputing over our petty -theories in respect to this subject, her reparatory processes have -silently and steadily gone on and corrected our mistakes, and, -therefore, both of the real _wrongs_ connected with the “slave trade” -are now substantially _righted_. - -It is, however, discreditable to our intelligence that the statute-book -of the nation is disfigured by our laws and legislation on this subject. -England has waged a war upon the distinctions of nature and the natural -relations of races, ever since we threw off her dominion, and set up a -new system of government founded on the fixed and unchangeable laws of -nature. The preservation of her own system—the rule of classes and of -artificial distinctions among men of the same race—impels her by a blind -instinct quite as much, perhaps, as reason, to pursue this policy, and -therefore, under the pretense of putting down the “slave trade,” she has -constantly labored to obliterate the distinctions of race, and force or -corrupt the white men of America into affiliation and equality with -negroes. The war upon the “slave trade” was simply the means for -accomplishing her ends—the equalization of races in the New World, and -in Canada, the West Indies, in all her American possessions, she has -succeeded. Negroes, whites, Indians, and mongrels are all alike her -_subjects_, and the distinctions of society, as in Europe, are wholly -artificial, while those of race, of nature, that are fixed by the hand -of the Eternal, are impiously disregarded. And we have been her tools, -her miserable dupes, and ourselves labored for our own degradation, to -accomplish her objects and obliterate the distinctions of races. The -question of importing more negroes—to keep open or to prohibit the -“slave trade”—was and is a question of expediency, that our government -should decide for itself, without regard to the opinions or policy of -any other people. But to blindly follow England in her nefarious and -impious efforts to break down the distinctions of race, to pronounce the -conduct of our own ancestors infamous and worthy of death because -English opinion and monarchical influences and exigencies demand it, is -a disgrace to the manhood of our people and the intelligence of our -statesmen that should not be permitted to disgrace our government any -longer; and it is to be hoped that the time is not distant when this -disgraceful legislation will be swept from our statute book. - - - - - CHAPTER XV. - NATURAL RELATIONS AND NORMAL CONDITION OF THE NEGRO. - - -There are now between four and five millions of negroes in the United -States. They or their descendants must remain forever—for good or -evil—an element of our population. What are their natural relations to -the whites?—what their normal condition? - -The Almighty has obviously designed all His creatures—animal as well as -human—for wise, beneficent, and useful purposes. In our ignorance of the -animal world, we have only domesticated or applied to useful purposes a -very small number, the horse, the ox, ass, dog, etc.; but these we -practically understand, so that even the most ignorant will not abuse -them or violate their instincts. The most ignorant farmer or laborer -would never attempt to force the dog to perform the domestic _rôle_ of -the cat, or the ox that of the horse, or the sheep that of the ass, etc. -He knows the natures of these animals—their relations to himself and to -each other, and governs them accordingly. - -The natural relations of parent and offspring, of brothers and sisters, -of husbands and wives, are also measurably understood by the most -ignorant, for natural instinct quite as much, as reason guides us in -these things. The father knows that the child should obey him, and the -latter feels instinctively that this obedience is a sacred duty. The -same instinct prompts the brother to love his sister, and it may be said -that all the relations of consanguinity, and the duties that spring from -them, are regulated more by instinct than by reason. There are -innumerable books written on this subject, to teach the duties of -parents and offspring, husbands and wives, etc., but with a proper -cultivation of the intellect and of the affections, just perceptions of -the duties involved follow intuitively. - -Passing beyond these domestic and family relations—the relations of -individuals—of one man to another, and to the State or general -citizenship, are less understood, for here nature must be led by reason, -and though there are certain great and fixed facts that serve as -landmarks for our guidance, we must mainly rely upon our reason. - -It is true, Christianity indicated these relations two thousand years -ago; nevertheless, they are almost totally disregarded in the Old World; -but though too often misunderstood and misapplied among ourselves, they -are sufficiently comprehended to constitute the foundation of our social -order. - -Another advance, and we arrive at the relations of races—of white men -and negroes—and of other races that may chance to be in juxtaposition, -and of which the whole world may be said to be profoundly ignorant in -theory, while one-half of our people have justly and truly solved them -in practice. The social order of the South—the social and legal _status_ -of the negro—reposes on the natural relations of the white and black -races, and, as has been observed, while the world is ignorant of these -relations, the people of the South, indeed it may be said the American -people, have practically solved them, and to the mutual benefit of all -concerned. But before we can enter on a discussion of the natural -relations and social adaptations of races, we must first clearly -understand the relations that we bear to each other as individuals, and -to the State or aggregate of individuals. - -All the individuals of a species, whether animal or human, of course -have the same faculties, the same wants, in a word, the same -specialties. Occasionally chance—some accident, remote or -immediate—deforms or blights individuals; they may be idiotic, insane, -or otherwise incapable, but these are exceptional cases that do not -disturb the great, fixed, and, unchangeable equality, sameness, or -uniformity of the race. The white or Caucasian race, as has been -observed, varies much more than any other race. There are tall men and -short men, giants and pigmies, blondes and brunettes, red-haired and -black-haired, but the nature remains the same; and if they were all -placed under the same circumstances of climate, government, religion, -etc., all would exhibit the same moral characteristics, and, to a -certain extent, the same physical appearances. This is sufficiently -illustrated among ourselves every day. Almost universally our people -have sprung from the “lower classes” of European society. The coarse -skin, big hands and feet, the broad teeth, pug nose, etc., of the Irish -and German laborer pass away in a generation or two, and their American -offspring have more delicate and classical features than even the most -favored and privileged European aristocracy. Having the same faculties, -the same wants, etc., it is a self-evident truth that they are entitled -to the same rights, the same opportunities, to live out the nature with -which God has endowed them. The Divine Author of Christianity -promulgated this vital truth with great impressiveness. He selected his -disciples from the lowest and most oppressed classes of the people, and -thundered his most terrible denunciations in the ears of the sacerdotal -aristocracy. The great body of the Jewish people were mere beasts of -burden to their brethren—the priestly oligarchy—which governed the State -and lived in idle luxury on the toil, ignorance, superstition, and -misery of the people. On all occasions these oppressors were denounced, -and the great and everlasting truth that God was no respecter of -persons, and all men equally precious in His sight—even the beggar -Lazarus and the repentent Magdalene—were the daily teachings of Christ. -And there can be no doubt that the persecution and final crucifixion of -the Author of the Christian religion was intended, by the rulers of the -Jews, to crush out the great doctrine of equality, and thus to preserve -their ascendency over the minds and fortunes of the people. The Divine -ordinance—to “do unto others as we would have them do unto us”—is a -complete exposition of our natural relations to each other, and an -indestructible rule of nature as well as a religious obligation. All -men—that is, all who belong to the race or species—having the same -nature and designed by the Creator for the same purposes, the same -rights and the same duties, it is an obvious inference that all human -governments should rest on this great fundamental truth. No man should -be permitted, indeed no man should be base enough to claim privileges -denied to his fellow, or to any class of his fellows, and the same great -principle which Christ ordained should guide His followers in their -personal relations, should be the only legitimate rule in their -political relations. To do unto others as we would have them do to us—to -recognize in all other men the rights we claim for ourselves—to admit -those reciprocal obligations which, in truth, spring from the -necessities of our being—in short, to demand equal rights for ourselves, -and to admit the same rights on the part of our fellows, seems so -obvious, so instinctive, so just, and indeed self-evident, that an -intelligent and just mind wonders how it ever could be otherwise, or -that systems of government can exist in our own enlightened times in -utter contradiction to such simple and self-evident truths. Government, -the State, the aggregate citizenship, based on the great fundamental -truth of equality, becomes a simple, beneficent, and easily understood -institution. It leaves all men where God and nature places them, in -natural relation to each other. Its functions, however complicated the -details, are simply protective, leaving individuals to ascend or descend -in the social scale, just as their industry, cultivation, and moral -worth may be appreciated by their fellow-citizens. It protects one man -from the violence or injustice of another, and the aggregate citizenship -or nation from foreign aggression. - -It is a misnomer to speak of government conferring rights; it may (or -the thing called government in other lands may) take away, suppress, or -withhold rights; but rights, as declared by Mr. Jefferson, are inherent -and in fact inseparable from individual existence. God has endowed every -man with the capacity of self-government, and imposed this -self-government as a duty as well as a right. He has given him certain -wants instincts, desires, etc., and endowed him with reason to govern -and guide these things. As a citizen, he of course does not, or can not -surrender any of his natural rights or control over himself. The State -protects him from wrong or injustice, but himself a portion of the -citizenship, he still governs himself. It is a contradiction to suppose -that one man can govern another better than he can govern himself—that -is, under the same circumstances, and therefore it is palpably absurd to -limit suffrage or to exclude a portion of the people from participation -in the government. All being naturally equal—for though some men may -have more mental capacity than others, as we sometimes see some have -greater physical powers—they have all the same nature; and therefore -govern themselves and fulfill the purposes of their creation when they -all vote at elections and participate in the making of laws. For -purposes of convenience, a limited number of the people are delegated to -conduct the government, but the popular will, the desire of the people, -the rule of the entire citizenship, is complete; every vote tells, every -man’s voice is heard, every one governs himself. And the government, -limited or rather confined to its legitimate function of protection, -leaves every one a complete and boundless liberty to do every thing or -any thing that his instincts, wishes, caprices even, may prompt him to -do, so long as he does not infringe upon the rights, interests, etc., of -others. - -Such, then, are the natural relations we bear to each other, and the -social and governmental adaptations that spring from them. The mere -conventional formula may be varied at times—the circle of individual -action contracted or expanded as the public exigencies may demand, but -the right and the duty of every man to an equal participation in the -government, or in the creation of laws which govern all, is vital, and -every man denied this is necessarily a slave, for he is then governed by -the will of others and not by his own, as God and nature have ordained -he should be. - -There are no contradictions or discords in nature. All creatures, and -the purposes God has assigned to them, are perfectly harmonious; and all -their relations to each other, and the duties that spring from them, are -in perfect accord. It is our ignorance, and sometimes our caprices and -vices, that interrupt this harmony; but it is consoling to know, that -happiness is inseparable from the due fulfilment of our duties, and -therefore the wiser the world becomes, the better it will be. The man -who loves his wife the most will also have the tenderest affection for -his children; those who are most careful to respect the rights of others -will be the most secure in their own rights, and the government, or -state, or nation based on the natural relations that men bear to each -other, will be the most prosperous and powerful. - -We are, it is true, at a great distance from the practical or complete -development of our system, but in theory it is right, and most Americans -recognize the truth and justice of its elementary principles. On the -contrary, Europeans, and especially Englishmen, have scarcely a -perception or glimpse of men’s natural relations to each other, and -their whole social and political system, if thus it may be called, is in -direct conflict with these relations, with the vital principle of -democracy, with reason and common sense. A woman is the chief of the -nation, whose husband is her subject—thus violating the relations of the -sexes—of husband and wife—and thrusting her from the normal position of -woman as well as contradicting the relations and duties of citizenship. -God created her, adapted her, and designed her, for a wife and mother, a -help-mate to her husband and the teacher and guide of her children; He -endowed her with corresponding instincts to love, venerate, and obey her -husband and devote her life to the happiness and welfare of her -offspring, and to trample on His laws—to smother these instincts and -force this woman to be a queen, a chief of state, the ruler over -millions of men, is as sinful as it is irrational, as great an outrage -on herself—her womanhood—as it is on the people who suffer from it. The -annual expenditure for royalty amounts to several millions, and requires -probably that some thirty thousand people should be employed or -compelled to devote their labor to this purpose. Thirty thousand men, -women, and children, ignorant, abject, and miserable, with no chance -whatever for education, for the cultivation of their faculties or the -healthy development of their natures, are bound to lives of toil and a -mere animal existence in order to furnish means for this one family, not -of happiness, but of boundless folly, which is supposed to constitute -royal dignity. God created this woman with the same faculties, endowed -her with the same instincts, and designed her for the same purposes as -all other women in England, but the human law, disregarding the evident -designs of the Almighty, has impiously sought to make her a different -and superior being, to reverse the natural relations of the sexes, to -render her husband subject to her will, to place her above many millions -of men, the head of the state, to even force this fragile, weak, and -helpless female to be the commander-in-chief of their armies, and they -crush and pervert thirty thousand other people out of the natural order, -and doom them to a mere animal existence, in order to sustain this one -family in “royal splendor.” The two things are inseparable—the violation -of the natural relation drags after it these frightful consequences. All -these people thus doomed to ignorance and toil, to support the luxury -and grandeur of royalty, would, under the same circumstances, be just as -grand, majestic, and royal as the present royal family, and the wrong in -the present instance may be measured or tested by the consideration that -of these thirty thousand poor, ignorant, abject, and toiling creatures, -whose labor, or the proceeds of whose labor is appropriated to the -support of royalty, the majority would doubtless exhibit more capacity -and refinement than those who rule over them, if, standing where nature -placed them all in common, they were permitted to compete for -superiority. The same unnatural order prevails on the Continent: the -natural equality that God has stamped upon the race—for they are all -white men—is disregarded, and though the people are ignorant, debased by -poverty, excessive toil, and misery, the _status quo_ preserved alone by -force. Nearly four millions of armed men are kept in constant readiness -to repress and keep down the instinct of equality, while a “civil” force -of perhaps a million more is constantly acting in conjunction with the -former, in preserving that artificial and unnatural rule which the few—a -mere fraction of the population—exercise over the many. And so -instinctive and irrepressible is this sentiment—this innate and eternal -law written by the finger of the Almighty on the soul and organism of -the race—that if these armed forces were withdrawn, every government in -Europe would be demolished within a week. Nor can the existing condition -be preserved much longer. Those writers ignorant of the essential nature -of the race, often indulge in absurd fancies in regard to the future of -European society. They are good enough to say that democratic -institutions may do for America, but that they will not suit the people -of Europe, and therefore monarchy is to be a permanent institution. -Democracy or equality is a fact rather than a principle. Beings who have -the same nature, the same wants, and the same instincts will struggle, -as they must struggle, for ever, to enjoy the same rights and to live -out the same life. And though they are chained down by ignorance and -misery as well as by the armed hordes of their tyrants, there can be no -peace, no cessation of the conflict, no stopping-place short of the -universal recognition of their natural relations to each other, and that -fixed and eternal equality which the Almighty Creator has stamped upon -the race and fixed for ever in its physical and mental structure. - -If the natural relations that men bear to each other are thus -misunderstood and disregarded in Europe, it may well be supposed that -they are wholly ignorant of the natural relations of races, and without -even the remotest conception of the relations that naturally exist -between white men and negroes. It is therefore a subject never -introduced or treated of—a _terra incognita_ to the European mind,—and -dependent as we are on European authority, the natural relation of -races, and the normal condition of the negro, have only quite recently -become a subject of American investigation. - -But while our writers and men of science have been, and quite generally -are even now, wholly ignorant of these relations, indeed, worse still, -in slavish subserviency to European dictation, have accepted the absurd -theories of the former in explanation of the phenomena constantly -presented to their view, our people have practically solved their -natural relations to the inferior race, and placed or rather retained -the negro in his normal condition. - -There are eight millions of white people and four millions of negroes in -juxtaposition. The latter are, in domestic subordination and social -adaptation, corresponding with their wants, their instincts, their -faculties, the nature with which God has endowed them. They are -different and subordinate creatures, and they are in a different and -subordinate social position, harmonizing with their natural relations to -the superior race, and therefore they are in their normal condition. -This, if not exactly a self-evident, is certainly an unavoidable truth—a -truth that no amount or extent of sophistry, self-deception, -authoritative dictum, or perverted reasoning can gainsay a moment, for -it rests upon _facts_, fixed forever by the hand of the Creator. The -negro is different from, and inferior to the white man. He is in a -different and inferior position, and therefore, of necessity, is in a -normal condition. _That_, as a general proposition, is true beyond -doubt, for there is no place or material for doubt. God has made him -different—widely different, as has been shown; that difference is as -unchangeable as are any of the works of the Almighty. _He_ has therefore -designed him, of course, for different purposes—for a different and -subordinate social position whenever and wherever the races are in -juxtaposition. It needs no argument to prove this truth, great and -startling as it must be to those who have never before contemplated it. -The _facts_—the simple, palpable, unchangeable facts—only need to be -stated, and the inference, the inductive fact, the absolute truth, is -unavoidable. God has made the negro different from, and inferior to the -white man. They are in juxtaposition—the human law corresponds with the -higher law of the Almighty; the negro is in a different and subordinate -position, and therefore in a normal condition. But it may be said by -some that while this is so, or while the negro, in juxtaposition, must -be subordinate, it does not follow that the actual condition of things -at the South is essentially right, natural, and just. They would be -mistaken, however, for the _facts_ involved do not permit or admit of -any such assertion. The white man _is_ superior, the negro _is_ -inferior, and therefore the inference is unavoidable that the latter is -in his normal condition whenever the social law or legal adaptation is -in harmony with these natural relations of white men and negroes. It is -true that a wide field for inquiry, for comparison, for arriving at -relative truth, is here opened to our view, but the simple, precise, and -unavoidable truth remains unaltered and unalterable—the different and -inferior negro is in a different and inferior social position at the -South, and therefore in harmony with the natural relations of the races, -he is in a normal condition. If it were said that the existing condition -were defective—that in some respects injustice were done the negro—that -there was a wide field for improvement in the social habits of the -South—in short, for the progress and improvement of Southern society, -then there would be reason, perhaps, in such suggestions. But to say or -to assert that the condition of the negro at the South was wrong or -unjust in its essential character, would be altogether absurd, and an -abuse of language that none but those wholly ignorant of the facts -involved would ever, or could ever, indulge in. The simple statement of -the facts lying at the base of Southern society, however false our -perceptions of them, or whatever our ignorance of them, or whatever may -be the perversity of those who will not seek to comprehend them, is -sufficient, when clearly presented, to convince every rational mind that -the negro is in his normal condition only when in social subordination -to the white man. - -But however obvious or irresistible this momentous truth, when it is -thus forced upon the mind as an inductive fact, it is also demonstrable -through processes of comparison, which, if not quite so direct or -palpable, are equally certain and reliable. And the normal condition of -the negro, or the social adaptation at the South, necessarily involves -the protection as well as the subordination of the inferior race. The -two things are in fact inseparable, as in the case of parents and -children, or the relations of husband and wife, or indeed any condition -of things resting on a basis of natural law. - -Any one capable of reasoning at all must see that four millions of -subordinate negroes in juxtaposition with eight millions of superior -white men, must be in a subordinate social position—that the instinct of -self-preservation, the primal law, obviously demands that the superior -shall place the inferior in just such position as its own interests and -safety may need—that it may and should even destroy it, utterly -obliterate it from the earth, if its own safety requires it—though such -instance never could happen unless some outside force or intermeddling -brought it about—that the mode or manner, or special means are of -secondary consideration, and to be determined or worked out according to -circumstances, the habits, progress, and condition of the master race. -Contemplating, therefore, the great existing fact—the juxtaposition of -vast masses of widely different social elements at the South—the -inference is unavoidable, that it is the right and the duty of the -dominant race to provide for the wants of such a population, and that, -for the common welfare and safety, they may and must place the negro -element just where their own reason and experience assure them is proper -and desirable. This has been done, and is done, but instead of the State -or government providing directly for these things, individuals are left, -to a great extent at least, to provide for the wants of the subordinate -race. The motive of personal interest, therefore, is brought into -action—a motive often, doubtless, stronger than affection, and though, -like the latter, it will not always save the weak and dependent from -wrong and cruelty, it usually serves as a sufficient protection. The -father loves his child, the being so inferior, so weak and dependent on -his affection. He has absolute control over the actions, the labor, the -time, habits, etc., of his son, may compel him to labor for him, or hire -out or sell his services to another, and it is only on rare occasions -that this natural affection of the father is not sufficient protection -for the offspring, and the State is compelled to interpose its power to -save the latter from the parent’s cruelty. It is the utmost interest of -the father to treat his offspring with kindness, and though affection is -the dominant feeling, his real interests are always advanced by this -treatment, so that it might be said that the man who loves his children -most will have the most useful and the best children. And in the -relation of husband and wife a similar result necessarily follows: the -husband who loves his wife most tenderly will—other things being -equal—always have the best wife, and the wife who loves her husband and -children most devotedly will be rewarded by the greatest love and the -greatest happiness in return. - -In the case of the master and so-called slave, interest instead of -affection is the dominant feeling; but even here they are inseparable as -well as in the relations just referred to. It is the utmost interest of -the master to treat his negro subject with the greatest kindness, and in -exact proportion as he does so, he calls into action the affections of -the latter. Every one who practically understands the negro, knows that -the strongest affection his nature is capable of feeling is love for his -master—that affection for wife, parents, or offspring, all sink into -insignificance in comparison with the strong and devoted love he gives -to the superior being who guides, cares, and provides for all his wants. - -There is, then, this radical difference between parent and child, and -master and “slave”—the first, prompted by affection, is rewarded by -interest, while the latter, impelled by interest, is followed by -affection; and the grand result in both cases is happiness, well-being, -the mutual benefit and common welfare of all concerned—that universal -reward which God bestows on all His creatures, when, recognizing their -natural relations to each, they adapt their domestic habits and social -regulations to those relations. - -The popular mind of the North, so deplorably ignorant of all the facts -of Southern society, has a general conception, perhaps, of negro -subordination at the South, but none whatever of the reciprocities of -the social condition. The negro—a different and inferior creature—must -be in a social position harmonizing with this great, fundamental, and -unchangeable fact; but while he owes obedience, natural, organic, and -spontaneous, he also has the natural right of protection. Or, in other -words, while he owes obedience to his master, the latter owes him -protection, care, guidance, and provision for all his wants, and he can -not relieve himself of this duty or these duties without damaging -himself. For example: the master who overworked his people, or under-fed -them, or treated them cruelly in any way, would necessarily compromise -his interests to the precise extent that he practiced, or sought to -practice, these cruelties. They would become feeble from over-exertion, -or weak and prostrated from the want of healthy food; while indifference -to the master’s interests, sullenness, perhaps sometimes fierce hate, -would impel them to damage his property, and in any and every case their -labor would be less valuable. Furthermore, God has so adapted the negro -that he can not be overworked; and though the master or overseer may -kill him in the effort, he can not, nor can any human power, force him -beyond a given point, or compel him to that extreme exertion which the -poor white laborer of Europe is often forced into. Subordination and -protection, the obedience of the inferior and the care of the superior, -the subjection of the negro and the guidance of the white man, are -therefore inseparable, and when we outgrow and abandon the mental habits -borrowed from Europe and designate the social condition where these -elements exist, by a proper term or word, it should be a compound one -that embodies both of these things. - -Such, then, are the domestic habits and social adaptations at the South, -or where widely different races are in juxtaposition, and which, in -truth, spring from the necessities of social existence whenever they are -found together. But, as already remarked, the truth, essential justice, -beneficence, and necessity of this condition—this subordination on the -one hand and protection on the other—while an obvious, and, indeed, -unavoidable conclusion or inference from the great and unchangeable -facts involved—are equally demonstrable by comparison with other -conditions. Or, in other words, while the mere statement of existing -facts, in their natural order and their true relations, irresistibly and -unavoidably forces the mind to the conclusion that Southern society -reposes on a basis of natural law and everlasting truth, its essential -justice, naturalness, and beneficence may be made equally clear to the -mind by comparing it with other conditions where these elements are -found to exist. We absolutely know nothing of the negro of antiquity -except that recently revealed on the Egyptian monuments, through the -labors of Champolion and others, and possibly a glimpse occasionally of -negro populations through Roman history. The ignorant Abolitionists, and -the scarcely less ignorant European ethnologists, on this subject, fancy -negro empires and grand civilizations long since extinct; and -Livingstone and others, with the false and nonsensical notion that there -should be found remains of these imaginary empires, of course succeeded -in finding them occasionally, or the interests of the “friends of -humanity” would languish, and perhaps subside altogether. But the author -desires to say to the reader that while, as an anatomist, he _knows_ -that an isolated civilized negro is just as impossible as a -straight-haired or white-skinned negro, he has also consulted history, -ancient and modern, European and Oriental, Pagan and Christian, and in -the _tout ensemble_ of the experience of mankind there is nothing -written—book, pamphlet, or manuscript—in the world that casts any light -whatever on this matter, or that authorizes the notion that populations, -where the negro element dominated, had a history. Since the great -“anti-slavery” imposture of modern times began, there are many writers -and lecturers who assume such things, as that negro empires had often -existed and exercised vast influences on the progress of mankind—that -the rich and powerful republic of Carthage was negro—that even Hannibal, -the man who so long contested the empire of the world with the grand old -Romans, was a negro—indeed, some of these ignorant and impious people -have assumed that Christ was a negro; but it is repeated, there is no -negro history, nothing whatever, except what we now see on the Egyptian -monuments, that indicate the position of the negro or the condition of -society when in juxtaposition with white men. - -As depicted on the monuments, the negro was then as he is now at the -South, in a position of subordination; while isolated, he was as he is -now, a simple, unproductive, non-advancing savage. In this condition of -isolation he multiplies himself, and therefore is in a natural -condition. His acute and powerful senses make amends for his limited -intelligence, and enable him to contend with the fiercer and more -powerful creatures of the animal creation, while the fervid suns and -luxuriant soils of the tropics, where the earth may be said to produce -spontaneously, enable him to live with little more exertion than simply -to gather their rich and nutritious products. It is a natural condition, -so far as it goes, for, as has been said, he increases and multiplies -his kind; but it can not have been designed as the permanent condition -of the race, for that involves the anomaly of waste, uselessness, a -broad blank in the economy of the universe. But as that aspect of the -subject will be discussed in another place, it need not be entered on -here. - -The condition of savagism, or whatever we may term it, where the negro -is isolated and without any thing to call his wonderful powers of -imitation into action, where he is simply a useless, non-advancing -heathen, surely no one, however perverted his mind may be on this -subject, will venture to say is a preferable condition to that which he -enjoys at the South. It might suffice to say that he increases with more -than double rapidity, to demonstrate the fact of his superiority of -condition in the latter; but there are moral considerations that show -this with still greater distinctness. It is true that we must not take -our own standard to test this matter, or we must not assume that that -which would constitute our own happiness would also secure the greatest -happiness of the negro. Of course the white man never did and never -could live such a life as the isolated negro; but, contemplating the -negro in the South as he now exists, in comparison with the condition of -the isolated negro in Africa, will any one or can any one doubt for an -instant the immense superiority of the former condition? He is cared for -in his childhood by his master as well as his mother, taken care of when -ill, always supplied with an abundance of food and clothing, given every -chance for the development of his imitative faculties, permitted to -marry generally as he pleases, to feel always that he has a guide and -protector, and a constant, peaceful home; and in his old age will be -cared for and decently buried with all the sanctions and comforts of the -Christian religion. In Africa, a negro, isolated from the white man, -rarely has a home, rarely knows his father, is left unprotected in his -childhood to all the chances and uncertainties of savagism, sometimes -nearly starved, at other times gorged with unwholesome food, without any -possible chance for education or the development of his faculties, -liable at any moment of his life, in some wild eruption of hostile -tribes, to be carried off a slave, perhaps to be eaten by the victors, -and after running the gauntlet of savagism, if he lives to old age, to -be left to perish of hunger, if no longer able to seek food for himself. -But it is quite unnecessary to multiply words on this point; the -condition of the negro in America, under the broad glare of American -civilization and the beneficent influences of Christianity, is so vastly -and indeed immeasurably superior to that of the African or isolated -negro, that we have no terms in our language that can truly or fully -express it. We ourselves, under our beneficent democratic institutions, -doubtless enjoy an extent of happiness or well-being, over that of the -masses of our race in the Old World, somewhat difficult to measure or -express in words, and it is reasonable to say that the negro population -of the South, relatively or comparatively, enjoys even greater -happiness, when contrasted with African savagism. There is, in fact, no -other condition to compare with, for freedom, the imaginary state that -the Abolitionists have labored for so long, is not a condition, and has -an existence in their imaginations alone, and not in the actual -breathing and living world about us. They have a theory, or rather an -abstract idea, that the negro is a _black_-white man, a black Caucasian, -a creature like ourselves except in color, and therefore that, placed -under the same circumstances—that is, given the same rights and held to -the same responsibilities—he will manifest the same qualities, etc. On -this foolish assumption legislatures and individuals have acted, and -both in the South and in the North considerable numbers of these people -have been thrust from their normal condition into what? Why, into the -condition of widely different beings. - -If any one were to propose to give the negro straight hair, or a flowing -beard, or transparent color, or to force on him any other physical -feature of the white man, everybody would denounce the wrong as well as -the folly of thus torturing the poor creature with that which nature -forbids to be done. It has been shown that, in the mental qualities and -instincts of the negro, the differences between him and the white man -are exactly measured by the differences in the physical qualities, and -therefore the efforts of the Abolitionists to endow the negro with -freedom involve exactly the same impieties and the same follies as if -they sought to change the color of the skin. Or if it was sought to -force the child to live out the life of the adult—or the woman that of -the man, or to compel our domestic animals to change their -manifestations and to contradict the nature God has given them, it would -be promptly denounced as cruel, impious, and foolish. All that could be -done would be to destroy them—to shorten the life of the unhappy -creatures; and this is exactly what has been done, and is now done, in -regard to negroes; but, owing to a universal ignorance and wide-spread -misconception, that which should be denounced as the grossest wrong has -been regarded as the highest morality and philanthropy! - -The negro is thrust from the care and protection of a master at the -South, but he has none of the responsibilities of society laid on him, -and furthermore, there is no very pressing competition for the means of -subsistence. He has nothing of what are called rights—that is, is not -forced to live the life of another being—and though he has no master to -teach and guide him, his powers of imitation are, to a certain extent, -called into action, for he is still in juxtaposition and subordination. -But even under these favorable circumstances, he rapidly—as contrasted -with those under the care of masters—declines and dies. There is, at -this time, a large number of these people in Maryland, Virginia and -other transition States. Their condition is truly deplorable, and is -every day getting worse, for the increase of whites is every day adding -to the pressure on them, and rendering the means of subsistence more -difficult to obtain. It seems to many, doubtless, a great wrong to place -them again in a normal condition, and true relation to the whites—which -would be a wrong like that of the inebriate forced back into -temperance—a process, in truth, of great suffering, but desirable in the -end. If the abnormal habit of drunkenness continues, the man will die -within a given time; but if he reforms and recovers his normal state, he -may live many years. - -There will be few, if any, more negroes “emancipated,” as forcing them -out of a normal condition has been termed, in the South, and therefore -it is only a question of time when these people, left as they are now, -will become extinct. As a question of kindness and humanity, therefore, -it is like that of the drunkard: left as they are, they must perish; but -if restored to a normal state, whatever their temporary suffering, they -or their descendants may live forever. Most unfortunately, however, -there is another difficulty involved in the fortunes of these poor -people. They have a large infusion of white blood—a very large portion, -perhaps, are mulattoes, and therefore while in the case of the typical -negro there could be no doubt where true humanity pointed us, in the -case of these mongrels there is room for doubt and difficulty. But in -the more Northern States, where it is sought to force the habitudes of -white men on them, they perish rapidly. The mortality is greater in New -England than in the Middle States, and greatest of all in Massachusetts -where they are citizens, and the ignorant and misguided, however -well-meaning, “friends of freedom” have their own way, and give full -scope to their terrible kindness. The whole subject may be summed up -thus:—The negro, in a normal condition, increases more rapidly than the -whites—for the negress, if not more prolific, escapes by her lower -sensibility the numerous chances of miscarriage, premature births, -weakly children, etc., which ordinarily attend on the higher and more -susceptible organization of the white female. - -The “free” or abnormal negro of the Southern States tends to -extinction—of the Middle States still more rapidly—and finally, most -rapidly of all in New England. Or the actual laws governing this matter -may be summed up thus:—In precise proportion as the negro is thrust from -his normal condition into that of the white man, he tends to extinction, -or one might say, that precisely as the rights of the white man are -forced on the negro, he is destroyed. All the negroes brought to this -continent were in a normal condition. The monstrous assumption set up by -British writers when the colonists began to throw off the British -dominion, that negroes were _black_-white men, and, naturally -considered, entitled to the same _status_, after nearly a hundred years, -and an amount of wrong, falsehood, and suffering to these people that is -beyond computation, has at last culminated. From this time forth, few, -if any, will be “emancipated.” Indeed, it is far more likely that the -numbers restored to a normal condition will outnumber those thrust from -their natural relations to white men. If all the legislation on the -subject were suddenly blotted out, of course there would be no such -thing as a “free negro” on this continent, and this is the point towards -which the course of American society is now rapidly tending. It may be -somewhat difficult to determine that period—for we know not what may be -the action of many of the States that have a considerable population of -this kind—but one can not err when saying that it can not be remote, and -it is absolutely certain to arrive within the next hundred years. -Indeed, it is most probable that from the culmination of the great -“anti-slavery” imposture, or from the starting-point of the reaction, to -the final period when such a social monstrosity as a “free” negro will -be entirely extinct in the New World, the interval will be less than -that of the strange and wide-spread delusion which has so long run riot -over the understanding, the common sense, the interests, and -self-respect of our people. - -Of course, no comparison proper can be made with so shadowy and -intangible a thing as this. It is not a condition—it is only an attempt -after that which neither has nor can have an existence. If it had been -assumed simply that the _status_ of the negro was wrong at the South, -and that some other _status_ was proper for him, then possibly an -experiment would have been legitimate. But, as it was assumed that the -negro was a Caucasian, whose color merely was different, and naturally -entitled to the position of the white man, all these efforts were made -to reduce the assumption to practice, and compel him to live out the -life of the former. There could be and can be only a single end to such -effort. God created him a negro, a different and inferior being, and of -course no human power could alter or modify, to the millionth part of an -atom, the work of the Eternal. That which destroys a creature, or under -which he dies, can never be right, or even approach to that which is -right. When nature is so outraged that she refuses to indorse the human -action, or when she in mercy interposes her power to limit such action, -then we can not possibly mistake the wrong we are doing, or attempting -to do. It is an historical fact that slaves never propagated while in -that condition, and the supply was constantly kept up by fresh wars and -increased captives. It was such a stupendous outrage on the natural -relations, that men of the same species bear to each other, or on that -natural and unchangeable equality common to the race, that nature -refused to propagate it, or to consent to its permanent existence. -Nature also refuses offspring to prostitution—that terrible cancer so -corrupting to Northern society, and who does not see her wisdom and -beneficence in thus refusing a permanent existence to so foul a blot on -the sexual relations? So, too, in the case of mulattoism, where a -monstrous violation of the physical integrity of the races is involved, -nature interposes and forbids it to live. And in incest—the violation of -the laws of consanguinity, where relatives intermarry—nature -appropriately punishes them, through the idiocy and impotency of their -offspring, which is always forbidden to exist beyond a determinate -period. Free negroism, therefore—the attempt to force a different and -inferior being to live out the life of a different and superior being—is -not a condition, and can not be compared with that which is, or that -which the higher law of nature grants, a fixed order of life. There are, -then, only two possible conditions for the negro—isolation or -juxtaposition with the white man—African heathenism or subordination to -a master—a blank in the economy of the universe, or the social order of -the South, where he is an important element in the civilization, -progress, and general welfare of both races. It is not in the scope of -this work to treat of the natural relations or social adaptations of -other races. They must be determined by experience, though the -starting-point—the fundamental truth—that when in juxtaposition they -must occupy a subordinate social position, corresponding with the degree -of inferiority to the white man, may be said to be self-evident, or, at -all events, an unavoidable truth. - -In conclusion, it may be well to repeat the great leading truths that -underlie the subject discussed in this chapter. - -All of God’s creatures, animal as well as human, have a right to live -out the life—the specific nature—that He has endowed them with, and we -have comprehended this great, vital, and fundamental law in respect to -our domestic animals, and generally conform to it. The natural relations -of the sexes—of parents and offspring—are also understood, and generally -lived up to in our daily life. The natural relations of men to each -other are less understood, but the natural order, the equality of -rights, and equality of duties, based on an equality of wants, is a -vital principle of Christianity, and however far we may be from living -it out in practice, our political system, and the whole superstructure -of our civil and legal institutions, repose upon this fundamental law of -nature. - -This natural order is generally disregarded in the Old World, though -even there, with all their numerous false traditions, relics of -barbarism, and ancient wrongs, as well as modern corruptions, they are -forced, to a certain extent, in their legal and civil institutions, to -recognize it. Nature absolutely forbids any change or any violation of -her laws, or, in other words, the work of the Almighty can not be -altered by human force or accident. The millions of Europe are, -therefore, unchanged in their essential natures, and the few who rule -and wrong them are only able to prevent the development of their -specific and latent capabilities by their systems of repression. But the -natural order—the natural relations they bear to each other—the inherent -and eternal equality that God has stamped forever on the organism of the -race, is perpetually struggling to manifest itself; and though buried in -a profound animalism, though deluded by false theories and corrupted by -innumerable lies, and steeped in poverty and misery fathomless and -measureless, they are only temporarily kept from asserting the natural -order and specific nature of the race by four millions of bayonets. - -The natural relations of races, and especially of the white man and -negro, have been wholly misunderstood, for, ignorant of the nature and -specific wants of the negro, it necessarily followed that it should be -so. But while in theory we have been ignorant of these relations, the -people of the South have solved them in practice. Their actual -experience of the negro nature, of its wants, its capacities, its -industrial adaptations, perhaps we may say, the instinctive necessities -of a society where widely different social elements are in -juxtaposition, have developed a social order in practical harmony with -the best interests and highest happiness of both races. That society -rests on the same basis as that of the North, with the superadded negro -element, which, in social subordination corresponding with its natural -inferiority and natural relations to the white man, is immovable and -everlasting, so long as the foundations of the world remain unaltered -and unalterable. Ignorance and impiety may beat against it; folly, -delusion, and madness may waste their wild energies in blind warfare on -it; European kings and nobles, all those who live and flourish for a -time on the perversion of the natural order and the degradation of so -many millions of their kind—their natural equals—may combine to -overthrow it; dupes, instruments, open foes and secret traitors may aid -them, and the great ignorant and deluded masses for a time may be -blindly impelled in this direction, but all in vain; the social -order—the supremacy of the master and the obedience of the “slave”—will -remain forever, for it is based on the higher law of the Almighty, the -natural relations of the races, the organic and eternal superiority of -the white man and the organic and everlasting inferiority of the negro. - - - - - CHAPTER XVI. - CHATTELISM. - - -The common European notion (and the American, borrowed from it), regards -the American “slave” as a chattel—a thing sold like a horse or dog, and -equally the absolute property of his master. Lord Brougham and others -have denounced this barbarism, as they have called it, with great -bitterness, and the former has declared that it is immoral, abhorrent, -and even illegal “for man to hold property in man”—a declaration that -might be true enough, perhaps, if negroes were black-white men, as -supposed, but which, in view of the actual facts involved, is simply -absurd. They suppose that negroes in America are held by the same tenure -that the Romans and other nations of antiquity held their slaves. But -there is no resemblance whatever, and, in truth, it would be difficult -to find anywhere in history conditions so absolutely and so widely -different. All the so-called heathen nations had slaves, or rather they -had captives taken in war, whose lives were forfeited, and who thus -became the property of their conquerors. The rule or custom seems to -have been universal, and it was only after the introduction of -Christianity that it became obsolete. A Roman army invaded Gaul or -Germany—a great battle or series of battles occurred—those captured on -the field became the property of the victors, while the nation or -country became a Roman province, and ever after paid tribute to the -Roman civil officers. Gaul, Britain, most of Germany, indeed, nearly all -the then known world, were thus overrun by the Roman armies, and the -vast multitudes that were defeated in battle were carried off to Italy -to cultivate the lands of the Roman nobility. There was no question of -freedom or slavery, or of rights of any kind involved—the man risked his -life, and if defeated, this life was forfeited to the victor. The latter -might or might not slay him the next morning, or the next week, or the -next year, or twenty years after, just as he pleased. He might send him -to work on his lands in Italy, keep him as a domestic in his household, -compel him to enter the arena and combat as a gladiator for the popular -amusement, or direct him to be crucified or given to feed his fishes, or -he might sell him to others, who, of course, had the same control over -him; or, finally, by one supreme act of generosity, he might give him -back his forfeited life, when, as a freedman—not freeman—he entered the -ranks of ordinary citizenship and was lost in the mighty mass of Romans -that made up the population of the great city. Freedom or slavery, or -what, in modern times, is called such, had nothing to do with the -matter. It was a question of life and death rather than of freedom and -slavery. The life, the actual physical existence was forfeited—the man -had no right to live, and only did live by the sufferance of the captor -or master, and therefore all subordinate considerations were lost in -this one great, all-dominating fact. Many wise, learned, and -accomplished men were slaves or were of this unfortunate class, and -remained thus through life, subject often, doubtless, to the caprices -and cruelty of illiterate and brutal owners, who at any moment could put -them to the torture or to a cruel death. The rule was universal among -all the ancient nations, except the Hebrews, who, in some respects, or -as regarded their own people, made some humane modifications. It was -entirely personal—the state or government having nothing to do with the -matter either as regarded the original forfeit or the cancelling of the -bonds and the restoration to liberty, or rather to life, of the -unfortunate captive. - -There was a certain social prejudice in respect to freedmen, or the -children of those who had been slaves, but there does not appear to have -been any legal or political disability. They had forfeited their -lives—they became absolutely dead in law, mere things, chattels, or -property of their owners, of which the government or state took no more -account than of horses or oxen, or any other property; but the moment -that their lives were restored to them, then they at once entered the -ranks of citizenship with all the rights and privileges common in those -days, and in those relatively barbarous times. - -There were some incidental features or phases of this terrible condition -that are too marked to pass over without notice, as they tend to show, -in a very striking manner, the wide and indeed unapproachable distance -between it and that which, in our own times, has been so generally -confounded with it. Servile wars were almost constantly occurring -events. Opinion, even in the rudest times, has always, to a certain -extent, governed the world, and the universal custom of enslaving those -defeated in battle was submitted to in the first instance without a -murmur. It was the fortune of war, and no one disputed the inexorable -rule which doomed them to become the absolute chattels or property of -the victor; but when their numbers increased to any considerable extent -in any locality, the natural instinct which told them they were the -equals, and very often the superiors of those who owned them, could not -be restrained, and the long and terrible servile wars almost always -raging within the bosom of the Roman Empire probably weakened and more -than any other thing prepared it for that awful overthrow which finally -overtook the Roman colossus. Another equally striking feature -distinguished this condition. The slave population never increased -itself in the regular and natural order. Most of them were adult males, -originally, and the small number of females may sufficiently account for -the constant tendency to extinction; but beyond this, the abnormal -condition, the terrible and transcendent wrong of forcing beings like -themselves, with the same wants and the same instincts as their masters, -to lives in absolute and abject subjection to the wills of others, was -necessarily incompatible with a permanent existence. - -This universal custom prevailed—all men, even the wisest and best, in -their profound ignorance of their own nature, believed slavery to be -right, just as many good men in our own times believe that the European -condition, which dooms the millions to subjection to the few, is right; -but it was so utterly in conflict with natural instinct that the servile -population tended constantly to extinction, and therefore, as observed, -it soon died out when the spirit of Christianity modified the customs of -war, and the conquered became prisoners to be exchanged, instead of -slaves subject to the caprices and cruelties of creatures like -themselves. Some superficial writers, ignorant of the underlying facts, -have supposed that Greece and Rome were great and prosperous because -they had slaves, a process of reasoning quite equal to saying that a man -enjoyed good health because he had a fever-sore on one of his legs! -These nations and all other nations have been prosperous and powerful in -precise proportion to the number of free men, and weak and contemptible -in exact proportion to the multiplicity of slaves—a truth as evident at -this day as in any other, and rendered more palpable in our own history -and condition than ever before. Greece and Rome were great and powerful, -in contrast with the great Oriental empires—Persian, Babylonian, -Egyptian, etc.—because there was a large free population in the former, -while in the latter they were all slaves, or the slaves of slaves. Of -course no such condition could exist in our times, and the most ignorant -and abject portion of the European population could not be placed or -kept in such position a single hour. The Oriental populations still -practice it, to a certain extent, perhaps. The Turks, when they invaded -the lower empire and captured Constantinople, made slaves of their -prisoners, and long trains of unhappy beings, wealthy matrons and -delicately nurtured young girls, chained by the wrists to their own -servants, or to rude soldiers and uncouth peasants, were marched off to -become the abject and miserable slaves of still more gross and brutal -masters. The sale of Circassian girls for Turkish harems is altogether a -different affair, and however revolting to our notions and habits, has -nothing in common with the condition historically known to us as -slavery. The essential fact in this condition, as will be seen, was the -forfeited life; all other facts hinged on that, and the idea of property -or chattelism was incidental—a mere result. When the man’s life was -forfeited, when he was deemed to be dead in law, when his captor could -do as he pleased with him, crucify, torture, or destroy him altogether, -then it necessarily followed that he was a chattel, or a thing that he -would be apt to make as profitable as possible, and this self-interest -was the sole protection of the miserable creature. It therefore was, -doubtless, a great interest—some of the Roman nobles owning many -thousands of them, though, except in respect to the servile wars, almost -constantly raging within some portion of the empire, the government -seems to have had nothing to do with slaves or slavery. It was wont, -however, to resort to terrible punishments to keep them in subjection, -and it was not uncommon to line the highways leading into the city for -forty miles with crosses, on which these wretched beings were suspended, -and left in sight and hearing of each other, until death relieved them -from their sufferings. - -Such was Roman slavery, as it has been described by historians of the -time—a condition not at all involving what we call freedom or rights of -any kind, but simply that of a forfeited existence, and which, if given -back by the owner, the man was restored to life, to a legal existence, -to his normal condition, and, without the slightest interference of the -government, was at once absorbed in the general citizenship. Of course -there is no resemblance or even approximation to the social order of the -South; indeed, as observed, it is difficult to conceive of conditions -more utterly opposed or unlike each other. As has been shown elsewhere, -the labor, the service, the industrial forces of the negro were -essential to the cultivation of the soil and the growth of the -indigenous products that belong to the great intertropical regions of -the American continent. Ships, therefore, were fitted out for this -purpose to bring negroes to the New World, not to make slaves of them, -or to transform them into things, but to make their labor available for -the common good of mankind. Much wrong, cruelty, and inhumanity, it is -quite likely, have been practiced, but the motive and the object were -right, of course, for these had their origin in human necessities and -human welfare. The abuses we have nothing more to do with; the object -and the essential fact—the service—remains, and will remain forever, if -the great tropical centre of the continent remains civilized, instead of -being transformed into a barren waste. The service of the negro, his -industrial capacity, his labor, is a thing that may be estimated as -easily and accurately as any other species of property, and therefore is -property, and to the precise extent necessary to enforce this labor or -this service the owner of it has absolute control over the person of the -negro. There is not, nor should there be, any difference between this -property and other property, and to this extent it may be called -chattelism, for, as observed, it may be as easily and precisely fixed or -defined as any other property. The master takes care of him in childhood -and in sickness, clothes, feeds, and provides for his old age, or for -the loss of health, etc., and estimating or comparing these things with -his services, he is able to fix a positive value to the labor of the -negro, and this, like any other property, he may dispose of to any one -else, if he chooses to do so. This property he must have absolute -control over, and therefore, to the precise extent needed to make it -available, he has absolute control over the person of the negro. The -ignorant abolition writer says, “the slave is put upon the -auction-block, examined and handled precisely as the horse, or other -animal, and knocked off to the highest bidder; he follows his master -home, to be dealt with just as any other animal.” - -It is true, there is a seeming resemblance, but if we follow them home -and observe what follows, then it will be seen that there is no -resemblance at all. The master takes care of his horse, for such is his -interest; he may even have a liking, a kind of affection for him; but if -sick or worn out, or if he falls and breaks a leg, he blows his brains -out, and after taking off his skin, leaves the carcass to be devoured by -the dogs or vultures. In the case of the negro he also takes care of him -and treats him well, for it is his highest interest to do so, and often -feels an affection, and a very strong one, for him. If ill, he sends for -a surgeon and treats him as men usually treat their children. He is a -part of the household, belongs to the family, and is usually strongly -attached to the master and the master’s children. His own wants are all -attended to. He has his cabin, his patch of garden, his poultry, etc., -very often his bale of cotton. He is permitted to choose his own wife, -to enjoy all the domestic happiness that his nature is capable of, and -if he fulfils his duty industriously, promptly, and honestly, then the -master may be said to have no more control over him; but should he reach -old age, break his leg, or in any way become disabled and useless, if -the master should blow his brains out he would be hanged as a murderer. -There is surely no resemblance in these things, none whatever; indeed it -may be said that the one essential fact accomplished, the “service” duly -rendered, the master’s absolute control ceases. He must still care for -and protect the negro and provide for him in sickness and old age, but -his absolute rule is always within well-defined limits, and beyond them -the master may not go. He may enforce service, and if the negro -disobeys, punish him, or if he resists the reasonable will of the -master, compel obedience—absolute, unquestioning obedience. But the laws -of every Southern State protect the “slave” from the caprices and -cruelties of the master just as in the Northern States they protect the -child from a sometimes passionate and brutal father. - -In the previous chapter it has been shown that the negro is in his -normal condition only when in social subordination to the white man—for -that is the natural relation of the races whenever or wherever they are -in juxtaposition; but the precise form of this subordination may be -modified, perhaps, by time and circumstances. Subordination and -protection exist together—indeed, are inseparable. The strong should -protect the weak: the superior white man, who demands the obedience of -the inferior negro, should also protect this feebler being; and such is -the social condition at the South. Owning the service of the negro, it -is the highest interest of the master to take the utmost care of him, -while the latter has an equal interest—relatively considered—in being -honest, industrious, and faithful to the master. Indeed, it is -impossible to perceive any antagonism of interests in this condition, -and compared with any other, it may be said, without chance of -successful contradiction, that it is the most harmonious in its -essential principles known to our times. It originated in an absolute -want—the service of the negro—that industrial capacity which he alone -can furnish, and this service is the essential feature of the domestic -institutions of the South. It was and is made a property that may be -sold or exchanged as promptly as any other property, and the person of -the negro is subject to the absolute control of the master to an extent -necessary to enforce this power, but no further. There is still a large -margin for self-control, for all the self-government that nature -demands, for the gratification of all his wants and the full development -of all his faculties. This is demonstrated beyond doubt, for he rapidly -multiplies, while if he were denied the rights that nature accords him, -his instincts repressed, his wants forbidden gratification, like the -Roman slave, or like the so-called free negro of the North, he would -become languid and diseased, and tend rapidly to extinction. But while -the existing condition is thus healthy, natural, and just, as before -remarked, it is quite likely that, in the future time, it may be widely -changed in its details. This relation—the subordination with the -inseparable protection—can never be changed without destruction to both, -or without social suicide; but the social condition may some day be -modified sufficiently, perhaps, to do away with any defects, if such -exist at present. - -In another place the subject of climate and industrial adaptation is -fully considered, and it will suffice to remark in this place that the -tropics are the natural centre of existence of the negro, and some day -not very remote our negro population, with a few exceptions, perhaps, -will be found within the intertropical region. And when that day comes, -it is quite likely that some modification will be worked out which, -while the essential principles of the existing condition are preserved, -chattelism, or that seeming personal property in the negro now so -extensively associated in the popular mind at the North as wrong, may -disappear altogether. We are only just emerging, as it were, into a -boundless field for progress, for inquiry, for experiment, for social -development, for working out the great problem of humanity. All Europe -is in utter ignorance and blindness; and if the whole political and -social order is not in conflict with the natural order, the latter, is, -at all events, repressed, and forbidden a development. We, ourselves, -have reached a comparatively far advanced position—the grand position -and declaration of the men of 1776, that all men (of course of our own -race) are created equal, and designed by the Almighty for the same -liberty, etc.; and we have based our political order on this fundamental -and everlasting truth; but while in theory we have thus recognized the -relations that nature has decreed between individuals, in practice we -have made but little advance over the people of Europe. - -Our cities and towns are filled to overflowing with poverty, ignorance, -vice, and misery, and though much of this is the direct result of the -wrongs and oppressions of the Old World, and all of it legitimate -consequences of the European practice which yet prevails among us, -especially in the States most connected by commerce, literature, and -opinion with the Old World, our social progress is small, indeed, -compared with our political enlightenment. But the masses are, however -slow the progress, becoming more and more intelligent, and consequently -more virtuous and happy, for, however frequent the exceptions among -individuals, morality among the masses always keeps pace with their -intelligence. And though the social condition at the South is less, -infinitely less defective than at the North, and social progress in the -future has a comparatively circumscribed field of action, there are many -things, doubtless, which, in the future time, will be widely altered -from the present. God has organized and fixed the nature and relations -of His creatures, so that there is no conflict of duties, and that which -best secures the happiness of ourselves, also accomplishes the happiness -of others, whether they be our equals or our inferiors, men of our own -race or negroes. Thus, when the dominant race—the citizenship of the -South—comprehend most clearly and truly what their own welfare demands, -then, too, and of necessity, will the best interests of the negro be -secured. The perverse fanatics at the North, who, unmindful of, and -indeed dead to the woes of their suffering brethren, imagine the most -terrible miseries among negroes at the South, can not continue much -longer in their unnatural delusions, and when the pressure of their -attempted interference is withdrawn, earnest and conscientious citizens -will doubtless inquire into those possible social defects that may exist -among them, and strive to apply the appropriate corrections. What these -defects may consist in, the writer does not assume to decide or to -understand, but after a long-continued and patient investigation of the -social condition of the South, he thinks he can not be mistaken when he -declares that they are wholly or mainly confined to the citizenship, and -he is wholly and absolutely incapable of comprehending any wrong -whatever in the fundamental social relations of the races or so-called -slavery of the South. - - - - - CHAPTER XVII. - EDUCATION OF NEGROES. - - -The _fact_ that the negro is a negro, carries with it the inference or -the necessity that his education—the cultivation of his faculties, or -the development of his intelligence—must be in harmony with itself, and -therefore must be an entirely different thing from the education of the -Caucasian. The term education, in regard to our own race, has widely -different significations. It may be the mere development of the mind, or -it may mean, with the cultivation of the intellect, the formation of the -character, as Pope says: - - “’Tis education forms the common mind; - Just as the twig is bent, the tree’s inclined.” - -But without restricting the term to the former limit—the development of -the intelligence—it will be found that the education of the negro at the -South is in entire harmony with his wants, the character of his mind, -the necessities of his mental organism; and that they are the best -educated negro population ever known in human experience. - -Common sense and experience teach us to educate all creatures committed -to our charge in accordance with their wants. No one would presume to -teach a horse as he would a dog, or any other animal. We have our -schools for girls as well as for boys, and the education varies -continually as the child changes into youth, adolescence, and finally -into manhood. The nature and condition of the pupil are the great -central facts—whether a horse or a dog, a boy or a girl, a youth or a -man, a negro or a Caucasian; the education must, if natural and proper, -always hinge on this central fact. The negro brain and mental character, -as has been shown, differs from our own both in degree and in quality, -in the extent of its powers, and the form or modes of mental action. As -still more strikingly manifest among animals, the negro child has more -intelligence than the white of the same age. This is in harmony with the -great fundamental law which renders the most perfectly organized beings -most dependent on reason—in the parents, if not that of the offspring. -The calf or pig of a month has more intelligence than the child of that -age; the negro child has more than that of the Caucasian, but the -character of this intelligence, of course, varies in each and every -case. In the lower animals it is instinct; in the case of the negro -child it is more than instinct, but it is also radically different from -that nascent rationality peculiar to the white child. Nevertheless, it -is intelligence, and, as observed, more active in the negro child than -in that of the white of the same age—an intelligence which enables it to -preserve life where the former would, perhaps, perish, and thus to -preserve the race amid the exigencies of savagism and the absence of -care and forethought in the parents. It is this smartness of the negro -child that has often deceived and deluded those perverse and deluded -people of our own race, who get up negro schools. They see, or rather -think they see, in this smartness the proof of their theories in regard -to negroes, and parade their pets to admiring visitors with the utmost -confidence in the justice and humanity of their exertions in behalf of -an “oppressed and down-trodden race.” But a few years more of these -negro pupils would be sufficient (if any thing could be) to open the -eyes of these perverted people, who, shutting their eyes and closing -their ears to the ignorance and miseries of their own race, waste their -money and time on a different one; indeed worse than waste, for they -inflict much evil on the mistaken objects of their labors, evils though -perhaps not traceable, that must necessarily attend every one of these -negro pupils thus forced into a development opposed to the laws of their -organism, and in contradiction to the negro nature. - -The cultivation and development of the mental faculties, the mode or -modes of education, are instinctive with our race, though constantly -improved and perfected by reason resting on experience. The Greeks, -Egyptians, and other ancient nations practiced substantially the system -now common to modern times—that is, they taught their children by -abstract lessons as well as oral instruction. They studied arithmetic, -or the science of numbers, grammar, history, etc., under the direction -of parents or guardians, as well as listened to lectures on rhetoric and -philosophy in the “groves of the academy.” History and biography were -the legends and traditions of gods and goddesses, it is true, but modern -history is mainly that of kings and queens, and as the former were once -human, the only substantial difference consists in the greater accuracy -of the latter. - -The Mongol mind has its specific tendencies in this respect; that is, -children are taught, not by abstract lessons, but by material emblems -which represent _their_ ideas. They have no history, in our sense of the -term. It is utterly impossible that the Mongol mind can trace back -events beyond a certain number of generations, and the crude and -contradictory mass of nonsense which passes for Chinese history or the -“Annals of China,” is the work of Caucasian Tartars or those of -predominating Caucasian innervation. - -The negro has never taken one step towards mental development, as we -understand it. He has never invented an alphabet—that primal -starting-point in mental cultivation—he has never comprehended even the -simplest numerals—in short, has had no instruction and can give no -instruction except that which is verbal and imitated, which the child -copies from the parents, which is limited to the existing generation, -and therefore the present generation are in the same condition that -their progenitors occupied thousands of years ago. But the Almighty has -adapted him to a very different condition from this fixed and -non-progressive savagism. All the subordinate races have a certain -capacity for imitating the higher habitudes of the Caucasian, unless it -be the Mongol, which, perhaps, does not possess this faculty. The -English have been masters in Hindostan for more than a century—their -power rests on the same tenure of force on which it was founded—they -have made no impression whatever on the habitudes of the -Hindostanee—their language, their schools, their religion, their mental -habits, are untouched, and it may be doubted if God ever designed that -they should be in juxtaposition or made subject to a superior race. - -In regard to the negro, there can be no doubt, not merely because, by -himself, he is a non-producing and non-advancing savage, but because his -entire structure, mental and physical, is adapted to juxtaposition. All -the other races have a certain specific character to overcome first, or -to be understood and properly harmonized, but the negro is a blank, a -wilderness, a barren waste, waiting for the husbandman or the Caucasian -teacher to develop his real worth, and gifted with his wonderful -imitative powers, he not only never resists, but reaching forth his -hands for guidance and protection, at once accepts his teacher, and -submits himself to his control. Of the four millions now in our midst, a -considerable proportion are the children of native Africans, indeed, -there are not a few natives still among us, and yet everything connected -with Africa—their traditions, language, religion, even their names have -wholly disappeared. The Normans conquered the Saxons eight centuries -ago, but the Saxon names, and even their language, are now as entirely -Saxon as if a Norman had never landed on the shores of England. This -blank, this feeble mental capacity and readiness of the negro nature to -imitate the habits, bodily or mental, of the superior race, adapts the -negro to his subordinate social position, and the purposes to which -Providence has assigned him. The child-like intellect does not resist -the strong and enduring mental energies of the Caucasian—its first -impressions pass away in a few years, while its imitative capacities sit -so gracefully on the negro nature that multitudes of ignorant people -confound the real with the borrowed, and actually suppose that the -“smart” negroes to be met with occasionally at the North are examples of -native capacity. Of course, the borrowed intelligence is equally -short-lived, and were our negroes carried back to Africa, they would -lose what they had acquired here with the same rapidity that they have -parted with their original Africanism, and names among them now -celebrated would be as utterly lost a hundred years hence as their -African names have disappeared here. These things being so, it obviously -follows that negro “education” must be oral and verbal, or, in other -words, that the negro should be placed in the best position possible for -the development of his imitative powers—to call into action that -peculiar capacity for copying the habits, mental and moral, of the -superior Caucasian. It may be said that all mental instruction is -through the imitative capacity, or that our own children are thus -educated, but the negro mind, in essential respects, is always that of a -child. The intelligence, as observed, is more rapidly developed in the -negro child—those faculties more immediately connected with sensation, -perception, and perhaps memory, are more energetic, but when they reach -twelve and fifteen they diverge, the reflective faculties in the white -are now called into action, the real Caucasian character now opens, the -mental forces are fairly evolved, while the negro remains stationary—a -perpetual child. The negro of forty or fifty has more experience or -knowledge, perhaps, as the white man of that age has a more extended -knowledge than the man of twenty-five, but the intellectual calibre—the -actual mental capacity in the former case is no greater than it was at -fifteen, when its utmost limits were reached—its entire power in full -development. - -The universal experience which, in this as many other instances, usually -rests upon truth, leads the people of the South to designate the negro -of any age as a “boy”—an expression perfectly correct, in an -intellectual sense, as the negro reaches his mental maturity at twelve -or fifteen, and viewed from our stand-point, is, therefore, always a -boy. Indeed, this psychological fact, together with his imitative -instinct, constitutes the specific character of the race, and present -the landmarks necessary for our guidance when dealing with the mental -and moral wants of the negro. Intellectually considered, he is always a -boy—a perpetual child—needing the care and guidance of his master, and -his instinctive tendencies to imitate him, therefore, demand that, as in -the case of children, the master should present him a proper example. -His mental wants, it is believed, are provided for, and his capabilities -in these respects fully developed at the South. They are in pretty -extensive intercourse with the white people; even on the large -plantations they have the master’s family or that of the overseer to -copy after and to guide them, and though it may be that something more -is needed, that a better mental training is possible in the future, it -is, at all events, certain that this verbal instruction is better -adapted to their wants than the schools and colleges of a different and -vastly superior race. If any one should propose to teach children of -five the branches proper to those of ten and twelve years of age, or the -latter those that occupy young men in the universities, it would be seen -at a glance that this teaching was unnatural and improper. And our -every-day experience will show that it is injurious, not alone to the -mental, but to the bodily health of the pupil. The same or similar -results must attend the school education of negroes. It is, perhaps, -difficult to trace the consequences of negro education at the North. -There are but few negroes, and the mulattoes and mongrels who pass for -such must pay a penalty for this education according, doubtless, to -their proportion of negro blood. - -The mongrels, and possibly some negroes at the North, often seem as well -educated as white men, but it must be at the expense of the body, -shortening the existence, just as we sometimes witness in the case of -children when the pride, vanity, or ignorance of parents have stimulated -their minds, and dwarfed or destroyed their bodies. An “educated” negro, -like a “free negro,” is a social monstrosity, even more unnatural and -repulsive than the latter. - -It is creditable to the people of the South that no such outrage on -nature and common sense is found in all her borders. God has made the -negro an inferior being, not in most cases, but all cases, for there are -no accidents or exceptions in His works. There never could be such a -thing as a negro equaling the standard Caucasian in natural ability. The -same Almighty Creator has also made all white men equal—for idiots, -insane people, etc., are not exceptions, they are results of human -vices, crimes, or ignorance, immediate or remote. What a false and -vicious state of society, therefore, when human institutions violate -this eternal order, and by withholding education from their own -brethren, educate the inferior negro, and in a sense make him superior -to white men, by setting aside the law of God! - -Some of the States have passed laws against teaching negroes to read; a -more extended and enlightened knowledge of the negro will, doubtless, -some day govern this matter through public opinion, and without -governmental interference. The negro learns from his master all he needs -to know, all that he can know, in a proper sense, all that is essential -to the performance of his duties, or necessary to his happiness and the -fulfilment of the purposes to which nature has adapted him; and though -there might, perhaps, be no good reason given why he should be -prohibited from learning to read, it is sufficient to say that it is -absurd, as well as a waste of time that should be carefully employed. -His mental powers are unable to grapple with science or philosophy, or -abstractions of any kind, and it would be folly to suppose that he would -be or could be interested in history or biography, in which his race, -his instincts, his wants have no share, record, or connection whatever. - -All this applies, of course, to the South—to negroes in their normal -condition and natural relation to the superior race. It may be well -enough at the North, as long as they have mongrels and free negroes, to -provide schools for them, as they have no other guide or protector but -the State itself, but though they thus acquire a certain kind of mental -activity, as observed, it is at the expense of the vital forces, and -another of those incidental causes that tend to the final extinction of -this abnormal element. It is, however, a disgrace, and, to a certain -extent, a crime in any State to educate negroes or mongrels, so long as -they have one single uneducated white man within their limits. The proof -of this is seen every day in the _fact_ that however educated, or -whatever the seeming mental superiority of the “colored” man, the -uneducated white man tolerates no equality. Thus nature vindicates her -rights, and whatever the ignorance, delusion, or crimes of society, the -eternal order fixed by the hand of God is inevitable and everlasting. - - - - - CHAPTER XVIII. - THE DOMESTIC AFFECTIONS. - - -The instinct of paternity—the love and care of offspring—is common to -all creatures, animal and human, and is indeed necessary to the -preservation of their existence. The animal frequently exhibits it more -decidedly than the human creature, and however unseemly it may be, we, -even our own supremely endowed race, may take a lesson from it. The -animal instinct, however, is limited to the mere preservation of the -life of its offspring, and the latter, when a certain development is -reached, no longer needs it, for its own instinct then guides it to -preserve itself. - -The love, and care, and guidance of the Caucasian mother for her child -is both a profound instinct and a lofty sentiment, and indeed calls into -action the highest capabilities of her nature, her profoundest -intelligence as well as the most exalted and self-sacrificing affection. -It begins with the birth and ends only with the death, for though it is -constantly modified by time and changes in the development of her -offspring, it accompanies the latter through life, and disappears only -at the portals of the grave. - -God has endowed the parents with the highest intelligence, and laid on -them the command or the duty of caring for their offspring—not the mere -bodily preservation, as in the case of the animal, but the education, -the guidance and development of the faculties, the moral capabilities as -well as the intellectual powers of their children. He, therefore, has -endowed them with affections of corresponding breadth and strength, and -adapted them to these duties, and, moreover, rewards them with -corresponding enjoyment or happiness in the affections and love of their -offspring. These duties are too often imperfectly performed, indeed -often misunderstood. They are sometimes delegated to others, sometimes -carelessly fulfilled, and often disregarded altogether. They should -never be delegated to others unless the loss of health or some -imperative cause exists. The mother should always nurse her own child—if -able to do so—and the parents should always educate their own children. -In the main, this is done in our American society, for though children -go to the public schools, the impress of the character is generally made -at home. The child arriving at adult age, and no longer needing the care -and guidance of the parents, marries and leaves home, but the affection -of the parents, especially that of the mother, accompanies it through -life, and not unfrequently, after a separation of forty years, it is -found to be as strong and fresh as in the days of childhood. The large -brain of the Caucasian mother, or her large intellectual nature, as has -been said, is associated with corresponding capabilities of affection. -The interests of life, the social welfare, the progress of -civilization—in short, absolute social necessities, demand this, for -were it otherwise, were the affections limited to the infancy of the -offspring, society, as it now exists, or indeed anything at all -resembling it, would obviously be impossible. - -The interest of parents in their children, years after they have left -home—their grandchildren, etc., though separated thousands of -miles—their letters to them, their visits to the old homestead, and the -ten thousand other nameless things that bind together those of the same -blood, constitute a large portion of our social existence, and is indeed -an essential part of our civilization. And _all_ of this is dependent on -the affections and in harmony with the elevated intellectualism of the -race, the breadth and strength of the former corresponding, of course, -with the mental endowments and specific capabilities of the Caucasian. - -The negro, of course, is endowed with affections, approximating in some -respects, indeed in many respects, to those of our own race, but there -are some things, some qualities in his emotional nature utterly -different, and then again some things specific with us totally absent in -the negro. The mother has a similar love for her offspring at an early -period in its existence, possibly stronger, or rather more imperatively -instinctive, than that of the white woman. Instances are not unfrequent -among the lower classes in England, and other European countries, where -mothers destroy their offspring, and painful as it is to acknowledge it, -the same thing sometimes happens at the North; but though an instance of -the kind is possible, there have been so few among negroes at the South -as to warrant us in saying that not one person in a thousand has ever -heard of such a thing. It is true, the negro is in a normal condition, -and the European peasant is, to a certain extent, in an abnormal one, -and vice and crime, and consequent misery, are always in exact -proportion to the extent of the latter in all races. Nevertheless, it is -quite certain that, both living under equally favorable circumstances, -the negress is less likely to destroy the life of her offspring than is -the white woman. Her maternal instincts are more imperative, more -closely approximate to the animal, while that sense of degradation which -the higher nature and more elevated sensibilities of the white woman -prompts to the hiding of her shame by the destruction of her offspring, -is entirely absent in the negress. She may possibly destroy her child in -a paroxysm of rage, but here nature has guarded her too strongly by the -imperative maternal instinct, while those ten thousand chances in our -higher habitudes and social complications which may involve the most -exquisite suffering of the unhappy mother, and impel her, by one -terrible and supreme crime, to destroy her own offspring, can never -happen or influence the negro mother. - -A few years since a “slave” woman escaping from Kentucky to Ohio was -recognized and taken back to her home, but on the way down the river cut -the throat of her child, whom she had carried off in her flight. The -Abolitionists, of course, admired and praised this bloody deed, and -declared that, rather than her child should live a slave, she, with -Roman sternness and French exaltation, herself destroyed its life. If -they had said that the mother had killed her child because it was not -permitted to have a white skin, or straight hair, or to have any other -_specialty_ of white people, it would have been quite as rational and as -near the truth as to say that she killed it because it was not to grow -up with the freedom of the white man. The woman was doubtless a mulatto -or mongrel, who in revenge possibly for the supposed wrong, inflicted -this punishment on those whom she had been taught to believe had wronged -her. But while this unnatural crime was quite possible, as indeed any -unnatural vice or crime is always possible to the mixed element, it is -scarcely possible to the negress, whose imperative maternal instinct, as -has been observed, shields her from such atrocity. The negro mother has -always control and direction of her offspring at the South so long as -that is needed by the latter. The master, of course, is the supreme -ruler—the guide, director, the common father, the very providence of -these simple and subordinate people, but while his is the directing -power that sees to all their wants, and protects them in all their -rights, the relations of mother and child are rarely interfered with, -for both the interests of the master and the happiness of the mother -demand that she should have the care and enjoy the affection of her own -offspring. This, however, is confined to a limited sphere when -contrasted with the instinctive habitudes and enlarged intellectualism -of our own race. The negro child, in some respects, at the same age, is -more intelligent than the white child. This same fact is manifested by -our domestic animals. The dog or calf of six months is vastly less -dependent on the mother than the human creature. The negro child, with -its vastly greater approximation to the animal, is also less dependent -at a certain age than the white child. As frequently stated in this -work, the negro has absolutely nothing in common with animals that our -own race has not. - -There is an impassable chasm, wide as it is deep and everlasting, -between the human and animal creation. But while the negro has nothing -whatever in common with animals that we ourselves have not, in all those -things or qualities in a sense common to both men and animals, the negro -has a vastly larger approximation to the latter. As the intelligence or -the capacity of providing for itself, therefore, is more rapidly -developed in the animal, so, too, in the case of the negro child, at a -certain age it is less dependent on the care and affection of the mother -than is that of white people. Those ignorant and perverse persons who -stifle the impulses and sympathies with which God has endowed them for -their kind, and engage in teaching, as they suppose, negro children, -have been so impressed by this fact, that in their utter ignorance of -the negro nature, they have inferred that the latter was really the -superior race; they have often found a negro boy or girl of ten years, -for example, whose perceptions, memory, etc., seemed to them, and, -doubtless, sometimes were, more clear, prompt, and decided, than those -of white children of the same age, and therefore they were quite -convinced of the superiority of the negro and of the sublimity and -immensity of their own labors in thus helping on the intellectual -development of a wronged and down-trodden but really superior race. - -But if they could have followed out the future of these children for a -few years, and were persons of sufficient understanding to analyze facts -at all, they would have made a still more startling discovery than that -of the fancied superiority of the negro. The negro mind reaches its -maturity, its complete development, at from twelve to fifteen years, and -though there may be vastly more knowledge or experience, the negro of -fifty has no more actual mental capacity than he had at fifteen. The -faculties directly dependent on the senses are actively and rapidly -developed in the negro child, but the reflective faculties, the -faculties in regard to which the senses are mere avenues through which -external influences are conveyed to the brain, are absent, of course, in -the negro, for there is an absence of brain itself, and therefore it is -just as absurd to imagine him possessing them as to suppose the sense of -sight in any creature without eyes or without an organism for that -faculty. The white boy, on the contrary, only begins at this age to -manifest the reflective faculties, which, constantly expanding, -doubtless reach their maturity from twenty to twenty-five. Of course the -mind may continue to expand in a sense for many years, for a life-time, -but the actual mental capabilities, like those of the body, doubtless -reach their normal standard from twenty to twenty-five. Thus, a white -boy and negro of ten, with the faculties directly dependent on the -senses possibly most active in the latter, begin a year or two later to -diverge from each other. The negro at fifteen, with scarcely perceptible -reflective faculties, remains stationary, while the Caucasian, with -constantly increasing powers, with imagination, comparison, and -reflection, superadded to the mere perceptive faculties, requires -several years more for the development of his complete intellectual -nature. It is not merely that the negro mind becomes stationary at -twelve to fifteen, for to _them_ it is complete development, but if we -can suppose a white boy of twelve to fourteen remaining thus—mentally -considered—through life, then we can form a pretty accurate conception -of the mental differences between white men and negroes, for the latter -are intellectually boys for ever. This is a common and familiar -expression at the South, which originates in the nature and necessities -of things, and the term boy expresses the intellectual existence of the -negro as truthfully as the term _man_ expresses the physical condition -of the white man. - -The affections harmonize, of course, with the mental nature, and the -love of the negro mother corresponds with the wants of the offspring. -She has a boundless affection for her infant; it grows feebler as the -capacities of the child are developed; at twelve to fifteen she is -relatively indifferent to it; at forty she scarcely recognizes it; and -all of these phases in the maternal instinct or domestic affections of -the race are in accord with its specific nature and the purposes -assigned it by the Almighty Creator. Without the enlarged brain and -reasoning power of the white mother, nature has made amends to the -negress, and provided for the wants of her offspring by giving her a -more imperative maternal instinct, that shall insure its safety and -welfare. When the negro reaches maturity, at twelve to fifteen, nature -has accomplished her purposes. The offspring no longer needs her care, -and the mother becomes indifferent to it, and it cares little for the -mother. A few years later, and she forgets it altogether, for her -affections corresponding with her intellectual nature, there is no -basis, or material, or space for such things. Of course, living in -juxtaposition with the superior race, and the imitative faculty of the -negro constantly brought into action, there is a seeming resemblance to -white people in these respects. But one only needs to remember the -mental qualities of the negro—the small and widely different brain, and -consequently feeble, and, as compared with us, limited sphere of -intellectualism, to see the absurdity of endowing the negro with -domestic affections corresponding with ours. At twelve to fifteen, as -has been said, the purposes of nature are accomplished. The offspring no -longer needs the care of the mother—the affections with which nature -endowed her are no longer needed. Why should they exist, then? Isolated -in Africa, they perhaps rarely feel any interest in their offspring -after the latter reach maturity, and, separated a few years, would not -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: - - These facts, and some others mentioned in this chapter, were referred - to in a previous one, but they need to be repeated in this connection - to fix them fully on the mind of the reader, as well as to explain the - subject here under discussion. - -The affection of the mother for her child, and the husband for the wife, -though widely different from that which we witness in our own race, is -abundantly sufficient for the purposes that nature has in view, and with -the accomplishment of these purposes they subside. The affection for the -master, which is necessary to their welfare through life, remains—the -sole enduring affection of the negro nature, as it is obviously the sole -permanent want of the negro existence. The laws and legislation of the -Southern States generally accord with these facts of the negro nature, -for though those who have made these laws were unable to explain them -even to themselves, their every-day experience and practical knowledge -of the negro enable them to legislate for the wants and welfare of these -people as well and justly as for themselves. Probably all, or nearly all -of the States forbid the separation of the mother and child, so long as -the maternal instinct remains, or her care of her offspring is needed by -the latter; and even if there be no law of this kind on the statute-book -of some States, it is in the hearts and instincts of the dominant race, -and is equally potent in the form of public sentiment to prevent such an -outrage on nature as the forced separation of mother and child. - -There are, doubtless, instances where wrong is done at the South, as -well as elsewhere, to the subordinate negro as well as to our own kind, -but with the same political and social system as that of the North, and -with vastly more political intelligence and faithfulness to the -principles of that system, it is only reasonable to conclude that, in -regard to the negro element, the same enlightened spirit of justice and -fair dealing generally pervades Southern society. And when it is -remembered that the social adaptation is in harmony with the natural -relations of the races, and not only that there is no social conflict, -but, on the contrary, that it is the utmost interest of the master to -treat his negroes kindly, then whatever the temporary exceptions, the -general result must be in favor of the happiness and welfare of these -people. - - - - - CHAPTER XIX. - MARRIAGE. - - -Nothing, perhaps, is so repugnant to the northern mind as the notion -that marriage does not exist among the “slaves” of the South, and the -Abolition lecturers have given this subject the most prominent place in -their terrible bill of indictment against their southern brethren. The -spectacle, or the seeming spectacle, of four millions of human beings -living without marriage, without family, without children, with nothing -but offspring, shut out, like the brutes that perish, from all the -household charities, and doomed to live in universal concubinage, as it -has been termed, was, to the northern and European mind, such a -stupendous outrage on “humanity,” that we need not wonder at their -fierce indignation, or at the wild and unsparing denunciation heaped -upon the authors of such boundless and unparalleled iniquity. Especially -were northern women shocked and indignant, and above all others, the -women of New England were excited at times to a “Divine fury” when -contemplating this mighty “wickedness.” Our fair countrywomen are -believed to be equally virtuous and lovely, but the _domestic_ education -of those of New England, in some respects, is more admirable than that -of others or any other country. They are taught to labor, to be their -own housekeepers, to regard life, and the duties of life, as a solemn -mission to be faithfully and conscientiously fulfilled, and though it -imparts a certain materialism bordering on hardness, perhaps, to the New -England woman, it is associated with such simple and transparent love of -truth, and such an earnest and abiding sense of duty, that the harsher -features of the character are lost in these gentler and more exalted -qualities. Hence they are taught to regard a violation of the family -relation as the one most heinous and unpardonable sin. To women thus -educated, with the utmost abhorrence of any violation of marital -obligations, the seeming universal disregard of this relation, and the -duties embraced in it, among the “slaves” of the South, was probably the -most transcendent wrong that the mind could conceive of, and the -“anti-slavery” delusion of the North has doubtless been increased to a -considerable extent by this strictness or severity of female education. -And if the facts were what they suppose, then indeed would their -indignation and abhorrence be just enough, but strange that they should -never have doubted or mistrusted these facts. Many of the most -intelligent have known their sisters of the South, known them to be as -virtuous, refined and womanly as themselves, and yet living every day of -their lives in the shadow of this mighty wrong, and in the midst of this -supposititious iniquity. Could that be possible? Could woman retain her -purity, her womanly delicacy, or expand into the full stature of a true -womanhood with such surroundings, in an atmosphere thus corrupt and -corrupting, in a social condition where four millions of people were -living without marriage, in open and utter disregard of the fundamental -principle of morality as well as of social order? No, indeed, it could -not be possible, and, as remarked, it is strange that the women of the -North have not had misgivings of this kind, or have not mistrusted the -assumed _facts_ of “negro slavery” in this respect. But before the -actual facts involved are presented to the reader, it is necessary to -clearly understand what marriage itself is. It may be defined as the -pledge of two persons of different sex to live together for life—pledged -to each other and to society, for the presence of witnesses to a -marriage contract or a marriage ceremony has simply this meaning, and -none other. With us marriage is a mere civil or legal contract. It is -the same in France, and, to a certain extent, in England, but in other -countries it is combined with religious considerations, and the Catholic -church makes it a sacrament. This is marriage, as ordinarily understood, -as the necessities of the social order compel us to accept and regard -it. Nevertheless, every one’s instincts will assure him that marriage -consists in reality of vastly more than this description of it. A man -and woman may pledge themselves to each other and to society—all the -legal and customary forms may be complete, and yet we know, or may know -that there is no true marriage, for these parties may be entirely -indifferent, or even objects of actual dislike to each other. The -obligations or duty to society may be fulfilled, the interests of -families provided for, the legal rights of the parties themselves -properly protected, even the welfare of offspring appropriately guarded, -nevertheless, if the parties are not united by affection, by those -mysterious affinities with which God Himself has endowed them, and for -this precise purpose, then there is no true marriage, and, abstractly -considered, they are as entirely separate as if they stood on different -sides of the Atlantic instead of at the altar where the ceremony is -being performed. It is clear, therefore, that marriage, truly -considered, involves vastly more than the mere external ceremony or -legal formularies, which the universal interest demands, however, as an -essential accompaniment. “Increase and multiply” is an ordinance of -nature as well as the command of holy writ. All the innumerable tribes -of inferior beings obey this command with a regularity, order and -completeness that admit of no exception or interruption. They are all -governed by instinct, by a wise necessity which impels them to fulfill -this Divine decree and in modes adapted to their specific nature. Birds -choose their mates, are faithful to them, share together, in some -instances, the care and nurture of the common offspring, and all other -animals of the higher order exhibit a tendency to form these temporary -unions. But in addition to the natural instinct impelling us, in common -with all other creatures, to fulfill the universal command to “multiply -and replenish the earth,” the Almighty Creator has given us reason and -endowed us with capacities of affection which are designed to guide us -in these respects. A youth and maiden are thrown into each other’s -society, an acquaintance, an intimacy, a mutual affection and reciprocal -love follow. They feel themselves united, not merely harmonized, but -morally consolidated, as it were, into a single being, and they mutually -pledge each other to be thus as long as they both shall live. They are -united, not by their pledges to each other, their mutual declarations of -affection, but by those beautiful and mysterious affinities that God has -planted in the soul itself, and the pledges and promises are the mere -outward expression of their actual existence. - -It is thus sometimes said that marriages are made in Heaven, for there -is an eternal fitness, a complete unity or oneness in these impalpable -agencies which, whatever may be the seeming incongruities of character -in some instances, thus link together for ever these human souls as well -as persons. Alas! that it should so often be mistaken—that pride and -vanity, or a groveling and sinful lust, should be imposed on the simple -and loving heart of woman as the counterpart of her own glowing and -beautiful affection; and the man guilty of this frightful sin, this -“gallantry,” as the corrupt and rotten society of Europe designates the -desecration of a woman’s soul, commits a crime infinitely more atrocious -than murder or the mere destruction of the body of his victim. -Unfortunately, too, accident, imperfect education, circumstances, a -thousand things may and do lead both parties to mistake each other or -themselves, and to rush into marriage only to discover a few months -later, that they were deluded and deceived, and instead of that perfect -unity of feeling, of affection, of soul, which they had believed in, -there were contradictions and repugnances that no gentleness of temper -or strength of reason or length of time could ever change, and therefore -in sullen despair they settle down into hopeless apathy, or still worse, -shock and scandalize society by a reckless violation of its laws as well -as of the personal vows so sacredly pledged at the altar. But when the -instincts of natural affection have been guided by reason and a true -perception of the wants and nature of each other, and that perfect unity -of feeling and of purpose exists which flows from this reciprocal -adaptation of the parties, then there is marriage in its true sense, for -then two relatively imperfect beings are united into one complete whole. -And if we could suppose this husband and wife living for themselves -alone, and isolated from all association with others, then nothing more -would be needed. They were united by affection, by adaptation, by true -perceptions of each other’s wants, by those mysterious affinities which -we call love, in short, by an organic and eternal fitness, and their -mutual pledges would be abundantly sufficient for themselves. But we are -not permitted to suppose such a thing as isolation or separation from -others, or from society. Our existence is necessarily complex, and our -duties relative as well as personal, and therefore, marriage must be -witnessed, and pledges given to society as well as made to each other, -for the due fulfilment of the duties involved. A modern doctrine, if it -may be called thus, has been set up that people who have mistaken their -“affinities,” and only discovered their true ones after marriage, have a -right to correct their mistakes and form a new marital union which they -may suppose essential to their happiness. But they would disregard -utterly their relations to others, their duties to society, their -reciprocal obligations to their fellows, and trample on the fundamental -principle of social order, indeed, society would itself be rendered -utterly impossible could such individual caprice and selfishness prevail -to any considerable extent. All their so-called arguments against the -“institution” of marriage are, therefore, simply absurd, for while their -conception of an essential portion of it may be correct enough as far as -it goes, the assumption that the parties are alone responsible to each -other, and are not called on to give pledges to society in the form of a -civil contract or legal and indissoluble marriage, is founded on a total -misconception or total disregard of their relations to others and of the -duties necessarily involved. But enough on this point. Marriage is a -natural relation that springs spontaneously from the necessities of -human existence, and though a civil contract, it has a deeper and holier -significance than the mere external ceremony or pledge which is thus -given to the world as well as to each other. - -Marriage, is of course, a natural relation among negroes as well as -ourselves, and were it true that these four millions of people were -living without it, then the denunciations heaped upon the people of the -South would doubtless be merited. But a moment’s reflection should be -sufficient to convince any one, at all events any American, that with a -different nature, with different faculties, different wants, and -different duties of these people, there must follow a different form or -modification of this relation. The negro is substantially a child or -undeveloped and undevelopable man, with affections, moral wants and -faculties approximating, of course, to our own, but yet so different -that his happiness as well as that of the white man demands a -corresponding development. The affection of the sexes strongly resembles -that of our school-children. It is sudden, capricious, superficial, and -temporary, and sometimes violent, but rarely permanent, or would be -rarely permanent were it not for the example of the whites, whose -habitudes in these respects the imitative instincts of the negro impel -him to copy after. In their native Africa, and without the influence and -example of the superior race, polygamy is universal, the affection of -the husband being a mere caprice in most cases, they sell their wives -and children without compunction, but the mother, with that universal -maternal instinct common to all human creatures, and to animals of the -higher classes, clings tenaciously to her offspring, while perfectly -willing to change husbands or owners, as they really are in fact. Many -of the “rich men” of Africa are only so in the number of their wives and -children, and they trade and traffic in this property as coolly and -regularly as if they were legitimate subjects of commerce. Nevertheless, -the natural law and the natural tendency of this people is to a single -union, and probably a large majority of the native Africans have only -one wife. There is no natural tendency to polygamy in any race, for the -numbers of the sexes being equal, the natural impulse is to a single -union. But their feeble and capricious affections lead to polygamy, and -their incapacity to purchase or support wives is the only limit to the -negro practice in these respects. Under the teachings and restraints of -the superior race at the South, the negroes, male and female, are vastly -elevated in this regard, as well as others above their African -habitudes. They form sexual unions or marry essentially like the whites. -The parties become intimate, an affection springs up, they ask and -receive the consent of their masters, and they are married by a white -clergyman or by a minister of their own people. Thus far, marriage among -“slaves” is, on the surface at least, an exact copy of the marriage of -whites. They ask the consent of their masters, as white persons ask the -consent of their parents or guardians, and they are married with the -same ceremonies either by a minister of their own, or, as very often -occurs, by a white clergyman. But here they diverge. The negro does not -and can not constitute a part or portion of that mighty fabric we term -society. He has no social interests, no property to guard or to devise, -for though he receives and enjoys a larger portion of the proceeds of -his labor than any mere laborer in Europe, every thing legally belongs -to the master. There are no family interests for which to provide, no -reputation or character to protect, no social duties to perform, or -rights to defend in his case; in short, he has no connection whatever -with that vast and complicated machinery which we call society. -Marriage, therefore, from our stand-point—that legal formula and social -pledge so vital to the very existence of social order—is obviously -absurd and impossible in the case of negroes. The natural affinity, the -union of affection, the perfect adaptation so essential to a true -marriage in our race, is substantially imitated and substantially -similar in the case of negroes at the South, but to seek to force the -negro beyond this—to force upon him the social responsibilities that -attach to white people; or, in other words, to make marriage a legal -contract in the case of negroes, would be as absurd as to force him to -vote at an election, or to perform any other high social duties, and -which are evidently impossible. In regard to his own wants, the -well-being of his offspring, every thing connected with the best welfare -and highest happiness that his race is capable of, he now enjoys, and -any attempt to force him to marry as white people marry—that is, to make -marriage a civil or legal contract—is not merely impossible, but it -would be a crime and a monstrous outrage upon the nature God has given -him. The Almighty has endowed the negro with wonderful imitative powers: -of course, it is impossible for him to imitate all our higher -qualities—he can only approximate to them—but when the master has -presented him with a proper example, in this respect as well as in other -respects, as parents and guardians are expected to do in the case of -children, they have fulfilled their duties to these “slaves,” and -generally the negro is restrained and governed by these examples. But -the feeble and capricious affections of the negro give their masters -much annoyance, and perhaps the greatest trouble they experience with -these people is their faithlessness to their marital obligations. The -ignorant “anti-slavery” lecturer at the North has distressing tales to -tell of cruel masters who separate wives and husbands, and break up -families; but while such things have doubtless happened, it is quite -certain that masters have interfered a hundred times to keep them -together to one instance to the contrary, or to sell them apart. Such -things happen occasionally, when estates are to be settled and property -divided; but the instincts of the whites and the happiness of the whites -are more disturbed by them than the negroes themselves. The limited -intellectual power—the feeble moral nature, and superficial and -capricious affections of the negro lead him to regard these separations -of wives and husbands—of parents and children, with indifference, or -rather we should say he has none of our perceptions or our instincts in -respect to these family relations, and therefore when they do happen he -is relatively or comparatively unconscious of suffering. In his native -Africa he sells his wife and children without hesitation, and all the -suffering he now feels is borrowed or imitated from the whites—a feeling -scarcely perceptible in his native state, but in his better and higher -life at the South, it is doubtless exalted into something like a -sentiment of family. Nevertheless, he readily adapts himself to whatever -changes the chances of life may bring him, and where the white husband, -and certainly the white wife, might despair and die, the negro and the -negress, with new partners and another marriage, are quite as happy as -if they had never been separated from their former ones. - -But these things are exceptional, and husbands and wives are doubtless -far less frequently forced apart by these accidents of society than are -the wives and husbands of the “lower orders” in England by the pressure -of want and that necessity of self-preservation which so often rends -them asunder. The real trouble, however, as has been said, is in the -negro himself—his feeble and capricious affections—substantially similar -to those of white childhood, and which it requires the constant -supervision and influence of the master to restrain so as to keep them -faithful to each other. The limited mental endowment and the feeble -moral perceptions of the negro render him incapable, in these respects, -of little beyond the fulfilment of the universal command to “increase -and multiply.” White husbands and wives, when one dies in early life, -often remain unmarried, faithful to a memory forever; and still more -frequently, perhaps, the affections that bound them together in their -youth remain bright and untarnished in age and to the borders of the -grave. Such a thing never happened with a negro. Not one of the -countless millions that have lived upon the earth was ever kept from -marrying a second time by a sentiment or a memory. With their limited -moral endowment such a thing is an absolute moral impossibility. They -live with each other to extreme old age, because they imitate the -superior race, and because it has become a habit, perhaps, but the grand -purposes of nature accomplished, there is little or nothing more, or of -those blessed memories of joy and suffering—of early hope and chastened -sorrows, which so bind and blend together the white husband and wife, -and often render them quite as necessary to each other’s happiness as in -the flush and vigor of youth. Affection for his master is, in fact, the -strongest, and it may be said to be the only enduring affection of the -negro nature, for it remains an ever-present feeling long after the -feeble and capricious “family sentiment,” or love of wife and offspring, -is entirely obliterated from his memory. Marriage of “Southern slaves” -thus briefly presented, will be seen to be as real, decent, orderly, and -natural, as the nature of the negro admits of, or relatively speaking, -as the Almighty Creator himself has designed or decreed. _He_ has -endowed the negro with different and vastly subordinate moral wants and -affections, but at the same time given him an imitative capacity that -enables him to copy the higher nature and more exalted habitudes of the -superior race. They therefore marry as white people marry, with the same -forms and the same ceremonies, and such a thing as polygamy, or what the -“Abolitionist” calls concubinage, is utterly unknown among these people. -They are no portion or part of society, have no place in the social -compact, they are unable to fulfil its duties, and therefore have none -of its rights, hence legal marriage is obviously absurd and impossible. -To the ignorant Abolition writer it may seem quite plain that marriage -should be a civil contract with negroes as well as white people, for his -theory that the negro is a _black_ Caucasian, neutralizes all -difficulties in this as in other things. But even they must see that to -force them on the same social level in this vital respect must -necessarily involve social equality in all other respects—a result, -unless their theory be sound, obviously unnatural, monstrous, and -wicked. The negro, isolated in his native Africa, is at this moment -exactly what he was four thousand years ago, selling his wives and -offspring with as utter disregard of marital relations, and -unconsciousness of a family sentiment, as in the time of the Pharaohs; -and when we contrast these things—the universal polygamy, the trade in -wives, the caprice and savagism of the lawless husband or master with -the decent and Christian marriage of “Southern slaves,” imitated from -the superior race, and generally restrained by its example, may we not -say with entire reverence and truth, that marriage, as it now actually -exists among these people at the South, being all that their natures are -capable of, and all that their wants and their highest happiness demand, -is also, and of necessity, all that God Himself has decreed or designed -in respect to this race? - -There is no other comparison to make, or contrast to present, but that -of African savagism; for that modern product of a world-wide delusion, -“freedom,” or free negroism, as shown elsewhere, is a social -abnormalism, a diseased condition, that necessarily ends in extinction; -and unless it can be proven that disease is preferable to health, and -death itself a greater good than life, no argument or proof drawn from -it is legitimate or allowable. - - - - - CHAPTER XX. - CLIMATIC AND INDUSTRIAL ADAPTATION. - - -The surface of the earth is naturally divided into zones or centres of -existence. These great centres of creation have each their _Fauna_ and -_Flora_, their animal and vegetable life peculiar to themselves alone. -Geographical writers use these terms, and speak of the temperate, -frigid, and torrid zones, etc., as mere designations of certain portions -of the earth where the climate is widely varied; but this is very -subordinate to the real differences that separate the great centres of -organic life. All creatures, indeed all organic and living things, have -their centres of existence, their local habitations, their places in the -mighty programme of creation. They are all adapted to these great -centres of life—their organic structure, their faculties, and the -purposes they were designed to fulfil, all harmonizing with their -localities, the positions the Almighty has assigned to them. There are -approximating forms of life, certain genera among animals and plants, -that may be said to belong to the same family or group, but which are -found in different zones or centres of existence, but there is no such -thing as the same _species_ being found in more than one centre of -creation. All the animals and plants of Europe are, therefore, different -from those of America, as all the creatures that belong to the northern -region of this continent are specifically different from those of the -tropics. - -Each and every _specific_ creation is different from every other -specific existence, and differs just as widely in the circumstances that -surround it, and to which it is adapted, as it does in its own organic -structure. If an animal, for example, it has a special structure with -special instincts, qualities, etc., and the external circumstances, the -climate, the vegetation, all things are in perfect harmony. This law may -be said to be universal, for the few seeming exceptions scarcely deserve -notice. There are a few plants and cereals suited to all climates. The -potato, of American origin, is cultivated with equal success in Europe, -while most of our ordinary vegetables are of European origin. Wheat -grows with equal luxuriance in the Valley of the Nile, the table-lands -of Mexico, and the great Northwest. But while all of these things, and -many more, are thus capable of successful cultivation in different -localities from those in which they were originally created, the -external conditions must be preserved—the same or similar soil, and, to -a certain extent, the same climate or the same heat and moisture are -essential in their cultivation. This is also generally true of animals. -Our domestic animals are all suited to different climates. The horse, -dog, ox, sheep, etc., are of European origin—some of them Asiatic—and -they live and multiply with equal certainty under the fervid suns of the -tropics, or amid the icy blasts of the extreme North. They are striking -exceptions, however, to the general law which adapts—all creatures to -their own centres of existence, and, it would seem, were designed by the -Almighty and beneficent Creator for the especial purpose of benefiting -man. They have accompanied him in all his wanderings, especially the dog -and horse, shared his fortunes, aided in fighting his battles, and -however subordinate, played an important _rôle_ in the civilization of -mankind. They are closely associated in this capacity for resisting -external circumstances with man himself, that is, the Caucasian, or -master man, who, as regards mere climate, is capable of living and of -enjoying the healthy development of all his faculties in all climates -alike, unless, perhaps, the polar regions, or extreme North. As a -general law, all creatures, as they ascend in the scale of being, become -less and less subject to external influences; but some of our domestic -animals are certainly exceptions, for the dog and horse, at all events, -are capable of living where the negro, and possibly the Mongol, would -surely become extinct. The same general laws of climate affect the human -races, not exactly similarly, of course, but approximatively as they do -animals, and with a certain modification, as they do plants—that is, -they have all centres of existence to which they are _specifically_ -adapted, with the sole exception of the Caucasian, as some of our -domestic animals, and indeed some vegetable existences are exceptions. -The white man, as has been said, can exist everywhere, where life of any -kind is possible, except the extreme North, and even here, as shown by -Kane and other explorers in those bleak and barren regions, by proper -precautions, or by complying with certain conditions, life is possible -for certain periods. He is, doubtless, designed for the temperate -latitudes, industrially considered, but, as regards climate, he is at -home everywhere. Writers, ignorant of the laws of climate, and indeed -ignorant of the specific character of races, have supposed that they -become weak, effete, and imbecile in tropical latitudes, and this notion -is, perhaps, very generally entertained by otherwise intelligent people. -The population found in these regions are negro, Indian, or Malay, -intermixed often with white blood, and these inferior people are -supposed to be a result of climate, and to exhibit the natural -consequences of a warm and enervating atmosphere! The white man under -the equator, living, or rather attempting to live, the life of the -negro—to labor under the rays of a vertical sun—would rapidly decline -and die, for his organic structure could not resist the external -influences that tend to destroy him. The _malaria_ springing from the -decomposition of the rank vegetation, which ascends in the early portion -and descends to the earth in the later portion of the day, would soon -poison all the springs of life, and fever would close the scene. Any -attempt at labor in midday would be still more rapidly fatal, for the -caloric generated by the exertion, without an excretory system to -relieve it, would end in fatal congestions of the vital organs, -especially the brain. We constantly witness an approximation to this in -our Western States and Territories, where nearly a generation -voluntarily sacrifice themselves in the effort of preparing comfortable -homes for their offspring. But after a certain progress is made, the -causes of disease subside, and the temperate climate enables them to -labor at all times. - -But while the white man is forever forbidden by the laws of his physical -nature to labor, or by his own hands to grow the natural products of the -tropics, he can live there, and enjoy all his faculties of mind and body -with the same certainty and success that belong to the temperate -latitudes. It may be that the temptations to indulgence, to -voluptuousness, or to the gratification of the animal appetites, are -greater in these warm and glowing climes, but surely no more so than in -our own summers, compared with the winter or other less attractive -seasons. On the contrary, the necessities of cleanliness and the less -potent demand for stimulants, with the cooling and delicious fruits of -the tropics, tend to delicacy of tastes and appetites. At all events, it -is certain that the grossest, most brutal, and most immoral populations -of Europe are found in the far north, while those of southern Europe are -the most temperate and the most delicate in their habitudes of any -people in the world. But climate has little, if any, influence in these -respects. The white man under the same circumstances is the same being, -and his grossness and immorality, or his delicacy, temperance, and -morality, are things of chance, according as he has been educated, and -circumstances, public and private, have formed his character. As a -master, as the guide and protector of the subordinate negro, he may live -wherever the latter can, otherwise the negro would have been created in -vain—a blank in the economy of the universe, a contradiction in the -designs of Providence, and a blotch on the fair form of creation. -Generally speaking, climate or other external circumstances have -influence over the life, either human or animal, according as they are -low in the scale of being, and therefore while the Caucasian man can -live and enjoy the full development of all his powers in the tropics, -the negro and other inferior races are absolutely limited to their own -centres of existence. The Mongols have been confined to those portions -of Asia where they now exist, ever since known to history, for though in -the mighty invasions of Genghis Khan, Tamerlane, and others, when -millions of them spread like a flood over other regions, and even as far -as Chalons, in France, they almost as rapidly receded, and are now just -where history first found them. - -The modern slave trade, carried on so extensively by the English of our -day, where these people, under various pretexts, are placed aboard ships -and sent to Jamaica, and other West Indian Islands, to supply the place -of the abandoned negro, must be a far greater wrong than the importation -of negroes from Africa, for it is a violation of the laws of climate -that must rapidly destroy them, while in the case of the negro he is -still within that centre of existence, where God himself placed him. The -Malay, too, is in his own centre of life, and like all the inferior -races, never migrates from it. The Esquimaux, buried in the bleak and -desolate North, never ventures beyond it, and should he be carried into -the tropics by the white man, would doubtless soon succumb under its -burning suns. We know but little of the Indian or aboriginal in these -respects. They now constitute the industrial forces of Mexico, and, -except Brazil, of all South America. There are some ten millions of -them, and as we know that the negro never can labor on the table-lands, -or live at all in an atmosphere several thousand feet above the level of -the sea, it may become a question of immense importance to the -civilization of this continent to determine the natural position and our -true relations to this race. The negro, more distinctly, perhaps, than -any other race, is limited to his centres of life. If Dr. Kane had taken -any with him in his Northwest explorations, it is hardly possible that -they could have lived through it, if of pure negro type. His organic -structure, while as perfectly adapted to a tropical climate as the eye -is to sight or any other organism to a given purpose or function, -utterly forbids him to live beyond a certain latitude. An individual may -do so, of course, or a generation or more may linger out a miserable -existence, but his structure forbids that he should multiply himself or -become a permanent resident in the extreme north. There are great -numbers in Canada, the result of that wide-spread ignorance of his true -nature that has worked out such tremendous evils to these poor people as -well as to the deluded and mistaken whites. Their situation in Canada is -the most miserable, perhaps, that human beings can possibly endure. It -would be miserable enough if they had masters, guides, protectors, and -providers for their wants, but, without these, with none of the external -circumstances with which God surrounded them when He first called them -into being, and then left to compete with white men for the means of -subsistence, it is repeated that their condition must be the most -deplorable to which unhappy human creatures could be subjected. The -constant accession to their numbers through the Underground Railroad -renders any thing like an estimate of the fatality among them quite out -of the question, but when, in addition to their abnormal social -condition, there is the pressure of an unnatural climate or of external -influences utterly opposite to those that God originally provided for -them, and directly in conflict with their organic structure, then it is -obvious, of course, that they must perish rapidly. - -All those physicians in the North who have had any experience of the -diseases of these people, know the tendencies to consumption or disease -of the respiratory organs so common, almost universal among them, but -few if any have known that this was a necessary result of the peculiar -structure of the negro. His entire surface is studded with innumerable -sebaceous glands, which are the safety-valves that nature has provided -for relieving his system from the action of vertical suns, but these -rendered torpid, indeed incapable of performing their functions in the -icy atmosphere of the North, congestion and disease of the lungs -necessarily follows. Almost every one has seen negroes in Northern -cities, who have lost their legs by frost at sea—a thing rarely -witnessed among whites, and yet where a single negro has been thus -exposed, doubtless a thousand of the former have. Climate, therefore, -has a fixed and absolute control over the existence of the negro. God -has adapted him, both in his physical and mental structure, to the -tropics, and though he can live in the temperate latitudes, his welfare, -his happiness, and the development of his faculties are secured just as -he conforms to the designs of the Almighty, as written in his organism, -and lives within the centre of existence where he was created. And those -ignorant and terribly mistaken people who have seduced and led him into -the bleak and forbidden North, have unconsciously committed a crime that -would appall them if they could truly comprehend it. - -Such are, briefly, the more prominent laws of climate, and their -influence on men and animals; but as climate itself, in the ordinary -meaning of the word, has regard only to degrees of latitude, or to -modifications of heat and cold, they are of secondary importance, or, at -most, are only a portion of those general laws of adaptation which -govern animal existence, and harmonize it with the locality in which it -was originally created. Beyond the few exceptions referred to, all -organic existence is adapted to its own centre of life, and incapable of -living in any other. This is illustrated every day, and familiar to the -least observing among us. Cereals and vegetables of every kind demand, -if not always a special climate, certainly a special soil. Corn, wheat, -etc., require a soil suited to them—there must be a special adaptation -of external circumstances, for there is an eternal relation between the -organism and the circumstances that surround it. The most ignorant among -our agriculturists know from their own experience that certain things -can only grow on certain soils, and this fixed and indestructible law, -thus manifested in the simpler forms of being, pervades the whole -organic world. And, as remarked, it is in exceptional instances, or the -instances where climate does not govern, that these adaptations to -particular soils are essential. In general, it can not be transplanted -or removed from its own centre of existence. The products of the -tropics—the sugar cane, coffee, indigo, cotton, etc., the numerous -fruits, etc., can not be changed, or, at all events, can not be grown -successfully outside of their original centre of creation. - -As we ascend in the scale, the laws of adaptation, are, of course, -multiplied, or become more elaborate, and in the case of human beings, -they are widely diversified with numerous secondary relations; but the -great universal and all-dominating law that unites men to their centres -of existence, is as indestructible and everlasting as it is in the -simplest form of vegetable existence. God has created both them and the -external circumstances, has given them a specific structure and -corresponding faculties, and He has made the earth, the soils, the form -of its products, its climate, etc., in perfect accord with the former, -and as time and chance, or human forces, can never change or modify the -works of the Almighty, this law of adaptation is everlasting. - -The white man—as a laborer—is adapted to the temperate latitudes, not -because mere climate, or heat and cold, demand it, but because such is -his natural adaptation. All the external circumstances accord with his -nature—his physical structure and his intellectual endowments. The soil, -its natural products—the time and mode of their growth, their ripening -or maturity, in short, their cultivation is in perfect harmony with his -faculties. The farmer of Ohio or Illinois, for example, ploughs and -prepares his fields through the early summer, for sowing them with wheat -in the early autumn. The process is elaborate. The land must be manured, -ploughed carefully at different times, harrowed over at intervals, and -gradually made ready for the reception of the seed. Then he carefully -selects that which his experience assures him is best. After it is sown -he again harrows over his fields, watches them carefully for several -months, and then, the crop having ripened, another process begins. - -This is equally elaborate and demands the fullest exercise of his mental -faculties as well as the labor of his body. He must watch and judge of -the weather, when he shall gather in his crops, how dispose of them, -etc.; then comes the threshing, the separation of the grain, etc., the -disposal of the straw, the feeding of his stock, all again needing the -fullest exercise of all his highest faculties. Then, again, begins -another process—if not personal or where he himself is the leading -party, where men like himself or with the same faculties as himself are -associated with him and engaged in completing the process which he -began. That which he planted and gathered is now still more elaborately -manipulated. The wheat is changed into flour by a lengthened and -elaborate process, and then passing through another elaboration, it -becomes bread—the sustenance of the race, the natural food of the -millions, the legitimate result of a healthy exercise of his specific -faculties and of the industrial adaptation of the race. Beginning with -the selection of the land, its preparation, the selection, etc., of the -seed, the planting, the care and estimate of the weather, the ripening, -the gathering, the separation of the grain, the transformation into -flour, the still greater change into bread, in the entire process, from -the occupation of the land to the moment when placed on the table of his -household, the _tout ensemble_ needs and calls into action the highest -faculties of reasoning and comparison, and however uneducated or -ignorant the individual may seem, when compared with the man of books, -the process, or rather processes, would be impossible, of course, to any -race except our own, or to beings with capacities inferior to those of -the white man. - -It is the same with all the other products common or indigenous to -temperate latitudes. They all demand the highest capacities for their -cultivation. The nature of the soils, the fitness of particular products -to particular soils, the periods of growth, of ripening, the influences -of the atmosphere, the action of heat and cold, the change of seasons, -etc., are all in harmony with the elevated faculties, while the result, -their cultivation and uses, are all essential to the welfare and -happiness of the white man. The industrial adaptation is complete, the -varying soils, often widely different on the same farm, the numerous -regulations, the multiplied relations and connections involved, the -changing seasons and complicated circumstances render the temperate -latitudes as absolutely the centre of life to the white man, -industrially considered, as the tropics are to the negro, or as any of -the simpler forms of being are to the localities in which we find them. -The industrial and specific adaptation of the negro to his own centre of -life is, however, more palpable and demonstrable, for his limited -intelligence and more direct relations to external circumstances enable -us to grasp the facts involved more readily. The soil of the tropics has -little variation, and rarely needs any manure or preparation like those -of temperate latitudes. And the indigenous products, those that need -care and labor for their cultivation, however luxuriant their growth, -are few in number. There are almost innumerable species of fruits that -grow spontaneously, and indeed a great number of plants that are -nutritious, which need no care or labor, and which the negro, in his -isolated or barbarous state, lives on to a great extent. But the great -natural products of the tropics, those that are essential to human -welfare, which are at this instant the most important elements of modern -commerce, and are vitally affecting the civilization of our times, are -few in number, and need only the lowest grade of intelligence for their -cultivation. Cotton, for example, needs but little beyond planting and -picking, and sugar, so far as the labor is concerned, is even more -simple. It is true, in the complete elaboration and final perfection of -these products, the manufacture, etc., the highest order of intelligence -is called into action, but this has no necessary connection with the -negro. Cotton is shipped to the North or Europe, and passes altogether -into other hands, and though the negro labor was vital in the -preliminary stages, it has no more connection with the ultimate -disposition of this material than the labor of mules that were employed -to prepare the earth for its original cultivation. Coffee, tobacco, -indigo, etc., are all equally simple, all in accord with the simple -soils, the uniform atmosphere, the primitive laws of development, as -they may be termed, and in perfect harmony with the grade of -intelligence, the specific nature and industrial adaptation of the -negro. - -His physical organism is adapted to the cultivation of these products as -perfectly as is his grade of intelligence. His head is protected from -the rays of a vertical sun by a dense mat of woolly hair, wholly -impervious to its fiercest heats, while his entire surface, studded with -innumerable sebaceous glands, forming a complete excretory system, -relieves him from all those climatic influences so fatal, under the same -circumstances, to the sensitive and highly organized white man. Instead -of seeking to shelter himself from the burning sun of the tropics, he -courts it, enjoys it, delights in its fiercest heats, and malaria—that -deadly poison to the white man, which, in the form of yellow fever, has -swept from existence vast multitudes of our race, is as harmless to the -negro organism as the balmy breezes of May or June to the organization -of the white man. Of course mulattoes and mongrels may have something -that approximates to the yellow fever of the white man, but to the negro -it is simply an organic impossibility. His faculties, his simple grade -of intelligence, his physical organism, his specific, climatic, and -industrial adaptations are therefore in perfect harmony with the -primitive soils, the simple products, and uniform atmosphere of the -tropics, and in complete relation and perfect union with the -circumstances that surround him in the centre of existence where the -Almighty has placed him. - -The late Daniel Webster once declared that God had limited “slavery” to -certain climates, and that he, at least, would not “reënact the will of -God,” and this declaration, though as a form of speech absurd enough, -was certainly in close neighborhood to a great and vital truth. If he -had said that the Almighty had adapted the negro to certain climates, he -would have expressed just what we are now considering; but the relation -of the negro to the white man, the thing he called slavery, is, of -course, as proper and as natural in New York or Ohio as in Mississippi. -The vulgar notion, therefore, that “slave labor,” the industrial -capacities of the negro, is unprofitable in temperate latitudes is only -partially true. The “slave” relation, the normal condition, as -contrasted with the so-called free negro, presents just the difference -between a useful negro and a worthless negro, or a negro who adds to the -productive forces of a State, and one who lives on the State—a healthy -and a diseased social element, and therefore wherever found, if, indeed, -in the extreme North, it is simply absurd to speak of the former as -unprofitable when contrasted with the latter. But when the negro is -contrasted with the white man in Ohio or New York, then the whole -subject is changed. His industrial capacities are incompetent to grow -the indigenous products of the temperate latitudes. - -The reasoning, the reflection, the elevated faculties called into -action, that are absolutely essential to the cultivation of their -products, the varying and complicated soils, their elaborate -preparation, the care and judgment needed in gathering them, etc., the -still more elaborate processes before they are rendered fit for human -sustenance, all this needs the high intelligence, and therefore the -large brain, of the white man, and to the isolated negro is impossible, -of course. - -It is true, the master may guide them, and the owner of a hundred -negroes in Ohio may carry on these processes and cultivate the soils of -the Western and Middle States sometimes, perhaps, when all labor is -scarce, with tolerable success. But their inferiority, their lower grade -of intelligence, the time and trouble expended in this guidance, must be -so palpable to every one who reflects a moment, that the case only needs -to be stated to convince them of the relative worthlessness of this -labor. And leaving out of view the force of climate, the changing -seasons, the sudden frosts which sometimes disable and very generally -affect the negro injuriously, and in the end destroy him—leaving all -this out of consideration, and contemplating his mere industrial -adaptations, it is obvious that the negro can never be, as he never has -been, able to cultivate the soils or grow the products of the temperate -latitudes. But while the great dividing lines are distinct enough, while -the white man and negro, in their industrial adaptations, can never be -in conflict when each is within that centre of existence to which the -Almighty Creator has adapted and designed him, there is a large extent -of territory where they may both labor to advantage, and where time and -circumstances may often determine their presence and their fitness for -such labor. The white man is forever forbidden by the laws of his -organization to labor under a tropical sun, or to grow by his own -physical efforts the products indigenous to the tropics. The negro, by -the laws of both his physical structure and mental nature, is forever -incapable of cultivating the soil or of growing the products indigenous -or common to the temperate latitudes. - -These great elementary and indestructible truths, which, fixed forever -by the hand of God, admit of no exception, change, or modification -whatever, which time, and circumstances, and human power can not -influence, any more than the laws of gravitation, or animal growth, or -the term of animal existence, or any other law of the Creator of the -universe, will not be mistaken; but when we come to consider the -approximating latitudes, then there is a wide field opened up, to our -view, to chance, to time, to a multitude of considerations. - -In general terms, it may be said, that wherever the white man can labor -with effect, that is, can preserve his health and the full exercise of -his faculties, there his labor must be more valuable than is that of the -negro. People who are ignorant of the laws of climate and industrial -adaptations, and still worse, ignorant of the nature of the negro and -his relations to the white man, when traveling on the Ohio River, -observe that the populations on the Ohio side are more energetic, -industrious, and prosperous than they are on the Kentucky side of the -river, and they infer that it is because Kentucky has “slavery.” The -author is not prepared to admit their assumption, for though there may -be greater wealth and apparently greater prosperity in Ohio, the true -and only test of well-being in a State is the equality of condition and -of the happiness of its people, and we have no means of determining this -truth by applying this test in the present instance. England is vastly -more wealthy than any other State in Christendom—its annual production -is vastly greater, but this wealth is monopolized by a fraction of the -population. While the great body of the people are steeped in poverty to -the lips, and while the few are every day growing wealthier, the many -are, with equal rapidity and certainty, becoming more abject in their -poverty, and, consequently more ignorant, vicious, and miserable. If, -therefore, it were true that Ohio did increase in wealth more rapidly -than Kentucky, it would by no means follow that the people of Ohio were -in a better condition than those of Kentucky. But it is reasonable to -suppose that the production is greater than that of Kentucky, for while -the climate and industrial adaptation are suited to the white man, there -are none but white men in Ohio, while nearly half of the laboring -population of Kentucky are negroes. The same absurd assumption and -inference have been made in respect to Virginia and other so-called -Slave States, when contrasted with New York and other so-called Free -States. It has been said, “Virginia falls behind New York in general -prosperity.” “It is because she has half a million of slaves, and if she -will abolish this slavery, then she will soon equal, perhaps surpass, -New York, for Virginia has certain natural advantages which New York has -not.” Or, in other words, it is said that Virginia is less prosperous -than New York, because her half a million of negroes are in a normal -condition, and if she will thrust them from this condition and turn them -loose, as New York has done, then Virginia will soon be equally -prosperous as the latter! Possibly one out of twenty of the negroes in -New York, Ohio, or any other so-called Free State, is engaged in -productive labor, while the nineteen others live—temporarily—on the -labor of the producing classes of those States. The argument of these -political economists, therefore, is simply this: Virginia with half a -million of industrious and productive negroes, is less prosperous than -New York, but if she will transform them into half a million of idle, -non-productive, and good-for-nothing negroes, then she will rapidly -recover from her present depressed condition. But enough—these people -who set up an abstraction entirely nonsensical, must reach conclusions -equally preposterous. They are not only ignorant of what they argue -about so pompously, but they imagine conditions that not only do not but -can not exist, either here or elsewhere, in our own times or any other, -in the existing, or any other world. - -Virginia, Kentucky, all of the transition States, all the States with -considerable negro populations that are in the temperate latitudes, are, -of course, less productive than those bordering on them with entire -white populations, for the negro is greatly inferior in his industrial -capabilities, as in all other respects, where white men can labor. Thus -far there can be no doubt, for there is no room for doubt, but it by no -means follows that the people of Ohio or Pennsylvania are in a better -condition than those of Kentucky and Virginia. The people of Virginia, -if not homogeneous in race, are so in interest, and that one great fact -underlying the social condition, is itself, or in the results that flow -from it, of vast benefit. The interests of the State, of all its people, -the “slaveholder,” “non-slaveholder,” and the negro or so-called slave, -are homogeneous, universal, and indivisible, and therefore without -social conflict, or causes for social conflict, the tendencies of the -social order are harmonious and beneficent. The only seeming conflict or -the sole thing that superficial thinkers might mistake for such, is the -fact that the negro is not adapted to the locality, and they might -suppose that therefore the owner of his services, or of this so-called -slave property, might, to a certain extent, monopolize the soil that of -right belonged to the white laborer. But a moment’s reflection will be -sufficient to convince any rational mind of the unsoundness of this -supposition. - -A Virginia planter may, perhaps, inherit a thousand acres of land and a -hundred negroes. His poor white neighbor is without land perhaps, and -thinks it hard that these negroes, whom his instinct as well as reason -assures him are not as well adapted to the locality as himself, should -occupy it, while he has none. But the planter himself is worse off -still. The land is worn out—the negro capacity can not resuscitate -it—they barely earn sufficient for the common support—the planter finds -it hard to live at all, and only does so, perhaps, by parting with some -of his people, and therefore whatever the evil of this negro element in -localities which the changes of time and circumstances have brought -about, it is an evil that presses upon the owner of this species of -property with vastly greater force than it does on the non-slaveholder. -Of course the remedy is obvious—“Slavery Extension”—free and full -expansion—the acquisition of new territories suited to the industrial -capacities of the negro. For example, if we suppose the late General -Walker had been successful, and opened Central America to American -settlement, energy, civilization, and prosperity—the Virginia or -Maryland planter, who now finds it difficult to “make both ends meet,” -would gather up his household and migrate to these inviting and fertile -regions. His negroes producing double or treble, or even more, in their -new homes, he could afford to send his children to the North or Europe -to be educated, and himself spend his summers at the Springs or abroad, -and live as luxuriously as he pleased, while his negroes or so-called -slaves, in their centre of existence, where God ordained that they -should live, laving themselves in the genial heats of the tropics, with -all their best and highest capacities called into action, and the best -qualities of their nature healthily and naturally developed, would be -even more benefited, perhaps, than the master himself. The vacancy would -be filled by the increasing white population, by the constant inflowing -of the mighty masses pouring in upon us from the Old World, by the poor -German or other European peasant, who only needs liberty and the means -for developing the high nature with which God endowed him, to exhibit -himself as the equal of the kings and aristocrats who have crushed him -into an artificial inferiority actually resembling the natural -inferiority of the negro, and these impoverished soils being -resuscitated by his industry, his intelligence, in short, his industrial -adaptations, the now wasted and wasting lands of the transition States -would become, and doubtless will become some day, the very garden of the -republic. Nor would this be the whole of the beneficial process in -question. The world needs, and especially our own farmers and working -classes need, the products of the tropics. Sugar, and coffee, and -tropical fruits should be had at half their present prices, while the -increased production, the extension of commerce and general progress -would have a vast influence over the civilization of our times by this -simple application of industrial forces in conformity with the -fundamental laws of climatic and industrial adaptation. A large majority -of our negro population are at this moment outside of their own centre -of existence, and a time will come when the border or transition States -will probably have few of these people. As observed, it is absurd, a -contradiction, an abuse of language, to speak of “slavery,” or the -social subordination of the negro, as an evil, or as being, under any -possible circumstances, unprofitable, for that involves the anomaly of -supposing the idle and good-for-nothing negro a benefit to the State; -but the negro is profitable to his master, beneficial to the State, and -happy himself in such proportion as he approximates to the tropics, and -is placed in juxtaposition with the external circumstances to which God -has adapted him. They or their progenitors were mainly landed at -northern ports. They were, in the then scarcity of labor, possibly -needed even in the Central States. As an advanced guard in the rising -civilization of the New World, they were once, perhaps, essential to the -Provinces of Virginia, Maryland, etc., for the rich soil, the rank -vegetation, the extensive marshes and wild river bottoms generated an -extent and degree of malaria that was often fatal to the white man, and -rendered the labor and aid of these people of vital importance in the -early settlement of the country. But as the country became cultivated -and white laborers became plenty, it was seen that the labor of the -negro was less valuable; so that Mr. Jefferson, and many of his -contemporaries, actually fancied it an evil, and desired to be relieved -from it. And indeed, what was worse still—they confounded the existence -of the negro with the relation, the so-called slavery, of the negro; and -it was only when Louisiana was occupied, and new and appropriate regions -were opened to the negro, and in harmony with his industrial capacities, -that this erroneous notion of Mr. Jefferson and others disappeared from -the southern mind. Virginia has still a large negro population, but -while they are mainly employed in cultivating tobacco, suited to the -simple capacity and subordinate nature of the negro, the demand for -cotton, rice, sugar, etc., in the great tropical regions of the -republic, is rapidly attracting them southward, and in conformity with -their own happiness as well as the welfare of the white citizenship, -this process is destined to go on until they are all within their own -centre of existence. Whether or not Virginia, or any other transition -State, would be better without them at this time, it is of course -impossible to say, or to conjecture even. The simple fact, however, of -their presence there would seem to indicate that it was desirable to -have them among them yet, or at all events in considerable numbers, but -the industrial attraction is constantly carrying them further south—to -Texas, Florida, and other Gulf States, where their labor is more -valuable. - -These general laws of climatic and industrial adaptation, which thus -underlie the social fabric when made up of mixed populations, are also -illustrated by the national history, and demonstrated in every step of -the national progress. When negroes were first introduced into the -British North American Colonies, there was, of course, and for many -years after, a great demand for labor. Here was a mighty continent, a -new world, open to the enterprise and energy of the most energetic and -most enterprising branch of the great master race of mankind. All that -was wanted was labor—labor, too, that was of the lowest kind in some -respects, and laborers whose imperfect innervation and low grade of -sensibility could resist the malarious influences always more or less -potent in new countries and virgin soils, even in temperate latitudes, -were often desirable. The Bristol and the Liverpool “slave merchants,” -therefore—the progenitors of the saints and philanthropists of Exeter -Hall—supplied these wants, ordinarily with negroes, but occasionally -with some of their own poorer and more helpless brethren, whom they did -not hesitate to kidnap and send out to labor on the American -plantations. Negroes, therefore, were forced from the sea-board to the -interior, even as far as Canada, while the Central Colonies had even -very considerable numbers of these people. With the downfall of the -British dominion, however, the Bristol merchants were forced to engage -in other enterprises, and as the genius and daring of Clive and his -companions had just then opened a new and boundless empire in India, -English capital, enterprise, and polity took another direction, and -though the African trade was continued for some years afterward by our -own people, there were, comparatively, but few negroes imported after -the overthrow of the British rule. After the removal of a foreign and -artificial rule, and the establishment of a political system in harmony -with the instincts and wants of our people, the social and industrial -laws were permitted a natural development, and from this period a widely -different movement began. Negro labor was less profitable in the Eastern -than in the Central States, and of course less profitable in the latter -than in Virginia, the Carolinas, etc., and therefore the industrial -attraction carried them from the interior to the sea-board, and from the -North to the South. The acquisition of Louisiana, of Florida, etc., the -opening of new regions and the formation of new States adapted to the -climatic wants and industrial capabilities of the negro, drained them -off still more rapidly. Mr. Jefferson and others, as has been observed, -confounding the relation of the races, or so-called slavery, with the -non-adaptability of the negro labor in temperate latitudes, desired to -exclude, not negroes, but the social relation which they supposed an -evil, from the northwest territory, and the old confederation, it will -be remembered, passed an ordinance to that effect. This “ordinance,” -which ignorance and folly have so long worshipped as a “bulwark of -freedom,” with as abject a spirit and total absence of reason as the -Hindoo worships his Juggernaut, of course never had, nor could have, the -slightest influence over the subject. - -If there had been no extension of our southern borders, no Louisiana, -Florida, Alabama, or other States adapted to the wants and industrial -capabilities of the negro, the whole Northwest, at this moment, would be -what these blind and mistaken people term “slave territory.” The cheap -lands and fresh soils of the West, would attract the holders of this -species of property even more strongly than any others, and the only -difference, so far as the negro is concerned, would be, or could be, -that their numbers would be less than at present. As he approximates to -his centre of existence, or as the negro is in harmony with the external -conditions to which the Almighty has adapted him, his well-being is -secured, his vitality is greater, and he multiplies himself more -rapidly; therefore as regards the negro element, it would have been less -in the Northwest than it is now in the South-west, but the relation, of -course, would be as at present, for however willing Vermont, or some -other State without negroes might be to pervert these relations, and in -theory place themselves on a level with a subordinate race, those who -are in juxtaposition with negroes have never done so, or thus -voluntarily attempted social suicide. - -Mr. Jefferson, by the acquisition of Louisiana and the extension of our -Southern limits, therefore, “saved” the Northwest from a negro -population and so-called slavery, just as the acquisition of Texas by -President Tyler and the eminent and far-seeing Calhoun and others, at a -later day, opened other and still wider regions adapted to the wants and -specific nature of our negro population, and which are now, by the -natural and indestructible laws of climate and industrial adaptation, -gradually withdrawing this population from the border or transition -States. Indeed, one only needs to examine the several census returns of -the federal government, from 1790 to 1860, to understand both the -history of the country, in these respects, and the operation of the laws -of climate and industrial adaptation. They will then see that the negro -element constantly tends southward—a black column ever on the march for -its own centre of existence—an advance guard of American civilization, -that moves on without cessation, and that must continue to advance until -it is in perfect accord with those external conditions to which it is -naturally adapted. Nor is the interest of the master—the increased value -of the negro labor—the sole motive power, though certainly the leading -cause of this progress southward. The increased and increasing white -population, with the vast European emigration, is pressing on its rear, -while the demands of modern society for the products of its labor, and -many other influences, are every day increasing in force, and impelling -the negro tropic-ward with greater rapidity at present, perhaps, than -ever before. - -Persons wholly ignorant of these causes, or of the laws underlying this -progress of the negro southward, have blindly labored against it, and in -regard to the annexation of Texas, which opened such a wide and -beneficent field for negro industry, and therefore for the true welfare -of these people, they doubtless really believed they were doing them a -kindness when thus foolishly striving to reverse the ordinances of the -Eternal, and to prevent the expansion of this negro population. And this -expansion, or this industrial attraction constantly going on from -Virginia and other border States to Texas and the Gulf States, doubtless -does appear unjust, and, perhaps, inhuman to those ignorant of the negro -nature, as well as of those laws of industrial adaptation which always -have and always must govern the subject. The sale of negroes in Richmond -and Norfolk, to be sent South, seems to them, perhaps, a great hardship, -but while it is believed that the larger portion are accompanied by -their masters, who naturally seek new homes in Texas, etc., there is no -other possible mode or means through which they could reach a more -genial clime, and therefore, even if it were indeed a harsh procedure to -sell them in Richmond, it would still be vastly more inhuman to keep -them from approximating to their specific centre of existence. As it is, -it is true beneficence and kindness to facilitate their progress -southward; but if they really were black-_white_ men, as the ignorant -anti-slaveryite fancies they are, and without any specific affinity or -adaptation for a tropical climate, even in that case their public sale -at Richmond or Norfolk, to supply the labor market of Texas, would not -involve a thousandth part of the misery and physical suffering endured -by a very considerable portion of those British subjects who annually -arrive at New York. Indeed, it is safe to say that the thousand or so -diseased, half-starved, and miserable British _subjects_, which the -Mayor of New York had penned up and out of sight of the Prince of Wales -at Castle Garden, in order not to offend the olfactories or revolt the -senses of that young person, embodied more physical suffering, more -wrong and outrage on humanity, than _could_ be inflicted on negroes -through all eternity, so far as this process of extension southward may -be concerned. The master, or the man who purchases the service of the -negro, has, of course, the utmost interest in taking care of him and -providing for all his wants, while the negro himself, on the way to the -climate and the external conditions for which the Almighty has adapted -him, _must_ be in the pathway of progress, and advancing generally -toward that goal of happiness and well-being which the common Creator -has designed for all His creatures. - -No law or legislation would seem to be needed—nothing but the removal of -all obstructions from the path of progress, and the free and full -development of the laws of industrial attraction. The demands for -tropical products, and the greater value of the negro labor—the -necessities of modern civilization and the interests of the master—have -carried the negro from the Central, as they are now carrying him from -the border States, toward the great tropical centre of the continent. -And by a beneficent and inevitable necessity which God himself has fixed -forever in the economy of the universe, the welfare of the negro is -secured in exact proportion as these laws of industrial attraction and -adaptation are permitted free action and full development. - -In conclusion, therefore, it would seem that a simple removal of all -obstructions to these fixed and fundamental laws would be all that was -needed to secure the best welfare of all—white men and negroes—of the -North equally with the South, for while the industrial attraction would -remove the negro element just as fast as the interests of the border -States may demand, the West can always secure themselves from a -considerable negro population, by aiding in the removal of obstructions -from our southern borders, as Jefferson saved them sixty years ago. - - - - - CHAPTER XXI. - NORTH AND SOUTH.—ORIGIN OF THE AMERICAN IDEA OF GOVERNMENT. - - -Although the progenitors of our so-called slaves were mainly imported at -Northern ports, and all of the Northern and Middle States have had, at -times, considerable negro populations, the process of transition -southward has been so rapid that the Northern communities, or the people -of the Northern States, have been but little impressed by them or -influenced in their ideas and mental habits by the presence of this -widely different and subordinate element of our general population. But -when they became a fixed population, when Virginia, especially, had -acquired what, by comparison, may be called a large negro element, then -the actual presence of these negroes called into existence new ideas, -and gave development to new modes of thought or mental habitudes. All -our ideas and mental habits are, in a sense, accidental, the result of -circumstances, just as language, which is the outward expression of our -ideas, becomes changed by time and circumstances. The English of the -tenth century were widely different, of course, in their ideas and -mental habits from the English of the fourteenth century, under the rule -of the Normans; and this difference was widely varied from anything that -mere time or ordinary circumstances could have produced. - -And the different mental habits of the people of America generally, when -contrasted with those of Europe, show sufficiently that all our ideas -are accidental, the result of local circumstances, though, of course, -all are in subordination to those fixed and fundamental laws of mind -that are specific with the race. The presence, therefore, of the -negro—of a widely different and subordinate element of the population of -Virginia, and other States, when it became stationary and had to be -provided for by the local legislatures, its specific wants as well as -those of the citizenship looked after, and its social adaptations -rendered harmonious with the welfare of the former—naturally developed -new ideas of government and new modes of thought in the dominant and -governing race. Except, possibly, some of the Spanish colonies south of -us, there was no portion of the New World where so many of those who -could claim connection with European aristocracy originally settled as -in the province of Virginia. - -In the earlier days of Massachusetts a great number of the most -respectable of the middle classes of English society, and some few -instances of the old hereditary nobility, found new homes in the colony, -but in the latter case they had abandoned the old Norman traditions, and -to enjoy their religion and “freedom of conscience,” identified -themselves with Puritanism. In the Dutch province of New York, there -was, perhaps, a somewhat larger infusion of the aristocratic element, -but as Holland itself was essentially republican, and the Dutch really -the originators of modern liberty in Europe, and, moreover, had a very -limited landed aristocracy compared with England, France, etc., but few -persons identified by tradition and association with the hereditary -aristocracy of the Old World found their way into the Dutch settlements -of the New. - -But Virginia was originally settled—to a very large extent—by the -offspring of the old Norman chivalry, by the cavaliers—the descendants -of the proudest, most warlike, most chivalrous, heroic, and -enterprising, and, at the same time, most tyrannical and oppressive -aristocracy the world has ever seen. Those who belong to the race—the -same species—of course will, under the same circumstances, manifest the -same qualities, and therefore, if at any time the child of the princely -Plantagenet or lordly Warwick had been exchanged in its cradle with the -“base” progeny of some Saxon churl, who fed and kenneled with their -hounds, the latter would have grown up with all the pride and chivalry, -and princely bravery common to the former. Nevertheless, a class, an -aristocracy, a privileged order, forms sentiments, ideas, etc., and -transmits its traditions, rules, etc., to its descendants, that may, for -centuries perhaps, preserve their integrity. Even in our social -every-day life, and changing society, we often see families transmitting -their family usages, habitudes, modes of thought as well as action, for -several generations, and with only slight departures from the family -model left by some original or venerated ancestor. Aristocracies, -however, usually destroy themselves by the very means they resort to to -preserve their ascendency over the great body of the people. In order to -preserve the respect, the awe, the continued belief of the vulgar mass -in their seeming superiority, they must avoid the populace and -intermarry with their order, and the more completely this is done, the -more they become a close corporation as it were, and violate the laws of -consanguinity, the more rapidly they are deteriorated and fall below the -general average of the people. The Northmen, the robust and enterprising -fishermen of the Baltic, the fillibusters and pirates of the Northern -Seas, invaded France and conquered Normandy, and Rolla and his roving -horde of followers threatened to overrun Paris, and indeed the whole -kingdom. They finally settled down in Normandy, from which, at a later -date, they emerged into Italy, conquered Naples, the island of Sicily, -and for a long time threatened an invasion of the Oriental World, which -could hardly have resisted such an indomitable race of men. A Duke—a -bastard Duke of Normandy, at that time laid claim to the crown of -England, and with forty thousand followers landed in that country, and -in a single battle so completely demolished the “Anglo-Saxons” and -Anglo-Saxonism, so much boasted of in these days, that the former have -remained slaves ever since, and the latter was so utterly annihilated -that it disappeared for ever on that fatal day at Hastings. Then, for -the first time, the Normans assumed the distinct form of an aristocracy -or privileged order. - -Though they had long since cast off the rude habits and uncouth manners -of adventurers and conquerors, and when they invaded England were, -perhaps, as intelligent and refined as any similar number of European -people, and a great deal more so than those they conquered in England, -they had never assumed the form, enacted laws, or established rules and -regulations as an aristocracy or governing class. From this time forth, -however, the Norman aristocracy ruled England with an iron hand, and -though the wars of the Roses, and the still more fatal conflict with the -Puritans or middle class, exterminated or drove out the remains of the -Norman blood, and there is little, if any, in England at this time, the -country is still governed by the traditions, the habits, in short, the -system established by the old Norman aristocracy. Most of the great -families became extinct, while the younger sons and others of broken -fortunes emigrated to Virginia, and with the establishment of the -commonwealth, very many of the Norman ancestry abandoned England. So -many and so strong were the remnants of the old Norman families in -Virginia, that they refused to recognize the commonwealth, and actually -set at defiance the formidable power and iron will of Cromwell. - -But these remains of the old Norman aristocracy—that aristocracy which -for several centuries governed England—that have left their impress, -their habits, their laws of primogeniture, their feudalistic customs, so -deeply engraven on the English mind, that the aristocracy of the day, -though entirely modern, and with scarcely any family connection with it, -are able to govern the masses, through these habitudes, as absolutely as -the Normans once did by the sword and the strong hand of arbitrary -power, these descendants of the old Norman race in Virginia have changed -completely about, and though their ancestors were the main supporters of -kingly despotism, they are the originators and champions of democracy in -America. - -In all the changes and mutations of human society, there is scarcely any -parallel to this change of ideas in Virginia, or to this extraordinary -transformation which has changed the descendants of the old Norman -aristocracy into the firmest and most reliable defenders of democracy. -Of course, the early colonists of Virginia were of all classes and -conditions of English society; not a few of them, perhaps, were -kidnapped young peasants, without friends or relatives to protect them -or to punish the base wretches who carried them over the sea and sold -them here, as elsewhere, in the American colonies. But it is undoubtedly -true that a larger, vastly larger body of “gentlemen” emigrated to -Virginia than to any other colony, and as these were all cadets, or -younger branches of the great houses in England, nearly all of which -were Norman in descent, and nearly all of which in the direct line -afterward perished in the wars of the commonwealth, it would seem -equally certain that if there be any Norman blood anywhere, it must now -be found, or mainly found, in Virginia. - -The cause of this transformation, this radical and extraordinary change -of opinion, which has made the descendants of the proudest and most -despotic aristocracy ever known the authors and main supporters of -democracy, must be a potent one, and as far removed from the ordinary -causes which, in the progress of time, modify men’s opinions and habits, -as the results themselves are extraordinary and without parallel. As has -been remarked, all our ideas and mental habits are the result of -circumstances, the external influences that surround us, the changed -conditions of our existence, which give origin to new thoughts and new -modes of mental action. And when we take these things into view and -contemplate the changed conditions, the new and altogether different -circumstances that surrounded these Virginia descendants of the -cavaliers and gentlemen of England, then the causes are obvious—the new -ideas that sprung up in men’s minds, legitimate and consistent with the -extraordinary and indeed unparalleled circumstances under which they -lived. They were in juxtaposition with negroes, with an inferior race, -with widely different and subordinate social elements, and new thoughts, -new ideas, as well as altogether different habits, naturally and -necessarily followed. They saw these negroes were different beings from -themselves, not in color alone, or in other physical characteristics, -but in their mental qualities, their affections, their wants, in short, -in their _nature_ and the necessities of their social life, their -welfare and happiness, and indeed the welfare of this subordinate -element, demanded corresponding action, with, of course, corresponding -ideas and modes of thought. They saw that this negro was not -artificially or accidentally, but naturally different from themselves, -that God himself had made him different and given him different -faculties and different wants, and therefore designed him for different -purposes, and that it was an imperative and unavoidable duty as well as -necessity to adapt their social habits and legal and political -institutions to this state or condition of fixed and unalterable _fact_. -But this was not all, nor the limit to the new ideas that thus -originated in the changed conditions under which they were living. Their -traditions, the mental habits of their old cavalier ancestry, the ideas -they carried from the mother country, taught them to regard the person -of a king as something quite sacred, and to whom an absolute and -unquestioning obedience was always due, while the class of gentlemen, -the nobility, or aristocracy, that more immediately surrounded royalty -was deemed to be altogether superior and different from the vulgar -multitudes that made up the people. The celebrated formula of Archbishop -Laud, that “passive obedience and non-resistance” was the absolute and -universal duty of the people to the will of the king, expressed with -brevity and accuracy the prevalent sentiment of the cavaliers, and they -demanded from their special retainers the same unquestioning submission -which they themselves accorded to royalty. The ignorance of the great -mass of the people on one hand, and the actual power and tyranny of the -nobles on the other, sunk so deep into the common mind of England and -other European people during the middle ages, that though many -generations have passed since, the sentiment of superiority in one class -and of inferiority in the other, remains yet, and in England at this day -is nearly as potent as ever. - -But the descendants of the cavaliers in Virginia were placed face to -face with _facts_ that utterly exploded those factitious sentiments that -had their origin in a certain condition of society, and not in nature or -in the natural relations of men. They were in juxtaposition with -negroes, with different and subordinate beings, human, it is true, like -themselves, but different human beings, just as pigeons, while birds -equally with robins, are different _birds_, or as hounds, though _dogs_, -were different dogs from spaniels or bull-dogs. This was a great, -starting, fixed _fact_, that no amount or extent of sentiment, theory, -or mental habit could explain away or modify, or avoid in any respect. -They saw this fact daily staring them in the face; they were compelled -to recognize it, to legislate for it, or for these people, to adapt -their social customs to it, in short, to conform to it, and therefore -were forced to cast aside their preconceived notions, the traditions and -mental habits of their ancestors, all their ideas of loyalty to a -creature like themselves and of their own class-superiority which they -had brought from the Old World. What was their fancied superiority over -their own humbler brethren, when contrasted with this _natural_ -inferiority of the negro? What was the accident of education, of wealth, -of refinement of manners, or any other factitious, temporary, or -accidental thing worth, which separated them from their less fortunate -neighbors, when compared with the handiwork of nature, with the fixed -and impassable barriers that separated them both from negroes? What, in -short, were the petty distinctions of human pride, vanity, and accident, -in comparison with the ordinances of the Eternal? - -Such were the facts that confronted them, such the external -circumstances that developed new ideas and new modes of thought in the -colonists of Virginia, such the potent _causes_ that changed the -descendants of English cavaliers into the earliest, most consistent, and -most reliable champions of democracy in America. The same causes, to a -certain extent, influenced the inhabitants of other colonies, and it -will be found that in precise proportion to the amount and the fixedness -of this negro element in any locality, there were clear, corresponding -views of liberty and equality among white men. Indeed, this is as true -now as ever before, and almost invariably there are sound and rational -views of liberty and of democratic institutions in precise proportion to -the presence, or imperfect and unsound notions in proportion to the -absence, of this negro element. Those States like Mississippi, Texas, -Arkansas, and Alabama, that have relatively the largest negro -population, are the most decidedly and consistently democratic, while -Massachusetts, Vermont, etc., with the fewest negroes among them, are -the most unsound in these respects, and however intelligent in regard to -other things, are certainly behind most of the great American -communities in political knowledge. - -South Carolina, and perhaps some others, may seem exceptions to this -very general truth, but if so in reality, it is owing to peculiar -causes, such as the education of many of its people abroad, in Europe, -and at the North, etc., but even as regards that State, so exceptional -in many respects, land is more equally divided than in any other State, -and where such a fact obtains, the general tendency to equality in -citizenship must be strikingly manifested. - -The great revolutionary movement of 1776 gave full expression to the new -modes of thought, the grand ideas, the glorious truths thus developed in -the mind of Virginia, and relatively in the other colonies, where this -_cause_, this negro element had anything like a stationary existence. It -was no accident or chance that made Mr. Jefferson the author of the -great idea, or rather the exponent of the idea embodied in the -Declaration of Independence, the grand and immortal truth, that all -white men are created equal, and therefore entitled to equal rights, or, -as he expressed it, to “life, liberty, and happiness.” True, some other -Virginian might have done this, and possibly some mind in the Middle -Provinces, New Jersey, or New York, might have formed a tolerably clear -conception of this great fixed and unchangeable truth that underlies the -whole superstructure of our political society; but no man in the -Northern Provinces could have risen to this mental elevation at that -period in our history; indeed comparatively few are even now capable of -it. Massachusetts and the neighboring colonies grasped the idea of -independence with great clearness, and urged it with an earnestness, -bravery, and indomitable perseverance certainly unsurpassed, if equalled -elsewhere, but it was independence of a foreign dominion, and not -independence of foreign ideas or of a hostile system. They were without -negroes, without any natural substratum in the social elements, without -any test or standard to determine men’s natural relations to each other, -and clinging to the mental habits of their British ancestors, they were -therefore incapable of forming those grand and truthful conceptions of -equality which Mr. Jefferson, and Virginians generally, under the -influences that have been stated, so clearly apprehended. The accidental -and artificial distinctions of society—family influence, wealth, -education, etc., were as in England, though, of course, not to the same -extent—the standards, the tests, the landmarks of the political as well -as the social order, and the phrase often used by New England writers of -our own day, that “representation was inseparable from taxation,” fully -expressed the mental habits and imperfect political conceptions of the -Northern mind. In England, except the titled aristocracy, the House of -Lords or Peerage, which pretends to rest on blood or birth (?), wealth -alone gives rights. The _man_ is nowhere, no part or portion, or element -even of the political system. In every county where he happens to have -property, he has a vote, but if without property, he has no voice -whatever, and, as observed, is not even an element of representation, as -are the negroes of the South. Taxation and representation, therefore, -are inseparable, so far as forms are concerned, in the British system, -though, as a fact, it is the working classes, who are not represented at -all, that must pay all the taxes in the end. The mental habits of the -North, in 1776, were fashioned on this model; they saw only those -accidental things that separate classes in England, as, wealth, -education, etc., and though they had an earnest desire for liberty, this -liberty was a vague, undefined, shadowy sentiment, rather than any -precise idea resting on fact as in Virginia. The immediate want and -common impulse of independence, however, impelled all parties to act -harmoniously for its accomplishment, and though the grand truths -presented by Jefferson in the Declaration of Independence were far above -the then intellectual standard of the North, it did not conflict with -the mental habits of the Northern people sufficiently to interfere with -the common object. But when that object was accomplished—when the -foreign dominion was overthrown and the common independence secured, and -a new political system was to be created, then a conflict of ideas was -developed that was found to be so grave, that many good and patriotic -men for some time feared it could not be compromised. The leading men of -the North—the representative men—the men who desired independence from -foreign domination, but with, at best, vague notions of liberty, or of a -new political system—Hamilton, Adams, Morris, etc.—now came into serious -conflict with the democratic ideas of Virginia. They desired a monarchy -without a king, or a republic without the rule of the masses. The -general notion was, the British model without its defects, or the -British system without its corruptions, and so entirely were some wedded -to this, that they declared it, with all its corruptions, the best -government in the world. - -The leaders very generally assumed, as they often expressed it, that -society was _naturally_ divided into the few and the many—the educated -minority, and the laboring majority—and as such was the actual social -condition of the population as well as the mental habits of the leaders, -it is not at all surprising that they sought to found a government on -such a basis. The agricultural population of the Northern and Middle -States were then very ignorant indeed, when compared with the present. -Feudalism had not been long overthrown in England or Europe, and the -serf transformed into the peasant, and though the American farmer of -1776 was a great advance over the latter, he still largely partook of -that general apathy, stolidity, and ignorance which in all times, until -now, in our own favored land, have distinguished the tillers of the -soil. The large population at the North otherwise employed, the -mechanics, artisans, shop-keepers, laborers, etc., were generally, as in -the mother country, without representation in the provincial -legislatures, and as the interests of the educated classes, the -capitalists, merchants, lawyers, divines, etc., were supposed to be, and -were in fact, in conflict with those of the former, they always desired -strong governments to hold them in order. Indeed, the idea of mob -ascendency, of anarchy, the wild rule of the rabble, was the constant -terror of the Northern leaders, and in all the arguments of Hamilton, -the Adamses, etc., this was put prominently forward. Their rhetorical -formula was always the same—“the rule of the uneducated mass will -degenerate into license and anarchy, from which the country can only be -saved by the strong hand of some military chief, who, first a dictator, -will finally don the purple, and the _rôle_ so often played in the Old -World will be repeated in the New.” This notion and this reasoning was -legitimate—the consistent result of the social condition as well as the -offspring of the inherited traditions of the Northern mind. The -capitalists, all those who inherited wealth, the “well-born” and -educated class, in short, the few who had the power in their hands, -naturally sought, to preserve it and to build up a strong government; -which, while it specially benefited themselves, should always be able to -“preserve order”—that is, while founded on existing social distinctions, -was sufficiently strong to repress the efforts of the multitude to -change the social condition. They had no negroes, no natural substratum -in the social elements or natural distinctions of society. They had -nothing before their eyes but the results of chance, of the accidents of -life—nothing but wealth and education—nothing, in short, but the -_débris_ of the old societies—those class distinctions which in the Old -World constitute the basis of the political and social order, and their -mental habits, their opinions, their notions of government and its uses, -were, of course, in accord with these things, and their minds were -incapable of rising above the existing condition, of over-leaping the -barriers and escaping from the external circumstances that surrounded -them. There were, doubtless, individual exceptions—some men who were -deeply imbued with the grand idea promulgated by Jefferson in the -Declaration of Independence. There were many in the Middle States who -had an imperfect but advancing conception of this glorious truth, and -there was still a larger number, perhaps, who were groping in darkness -with a vague but earnest desire to embrace it. But the dominant thought, -the prevalent opinion, the general mental habit, was reflected by the -representative men, the great Northern leaders, Hamilton, Adams, Otis, -and their companions, who desired to found a government on the British -model, which, though it should be a great improvement over the former, -was to be based on the same foundation—for, to _their_ minds, their -mental habits, there was no other, or, at all events, no other _safe_ -basis for government. They were honest and patriotic men—men of gifted -minds and large attainments—men sorely tried and tested by the hardships -and sufferings of a seven years’ war, through which they walked with -their lives in their hands, and the scaffold always frowning on them in -the distance, and the purity of intentions, the unselfish and patriotic -desires of such men, should never be questioned. They could not rise -above the circumstances that surrounded them; they could not comprehend -the grand idea of Mr. Jefferson; they saw before them only class -distinctions, the rich and the poor, the educated few and the toiling -many, and they desired to build the government on the _status quo_, and -therefore demanded a strong government, that should always be able to -restrain the multitude and keep them in subjection to their “rulers.” - -On the contrary, as has been stated, Virginia had cast off the mental -habits of the Old World, the offspring had long since outgrown the -traditions of their ancestors; the descendants of English cavaliers had -changed entirely about in their opinions, and the children of those who -held to the doctrine of “passive obedience” and “non-resistance” -declared that “resistance to tyrants was obedience to God.” The cause or -the causes of this wonderful transformation of opinion, this radical -change in mental habitudes, which has made the descendants of the -supporters of royalty the originators and special champions of democracy -in America, have been already considered. - -The presence of the negro, the existence in their midst of a different -race, was and is, and always must be, a test that shows us the -insignificance and indeed nothingness of those artificial distinctions -which elsewhere govern the world, and constitute the basis of the -political as well as the social order. - -The importance of education, of cultivation, the refinement of mind and -manners, the possession of wealth, of family influence and social -distinction, may all be duly appreciated, as all have their value or -social consideration, but where there is a _natural_ substratum of -society, where a different and subordinate race are in juxtaposition, -where negroes exist in any considerable number and in natural relation -to the whites, then it naturally follows that the great natural -distinctions fixed forever by the hand of the Almighty become the -dividing lines and the fixed landmarks of the social order. - -This radical change in the mental habits of all brought face to face -with the negro; this instinctive consciousness of their own natural -equality that accompanied their perception of the negro’s inferiority; -in short, this development of the democratic idea to which Mr. Jefferson -gave such grand expression in the Declaration of Independence, was and -is accompanied by corresponding uniformity or harmony of interests. -Agriculture, labor, production, was and is the one great dominating -interest of Virginia and of all other communities made up of these -diverse social elements. It is impossible to divide the interests of -“master” and “slave”—of the white man and negro—when placed in natural -relation to each other. It is the utmost interest of the master to treat -his “slave” kindly, to care for him in sickness, to feed him well, and -not to overwork or abuse him, and it is the utmost interest of the -latter to be faithful to the former. It is a sort of partnership, a -species of socialism, when the brain of one being and the hands of fifty -other beings labor for the common good, for the general welfare; and -though possible exceptions are found where a brutal master beats and -abuses his people, or a worthless “slave” runs off and hides in the -swamp, both alike injure themselves, the master gets less work from his -“slave,” and the “slave” brings upon himself a corresponding evil. The -so-called “non-slaveholder,” if an agriculturist, has the same interest; -he is also a producer, and can not separate his interests from the -“slaveholder,” which, perhaps, he was himself yesterday, and may be -again to-morrow. If he be a mechanic, a lawyer, physician, or merchant, -then, though not identified as a producer with the “slaveholder” or -“non-slaveholder,” and in a sense may be said to have different -interests, these interests do not and can not conflict with the former, -unless, as in the Northern States, government is called on to “protect -labor.” But as government is confined to its legitimate sphere in -Virginia and most other Southern States, and protects all, without -favors to any, there is then no conflict of interests, even when some -are engaged in widely different pursuits from the one great common -interest of production. There is, therefore, universal harmony in -Southern society; the interests of master and “slave” are entirely -indivisible, while those of the “non-slaveholder,” if engaged in -production, are similar, and as to all others, when they do not involve -the government, though the pursuits or interests be widely different, -there can be no social conflict. - -The ideas of Jefferson, Madison, and their cotemporaries were naturally -formed by these circumstances, and after the revolutionary contest was -over and a common government was to be created, they naturally proposed -a system in harmony with the condition they represented. The North, as -has been said, with no social substratum or natural distinctions, -desired a government based on artificial distinctions, those separating -classes, the same substantially as in England, though, of course, -dispensing with a titled class, a king, and laws of primogeniture. It is -true all the States had a few negroes, and they were all in their normal -condition of so-called slavery, but their numbers were so inconsiderable -that they did not influence society or modify the mental habits of the -Northern people. All over, and especially in the New England States, the -same ideas were reflected by the representative men; they wanted a -government based on the _status quo_, on wealth, that should keep power -in the hands of the few who then exercised it, and with sufficient force -to hold the multitude in subjection. They proposed an executive for -life, who should also appoint the governors of the States, that senators -should serve ten years, and various other projects of similar -character—all ending in or embodying the same common idea, that is, a -government for the few at the expense of the many. - -The Southern men, on the contrary, proposed a government embodying -_their_ idea—the idea of democracy, and that should reflect the advanced -opinion and living spirit of their own society, rather than a thing -based on the model of Britishism, and involving substantially the -principles of the old European order. While they duly appreciated -education, cultivation, and other accidental social distinctions, those -whose ideas were advanced by juxtaposition with negroes, or with this -natural line of demarcation, would not listen to the creation of a -central government that tended in any respect to place power in the -hands of a class, or that enabled the few, however indirectly it might -be, to govern the many. The contest, both in the convention and before -the people, assumed the form of a contest for a strong or a weak -government—a government that should be supreme, like the British -Parliament, or a government of delegated powers, which, while carefully -defined, should be extremely limited in its functions or scope of -action. But back of all this were the fundamental ideas—the British and -the American—the spirit of the old societies and the spirit of the new -order—of British oligarchy and of American democracy. - -Massachusetts and Virginia were respectively the head-quarters and -embodiments of this conflict, this struggling of ideas, these tendencies -to return to the past or to advance into the future, and it is as -remarkable, perhaps, to find the former arrayed on the side of power and -privilege, as that the descendants of the cavaliers should now be the -champions of democracy, and the advocates of the broadest liberty. But, -as has been observed, our ideas are the results of accident, our -opinions originate in the circumstances that surround us, and therefore -while the mental habits of the North were only slightly modified from -those of the mother country, those of the South, under wholly different -conditions—conditions, in fact, utterly unknown to the English mind—were -radically different. - -The Northern masses, as has been remarked, were then ignorant and -helpless, and the agricultural class, though advanced considerably -beyond the same class in England, as the tillers of the soil had then -barely escaped from the old feudal slavery or serfdom, were utterly -powerless and without defenders in the great civil contest that -succeeded the revolution. As against the advocates of strong -government—those who represented the governing class—they could make no -resistance whatever, except a physical and revolutionary one. The right -of suffrage was very limited, and, indeed, as in England at this time, -property and not population was the basis of representation, and -therefore the vast majority had no voice nor representation whatever. -Under such circumstances, it is obvious and beyond question that if a -similar state of things had existed at the South, a government would -have been formed on the British model—a republic, doubtless, but a -bastard one—with powers so extensive and absolute that, as we now -witness in Europe, nothing but revolution and physical force could ever -enable the masses to overthrow it or to regain their natural liberty. - -But the planters of the South, unlike the farmers of the North, were an -educated class, and fully competent to compete with the great leaders of -the Northern oligarchy. Their ideas were widely advanced beyond those of -the Northern farmer, but their _interests_ were identical—those of -agriculture, of production, of labor, of democracy, of manhood against -privilege, and therefore they naturally fought the battle against strong -government and class distinctions. The government actually adopted was, -with the exception of a life tenure in its judicial department, -substantially that which was originally advised by the leading minds of -the South, and which, instead of being supreme and absolute over the -States, as desired by the Northern leaders, was, with certain -well-defined exceptions, as utterly powerless and indeed disconnected -with the States as the government of England, or any other foreign -power. And perhaps no higher or more patriotic example can be found in -all history than that of the graceful assent and acceptance of the -Northern leaders, when they consented to adopt the present system. As -has been said, it was no selfish or base spirit that prompted their -desire for a strong government. They saw that the great body of the -people were ignorant; all history and all experience warranted them, as -they believed, in retaining power in the hands of the few who then -possessed it—in a word, they could not rise above the circumstances that -surrounded them, or act otherwise than in conformity with their mental -habits. But when fairly beaten in the convention and the great forum of -popular discussion—for when the ideas of Jefferson and other Southern -leaders were brought before the Northern masses, thousands of earnest -and enthusiastic apostles of these new and glorious truths sprung up in -every direction—then Hamilton and his associates generously assented to -the adoption of the present system, and became its warmest advocates. -They in no respect changed their views of government, but they became -convinced that these views were then impracticable, and however -unquestioned their ascendency at the North, that the Southern States -would never consent to any union on such basis, and as a federal union -on almost any terms was essential to the maritime States, they had the -magnanimity to accede to the Southern or democratic view embodied in the -present government, and to become, as has been said, the warmest -advocates for its adoption before the people. But if this patriotic and -high-minded course of Hamilton and the great leaders of Northern -opinion, which thus, it may be said, secured to the country and to the -world the noblest government ever known in human annals, is worthy of -the esteem and admiration of posterity, what a stupendous and boundless -benefit Jefferson, Madison, George Mason, and their associates, who not -alone assented to, but who originated this government, have conferred -upon posterity, and indeed the race itself! - -For the first time in human history the grand idea of equality, of an -equal freedom or of equal rights, was declared to be the sole foundation -of government, and made the vital principle of the political order, the -starting-point of a new and more glorious civilization than was ever -before dreamed of in the annals of mankind. Christ had promulgated the -Divine command, “do unto others as you would have them do unto you,” or -recognize in all other men the same rights that you claim for -yourselves; but however faithful some may have been to this command in a -religious sense, all the “Christian” governments that have ever existed, -or that exist now, are in utter conflict with it, and therefore the -government created in 1776, which embodied this glorious truth and -clothed it with the flesh and blood and body and bones of material -power, is unquestionably the most important worldly event that has ever -happened in human affairs. The revolt against England, its success, the -subsequent independence, the creation of a new government, the beginning -of an independent national existence, might all occur without any -radical change of principles or any revolution of ideas, as indeed it is -certain would have been the case if the views of Hamilton and other -Northern leaders had been embodied in the new government. But the grand -idea of Jefferson in the Declaration of Independence, and afterwards -embodied in the federal government, was the starting-point of a -revolution the greatest, most beneficent, most radical, and most -important, that has ever happened in the history of the race—a -revolution, moreover, that has gone on ever since, and must continue -until all the governments of the Old World are overthrown, and society -reorganized on the basis of the great, indestructible, and immortal -truth that underlies our own—that fixed, natural, and unchangeable -equality which God has stamped forever on the organism of the race. If, -therefore, we compare the services of Jefferson, Madison, and their -associates with those of other men in other times or other lands, it -will be seen that they rise to a dignity and importance immeasurably -greater than even the most elevated and most glorious among the -benefactors of mankind. How paltry, in comparison, the Barons of -Runymede, who overthrew a tyrant king that had oppressed their order! -How mean and selfish Brutus and his follow-conspirators, when slaying -the man they envied as well as feared! How insignificant even Hampden -and the great leaders of revolution in England, who fought to defend -themselves from the increasing oppression of a ruling class, when -compared with Jefferson and his associates, who proclaimed an idea and -organized a basis for the freedom of the race—for the equal rights of -all whom God had made equal! - -But great, and, when compared with what others may have done, immense as -may be the benefits conferred by Jefferson and his associates on -mankind, they only did their duty, and honestly represented the ideas -and desires of their constituencies. Or, in other words, they merely -expressed the opinions and reflected the mental habits that had their -origin in the social condition, and followed as a necessary consequence -of juxtaposition with negroes. If there had been no negroes in -Virginia—no widely different race with its different capacities and -different wants to provide for, in short, if there had been no natural -distinctions, then those accidental and artificial things—wealth, -education, family pride, etc.—which separate classes would have remained -as elsewhere, the basis of political as well as social order. The -descendants of English cavaliers, with their traditions and mental -habits, would, perhaps, be somewhat liberalized, for their condition was -widely changed from that of their ancestors, but without negroes, -without the presence of natural distinctions, without those lines of -demarcation fixed forever by the hand of God for society to repose upon, -they would have remained the most aristocratic community in America. -Neither Thomas Jefferson, nor any of the great controlling minds of the -day, would have been heard of; or, at all events, would not have figured -in that grand _rôle_ where history has always placed them—the authors of -a new idea and the founders of a new political system. - -They _might_ have had, as Sir Thomas Moore and Algernon Sidney, and, -indeed, men of all ages have had, feeble glimmerings of the great truth -promulgated in 1776. All who belong to the race or species are created -equal; and this great, fixed, and eternal fact, embedded in the physical -and mental organism of the race, has always been dimly perceived, but -without juxtaposition with a different race, without the actual presence -of the negro, without the constant daily perception of those natural -distinctions that separate races, in contrast with the artificial -distinctions of classes of their own race, neither Jefferson nor any one -else could have risen to the level of the grand truth embodied in the -Declaration of Independence. They _might_ have been distinguished actors -in the great drama of independence, but that, as an historical event, -would not have differed from a score of similar events where one people -or portion of a people have separated and set up an independent -government. The overthrow of the Moorish dominion in Spain—of the rule -of the Spaniards in Holland—and the recent independence of Belgium, are -parallel events, and many others might be named where foreign dominion -has been overthrown and new governments set up without resulting in any -change or progress of ideas, or without working out any fundamental -revolution in human affairs. And if Jefferson, Madison, and their -associates had had the same mental habits as Hamilton, Adams, and others -of the North, it is obvious that independence would not have been -accompanied by a revolution in ideas. As has been said, a more liberal -system than that of the mother country would have been established, but -a new system, a radical and fundamental change in the political order—a -new starting-point in the progress of the race—a government founded on -the universal equality of the citizenship as actually established, it is -obvious would have been impossible. And as the public men of a country -can never rise above the level of the average opinion or the ordinary -mental habits of the people, it is equally obvious that Jefferson and -his associates would never have done so, and therefore, if there had not -been a condition of things that gave origin to new ideas and new habits -of thought in the people of Virginia and elsewhere where these widely -different social elements were in juxtaposition, then it is equally -obvious that the world would never have heard of them in 1776, and -whatever time and circumstances might have brought about in the future, -no _revolution_ at that time would have been possible. - -In conclusion, therefore, that is repeated in direct terms which has -been rather inferred than directly stated. The presence of the _negro on -this continent, our juxtaposition with a widely different and inferior -race, and the existence of natural distinctions or natural lines of -demarcation in human society, originating of necessity new ideas and -modes of thought, has been the happiest conjunction that has ever -occurred in human affairs, and has led directly to the establishment of -a new system and a new civilization based on foundations of everlasting -truth—the legal and political equality of the race, or of all those whom -the Almighty Creator has Himself made equal_. - - - - - CHAPTER XXII. - THE ALLIANCE OF NORTHERN AND SOUTHERN PRODUCERS. - - -In the foregoing chapter it has been shown how “slavery,” or the -presence of the negro element in our midst, has given origin to the -American idea of democracy—to more expanded and truthful conceptions of -our true relations to each other—to mental habits which led Mr. -Jefferson to promulgate the grand idea of equality in 1776—to make that -great movement a revolution of ideas as well as a war of independence—to -render the latter a mere preliminary for ushering in a new political -system based on the equal rights of citizenship and the starting-point -of a new civilization widely and radically different in its fundamental -idea from anything ever before known in the political experience of -mankind. It has been shown that Hamilton and Jefferson, the respective -leaders and exponents of the opposing ideas and tendencies of the time, -merely reflected the mental habits that belonged to the different social -conditions then existing, or of the different constituencies which they -represented, and after the great contest for independence which they -passed through harmoniously was closed and a new system of government -was to be created, that the ideas of Jefferson generally prevailed and -the present government embodying these ideas was established. - -It has been shown, moreover, that both of these great men and those who -acted with them were equally honest and equally patriotic; that neither, -nor any of them could rise above the level of opinion in their -respective sections, for then they would no longer have been -representative men or able to influence the people; that the opinions of -Hamilton reflected the mental habits of the North which clung to the -forms and spirit of the British system founded on artificial -distinctions, while Jefferson, reflecting with equal fidelity the mental -habits that originate in a different social condition—where a -subordinate race is in juxtaposition—advocated a democratic system -resting on the fixed and indestructible laws of nature. And in view of -all these historical facts and inductive facts the conclusion was deemed -irresistible that the presence of the negro element in our midst, the -existence of a natural substratum in the social elements which thus -secured the liberty of our own race—the legal and political equality of -white men—was the happiest event or conjunction of circumstances that -has ever happened in the history of mankind. But while the great -northern leaders thus consented to the establishment of a democratic -system they were driven on by their own tendencies as well as the mental -habits of their people to neutralize its forces and to pervert its -spirit. At that period suffrage was extremely limited, while the -agricultural class in the Northern States—compared with the present—may -be said to have been extremely ignorant. - -The northern or federal party were thus enabled to get possession of the -new government and to give it such direction as their opinions and -interests doubtless seemed to demand. The President himself—the -illustrious Washington—was without decided political convictions. His -instincts and his family traditions, it is believed, inclined him in the -direction of the northern party, while the local tendencies of -opinion—the general mental habits of the Virginians to regard the -distinctions of race as the legitimate basis of political -order—generally restrained him, and in the mighty conflict of opinion -kept him in a neutral position. He formed his cabinet out of wholly -incongruous materials, made Jefferson Secretary of State, and Hamilton -Secretary of the Treasury, and selecting other exponents of the -conflicting opinions, sought to neutralize the contending forces by an -equal selection of subordinates from the hostile camps. - -The public credit, the restoration of commercial confidence was the -first and most pressing want of the country as well as of the new -government, and in this Hamilton found a pretext for adopting the -British system of finance which he foresaw would enable his party to -recover to a great extent the ground lost in the creation of the -government, and in practice, whatever might be the theory entertained, -restore it or closely approximate it to his darling model—that favorite -British system which he and his associates believed to be an embodiment -of political wisdom. The idea of the British aristocracy that government -is an instrument designed for their benefit was deeply implanted in the -northern mind, and is so still. - -In England it is a practice which the idea has simply originated in. -Official employments, pensions and special legislation or monopolies in -England, embrace all or nearly all the ruling class, and therefore, the -idea that government is established for their benefit necessarily -follows. This idea of government is generally embraced by the northern -mind even in our own times, and the habit of looking to this vast and -beneficent power as the source of pecuniary benefits to the people, if -not to a class, is almost universal among the northern people. - -Hamilton, brought up under the British system, was deeply imbued with -it, and, placed in power, it was natural enough that he and his -associates should construe the Constitution in a way to give it effect. -The state debts that were contracted for carrying on the war were -assumed by the new government and formed a basis for a national bank -which was soon established, and the rapid restoration of public credit -that followed the restoration of public order and a settled society in a -young and vigorous country was claimed by the federal writers as a proof -of the wisdom of their policy and the extraordinary ability of their -leader. - -Mr. Jefferson opposed this policy from the beginning in all its -aspects—the adoption of the British system of finance, the assumption of -state debts, the creation of a national bank, in short, the entire -programme of federal policy. He held with the state-rights democracy of -our day, that the central government was a factitious and limited -government, whose powers were derived, not from the collective people -but from the people of the several or _United States_, that the -Constitution should be literally construed, and the practice under it -strictly confined to the plainly enumerated objects, and, therefore, -that the creation of a national bank, assumption of state debts, etc., -were unconstitutional in principle and dangerous in practice. - -Hamilton and his party, on the contrary, held that the financial policy -they adopted was not only the wisest that was possible under the -circumstances, but that the consequences likely to follow—the -consolidation of power and prestige of the central government—would be -of the greatest possible value to the people. Indeed, the old contest -between Massachusetts and Virginia—the conflict of ideas—the warfare of -widely different mental habits which preceded and ushered in the -government were renewed and accompanied by a bitterness of spirit quite -unknown in the former case. Hamilton, impelled by the opinions of the -North, assumed in practice, if not in theory always, that the central -government sprung from the collective or the American people instead of -the people of the States, and was almost unlimited in its powers, and he -doubtless believed that the more extended its powers, the safer and more -stable would become the country and the more prosperous the people. He -had failed to obtain such a government as he especially desired—a -government after the English model—republican in form but aristocratic -in fact, a government based on those artificial distinctions which the -mental habits of the North were accustomed to regard as the only safe -foundation, and now in power, with the prestige of the great name of -Washington to support his policy, he doubtless believed himself a -patriot, and as performing vital service to his country and to -posterity, when he thus construed the Constitution and consolidated the -powers of the federal system. - -Indeed, the fear of the people—of a reckless and disorderly -multitude—was the abiding sentiment of the great northern leaders, and -the consolidation, power, and grandeur of a central government that -should restrain them was the object of all their efforts. Thus, the very -objects the federalists aimed at—doubtless from patriotic motives, for -there being no laws of primogeniture there was no permanent class to be -benefited by their policy—were the very things that Mr. Jefferson and -his friends contemplated as the greatest danger to the country. Hamilton -desired to construe the Constitution in a way to build up an enormous -central power that should hold in check the tendencies to disruption and -disorder, while Jefferson believed that the greater the assumption and -the consolidation of power in the federal system the greater the danger -to the freedom of the States and to the people. - -Or, in other words, the federalists believed that the more the central -power was enlarged the greater the scope and strength of the federal -government—the more certain were the States to be kept from disunion and -the restless multitudes from anarchy, while Jefferson and his party -believed that this assumption of power in the central government would -result in the overthrow of the government itself if there was no other -way of obtaining redress and of preserving on the part of the States and -the people of the States the liberties which they fought for in 1776. -Such was the great civil contest that sprung up under the administration -of Washington, but which was constantly restrained by the presence of -that great man, who, without any very decided leanings as regarded the -parties to it, was, moreover, eminently practical and earnestly disposed -to favor conciliation and peace rather than commit himself to the -abstract opinions of either side. It was only, therefore, during the -succeeding administration of Adams that this fundamental conflict of -ideas—this conflict which involved the very foundations of government -itself, and which, back of the immediate actors that figured in the -scene, originated in the different mental habits that spring of -necessity from different social conditions, reached its culmination and -prepared the way for that final solution which the great civil -revolution of 1800 afterwards accomplished. - -The federalists, or, more properly, the centralists, had construed the -Constitution in a way to make the government in practice substantially -what they believed it should have been in theory. They had adopted the -British system of finance, had created a national debt and a national -bank, which, as in England, was to be the agency for the deposit and -disbursement of the public revenue, and, from the necessities of the -case, a vast and overshadowing monopoly which was to hold the credit of -the States, and of every individual in the States, at its mercy. In -fact, the States were rapidly sinking into mere dependencies and subject -provinces of the vast and overshadowing power of the central government, -which, not content with its usurpations over the States—tending, in -practice, to almost obliterate the lines of State sovereignty—even -sought to strike down the liberty of the individual citizen, and in its -alien and sedition laws to exercise absolute powers. These laws -authorized the president to imprison and punish citizens and others as -his fears or caprices might dictate, with few, if any, greater -safeguards for the citizen than in absolute governments of the Old -World. - -The federal party embodied the British idea of government, and their -notions of liberty differed little, if any, from those of the mother -country. _Liberty_ in England consists in the equal protection of person -and property in an ordinary sense, but, as liberty, in fact, consists in -an equal citizenship or an equal voice in the creation of laws that all -are called on to obey, of course those who have no vote or voice in -these laws are, to that extent, slaves. It was the policy of the -federalists to limit this great natural right of suffrage, and in all -the States where they were in the ascendency they sought to do so, as -indeed was legitimate and consistent with their fundamental idea of -government. Equally consistent and legitimate was their habit of -expecting pecuniary benefits from government, for this, as has been -said, was the practice in England, and the idea or theory that sprung -from it was deeply engraved on the northern mind. While the federalists, -therefore, sought to consolidate power in the hands of the federal -government and to weaken the States, all the selfish and mercenary -interests of the day were naturally attracted to a party whose public -policy thus favored and invited their coöperation. - -The conflict of labor and capital—the frightful antagonism between those -whose labor produces all wealth and those who own the wealth produced by -past generations of laborers—is at the bottom of all the revolutions and -civil commotions of modern times, for it involves the whole subject of -government, as well as all those mighty social evils which so disfigure -and deform European society. In England this conflict has, in one sense, -reached its utmost limit—while in another respect it may be said to be -least active or less palpable than anywhere else. - -The few who own the wealth produced by past generations are the -wealthiest in the world, while the many who produce all the wealth of -the present are undoubtedly the poorest! - -_Those who produce every thing enjoy nothing, while those who produce -nothing enjoy every thing!_ A political economist of great eminence has -made an estimate of the present wealth of England, and declared that, if -equally divided, every man, woman, and child in England would have ten -thousand pounds, or fifty thousand dollars, and yet supposes that there -are ten millions of people who never own a dollar beyond their daily -support! The land is owned by some thirty-five thousand proprietors, -many of whom have large parks containing many thousand acres, filled -with game and left untilled, while millions of men and women of their -own race—their own kind—are without a single foot of that which God -designed for the common sustenance and comfort of all! Education, moral -development, and happiness must go hand in hand with these things, of -course; indeed, it is a truth that should always be recognized when -estimating the well-being of masses of men, that their moral and -physical well-being are necessarily inseparable. - -No one, however ignorant or prejudiced in favor of Britishism, or -“British liberty,” can suppose for a moment that such stupendous results -as these, or that such a social condition as that of England, could ever -be brought about by natural causes. They are all of the same race, with -the same natural capacities as well as wants, and if there be any -difference, or any natural inferiority, it is within the governing -class, whose intermarriage among the landed aristocracy has deteriorated -their blood, and reduced them below the normal standard. - -It is the government, therefore—the contrivance or political machine -which has worked out these tremendous results—that has dug this mighty -chasm between beings whom the Almighty has created alike, and therefore -forbidden any governmental distinction. - -The notion that government should benefit their condition, -therefore—should make them richer and happier—originates in the fact -itself in England, and those who, like the federalists, formed all their -ideas of government after the British model, sought naturally enough to -wield it for these supposed beneficent purposes. There was the same -social conflict, in a degree, at the North as in England. It was the -interest of the capitalist or employer to get all the labor possible -with as little expense as might be, while the laborer would naturally -seek to get as high wages as possible, and in return give as little -labor as possible. - -The capitalists, the men of wealth, the professional classes, merchants, -indeed all classes of Northern society, except the agricultural class, -were attracted to the federal party, and, in addition, speculators and -projectors of every kind were naturally drawn in the same direction. -These classes, embracing all the wealth, and cultivation, and social -influence of the day, rallied in support of the federal party, which, -with the government in its hands, with the prestige of power, and nearly -all of the intellectual men of the time on its side, was irresistible, -so far as the North was concerned. The producing classes, the farmers -and laborers—those only that were naturally opposed to its policy, or -whose real interests were in conflict with its policy—were then -comparatively helpless. The right of suffrage was exceedingly limited, -and though the agricultural class largely outnumbered the others, they -were ignorant, without guides, and indeed quite helpless in the grasp of -the federal leaders. The federal party, as has been stated, had, by so -construing the constitution, usurped power that rendered the government -substantially such as they originally desired to establish, and the -masses, without intelligent leaders, were powerless to resist. And any -one intelligently contemplating the condition of things in the Northern -States during the administration of the elder Adams, must be -irresistibly forced to the conclusion that the masses—the laboring and -producing classes—were wholly unable to relieve themselves from the -oppressions of this party, short of a physical revolution and an appeal -to arms. They were largely in the majority, but the right of suffrage -being mainly confined to property-holders, laborers, mechanics, -artisans, etc., were, as in England, disfranchised; while the -agricultural classes, though greatly advanced, no doubt, beyond the same -classes in the Old World, were yet extremely illiterate and ignorant, -and therefore powerless. The policy of the federalists was absolutely -the same as in England—that is, the government was a machine or -instrument through which the few who produce nothing were to enjoy every -thing, and the many, who produce every thing, were to enjoy nothing. In -a new country, with cheap lands and virgin soils, it might be many -centuries before the awful results now manifested in England could be -worked out, but the process was the same—the same causes were in -operation, and the same results would surely follow—differing only in -degree. - -Nor, had the Union been confined to the Northern States, was there any -reasonable prospect before the masses of overthrowing the oppression -foisted on them, by a resort to revolution and physical force. They were -the immense majority, it is true, but without leaders, without education -or intelligence, or prestige of any kind, their doom was sealed, their -subjection certain, their slavery inevitable. It would have been the old -story over again—the revolt of the people against their oppressors in -1776 to be again subjected to other oppressions in 1796—a change from -one master to another; though, doubtless, as all the efforts of the race -have been in the direction of progress, a certain advance towards a -better condition. But, fortunately for mankind and the cause of free -institutions, a widely different state of things existed in Virginia and -other States in the South. - -As fully considered in another place, the negro element was here -stationary, and in numbers so considerable that rules and regulations -were necessary in regard to it. It had to be provided for; its -capacities, its wants, its necessities, in short, harmonized with the -wants and well-being of the dominant race. The colonial legislatures, as -the State legislatures of the present day, were constantly called on to -enact laws and establish regulations for this subordinate social -element, as well as for themselves, and therefore habits of thought grew -up that gave them widely different notions of government from those of -the people in the North. - -There was no social conflict; all had the same interests, and if one man -inherited wealth, and another had nothing but his labor to depend on, -they never came in conflict, for the former never sought the aid of the -government to benefit himself at the expense of his less fortunate -neighbor. In the North, if a citizen inherited ten thousand dollars, he -invested it in some special corporation—a bank, a manufacturing company, -or something else—that had its origin in special legislation, and -perhaps doubly increased his income, which, of course, was drawn from -the laborer, the producer, the class that creates all wealth. - -In Virginia, on the contrary, if a citizen inherited ten thousand -dollars, he invested it in lands, in the industrial capacities of -negroes, in short, in labor; and though he may never have labored an -hour with his own hands himself, he became of necessity a producer, with -the same common, universal, and indivisible interests of all other -producers and laborers, and therefore never sought the aid of -government. Indeed, the government could not nor can not at this time -legislate for the benefit—special benefit—of the planter of the South, -or the farmer or producer at the North; and from the day it was created -to this moment, there has never been an act of Congress or of the -federal government that specifically benefited the South. Congress -_might_, it is true, “protect” cotton or wheat, or other of the great -staples which the producers of both sections furnish, but it would be a -“protection” quite as useless to the parties interested as it would be -harmless in its results to other classes and interests among us. - -The clear mind of Jefferson grasped these bonds of industrial interest -between the southern planter and northern farmer—the slaveholder of the -South and the laborer of the North—at a very early period, and declared -them “natural allies” in the great conflict then pending. The planter or -“slaveholder” of the South asked nothing from government but its -protection. He had grown up under a condition of things where there was -no social conflict of any kind. There were no opposing interests—no -class distinctions—nothing to appeal to his selfishness or to blind his -judgment. Society was _naturally_ divided, not into the rich and poor as -elsewhere, but into whites and negroes, and, as the latter was owned by -the former there was no contradiction, no motive or possible inducement -to employ the government as an instrument for the special benefit of any -body. The old European notion of government, therefore, that clung and -still clings to the northern mind, that government should regulate the -religion, the commerce, the industry, etc., of the country, was -exploded, and the modern and true American idea that it should simply -protect all alike and give favor to none became the general idea of the -populations of the South; and, indeed, of the great agricultural -populations of the Central States so far as it then could find -expression. And, when this was the general notion of Virginia and other -States at the South as regards their own legitimate government, of -course they would not permit the federal and factitious government -resting on delegated and strictly defined limitations of power, to be -perverted in its spirit and transformed by its practice into a machine, -as in England, to benefit others at their expense. The Southern States, -therefore, especially Virginia and Kentucky, met in their legislatures, -consulted with other States, and, in the celebrated Kentucky and -Virginia resolutions of 1798, made a declaration of principles, and -pledged themselves to a policy that will always serve as the true -landmarks of our State and federative systems so long as the republic, -or, indeed, American freedom itself lasts to bless the world and -illuminate mankind. - -These resolutions offered a common platform for the agricultural -States—for the producing classes of all sections—for the masses, the -millions, in short, for all men who believed in the American idea of -government and demanded equal rights for all and favors for none. - -Thus the Middle States, the great agricultural populations of the North, -who, unaided and alone were powerless in the grasp of the federal party, -led as that party was by the intellect, and sustained by the wealth and -social prestige of the North, found themselves naturally allied with the -agricultural populations of the South who were led by men quite the -equals in general attainments, and vastly the superiors in political -knowledge, of the great northern leaders. These men—Jefferson, Madison, -George Clinton, and their associates—had already conquered in the great -intellectual contest that had preceded the creation of the government, -and though in the great battle now pending, the centralists occupied -vantage ground, for their banks, state debts, and consolidated federal -powers, attracted to their standards all the selfish interests and -mercenary influences in the country, the former again carried the day, -and in the great civil revolution of 1800 restored the government, as -Mr. Jefferson expressed it, to “the republican tack.” This restoration -of the federal government to its original purposes was surely second -only to the revolution of 1776 in importance, and without it it is -obvious that the fruits of the former must measurably have been lost. As -has been seen, the northern masses were at that time wholly unable to -contend with the opposing minority which embraced within its ranks the -wealth, talent, education, and social influence of the day. And though -largely in the majority as regards numbers, it was powerless even as -regards physical force, for it was without leaders to direct its -energies or to cope successfully with that brilliant array of able and -accomplished civilians and soldiers that gathered about the -administration and directed the councils of the federal party. If the -rule of the federalists in the course of time became personally -oppressive—if that personal “freedom” which in England permits the -_subject_ to enjoy locomotion as he pleases and protects his person from -violence were stricken down, then it may be supposed that the northern -masses would have resisted, and, perhaps, in the progress of the future -have overthrown such government. - -But the government actually established by the federalists—by the false -construction of the Constitution, and the usurpations in practice which -would have kept the producing classes—the toiling millions—in the same -or similar subjection to a ruling oligarchy, as is now witnessed in -England, and which, in the course of time, would render them equally -abject, poverty-stricken, ignorant, and miserable, would seem to be, in -view of all the circumstances then existing, beyond their power to -change or reform by a civil revolution like that which did occur in -1800, or to overthrow by the strong hand of physical force. The great -civil revolution, therefore, when able and accomplished statesmen of the -South, the equals in talent, and vastly superior to any class in -Christendom in political knowledge, led the northern producing classes -through the great conflict then pending, and overthrowing the -centralists restored the government to its original purity and -simplicity, must be deemed, as has been said, only second in importance -to the great event of 1776. - -And the social condition in the South, the so-called slavery, which -invariably renders the southern planter the natural ally of the northern -farmer, must be considered, as it obviously is in fact, the sole, or at -all events the leading cause for the successful working of democratic -institutions, as it was originally the sole and unquestionable cause -that originated the great American idea of government embodied in the -Declaration of Independence. Nor are the consequences of that condition -of so-called slavery—the existence of a subordinate social element at -the South which has thus, with more or less directness, worked out the -equality, freedom, and happiness of the laboring classes of the -North—limited to our own land or to our own people. As has been -observed, the conflict of capital and labor is the great question of the -day—the question that is at the bottom of all the European revolutions -of modern times, and its solution must, of necessity, involve the -destruction of every government now in existence except our own. -_Capital_ in the old world has the education and intelligence as well as -the government on its side against the people, and the simple fact that, -in half of the American States, capital and labor are united, -inseparable, and indissoluble, is of transcendent importance to the -future liberation of the laboring millions of Europe. - -Here—for the first time in the experience of the race—wealth, -cultivation, and intellectual power are arrayed on the side of -production and in defence of the rights of labor, not by a warfare on -northern capital, as it is sometimes charged, but by demanding that -government shall not legislate for the latter at the expense of the -former. Nor is the subordinate element—the inferior race in our midst, -which, in the providence of God has thus been made the mediate or -immediate cause of such vast and boundless benefit to the freedom, -progress, and well-being of the superior race—without participation in -these benefits. God has designed all His creatures for happiness, and -this happiness is always secured when they are in their true position, -and in natural relations to each other; and when the condition of the -negro is compared with his African state—the existing population with -their African progenitors—then it is seen that the progress and -happiness of the inferior has matched _pari passu_ with those of the -superior race. - - - - - CHAPTER XXIII. - THE FUTURE OF THE NEGRO. - - -There are something like twelve millions of negroes in America, on the -mainland and the adjacent islands—as large a proportion, perhaps, in -view of their industrial adaptation, as there are of the Caucasian or -dominant race; and, therefore, whatever may be the contingencies or the -wants of the future, there would seem to be no necessity now for any -further importation of these people. Of the twelve millions, there are -between four and five millions in their normal condition at the South. -There are, perhaps, half a million of so-called free negroes, about -equally divided between North and South. There are about four millions -in Brazil, Cuba, and Porto Rico of so-called slaves, but really in a -widely different condition from that common to the South. Finally, there -are between three and four millions of so-called free negroes in the -tropics, in Jamaica, Hayti, and the other islands, with some thousands, -however, scattered about the coast towns, and in the _terra caliente_ of -the mainland. The free negro, in the American Union, as has been stated, -is destined to extinction. It is only a question of time, when this doom -will be accomplished. The census returns, and the universal experience, -recognize this deplorable truth; but beyond them, and independent of any -demonstration whatever, their extinction is a necessity—is as legitimate -and unavoidable as any other _effect_ or effects linked by inevitable -necessity with their predetermining cause or causes. They are not merely -turned loose—abandoned to their fate without masters or protectors to -look after them, but they are assumed to be Caucasians, _black_-white -men, creatures like ourselves, with the same capacities, and the same -wants, and though no one assumes to do so individually, _society_ forces -them to live up to the theory in question, and, as this is impossible, -as no human force or forces can set aside the ordinances of the Eternal, -it destroys them. If, for example, laws were passed to change the color, -the hair, the form of the limbs, or any _physical_ quality of the negro, -and the whole power of the State was brought to bear upon him to compel -him to be like the white man in these respects, it is obvious that -nothing could be accomplished save the destruction of the unhappy -creature. The capacities, the wants, the moral and intellectual nature -of the negro, differ from our own to the precise extent that his -physical nature or bodily structure differs from ours, and, therefore, -Northern society, or rather that monstrous and malignant philanthropy -which in its ignorance and blind impiety deems itself kind and -beneficent, necessarily destroys the object of its solicitude when it -strives to give him the rights of the white man, or to force him to -change his moral and intellectual nature into that of the white man. - -If all the children of the age of ten, in a given community, were turned -from their homes into the street and left without their natural -protectors to care and provide for their wants, they would perish in -time, of course, if we could suppose them to remain at this age or -condition. But if, in addition to this abandonment of these helpless -ones, a theory were set up that they _had_ all the capabilities of the -adult, and should, therefore, enjoy the rights and perform the duties of -men and women, they would, of necessity, perish still more rapidly. If a -dog, or horse, or other domestic animal were turned loose or lost its -owner, it would sooner or later perish, but if some deluded -“philanthropist” should set up the assumption that his bull-dog, for -instance, was entitled to the rights and should enjoy the life of the -hound, and therefore attempt to force it to exhibit the same qualities, -the scent, sight, or swiftness that God has given the latter, he would, -of course, destroy the poor thing with far greater rapidity than if he -had simply turned it loose to shift for itself. Similar results do -attend and must attend that malignant philanthropy and blind impiety -which would impose the rights or force the duties of the white man on -the differently organized and differently endowed negro. In Virginia and -Maryland he is simply turned loose without any guide or protector or -white man’s rights whatever, not even the right of free locomotion -common to British subjects, and, therefore, lives longer, for there is -no especial violence attempted—no direct effort made to force him to -live out the life or to manifest the nature of widely different beings. -But in Canada and Massachusetts, where white manhood is held so cheaply -that the negro is supposed to be entitled to the same rights, and direct -efforts are made to compel him to fulfill the same duties, where the -little Prince of Wales in his recent visit declared that _he_ would not -recognize those distinctions of race that originate in the mind of the -Eternal and are fashioned by the hand of Omnipotence, which no amount or -extent of human force, folly, impiety, or crime can obliterate even to -the millionth part of a primordial atom, and which millions of years -after those paltry distinctions of human invention which transform this -common-place lad into an imaginary superiority over his fellows shall -have disappeared, then he rapidly and miserably perishes. - -The tendency to extinction, therefore, is always accelerated or -diminished in exact proportion as “impartial freedom” is thrust upon -him—as he is permitted “to enjoy equal rights” with the white man, or as -ignorance and folly, in their blind and cruel kindness and exterminating -goodness, strive to force him to manifest the nature and live the life -of a different being. This assertion, doubtless, startles the reader, as -it once certainly would have startled the writer himself. We are all so -accustomed to mental habits directly in conflict with this assertion, -that it is somewhat difficult to lift our minds out of them and to take -true cognizance of the facts, and inductive facts, that daily confront -us. - -The negro _is_ a different being from the white man, and therefore, of -necessity, was designed by the Almighty Creator to live a different -life, and to disregard this—to shut our eyes and blindly beat our brains -against the decree—the eternal purpose of God himself, and force this -negro to live _our life_, necessarily destroys him, for surely human -forces can not dominate or set aside those of Omnipotence. Nor is the -negro the sole sufferer from this blind impiety, this audacious attempt -to disregard the distinctions and to depart from the purposes of the -Almighty Creator. The large “free” negro populations of Maryland and -Virginia are the great drawbacks on their prosperity, and if the hundred -thousand or so of these people were supplanted by the same number of -white laborers, or, indeed, the same number of “slave” negroes, a wide -and beneficent change would rapidly follow. Furthermore, they are -vicious as well as idle and non-productive, and every one of them a -disturbing force—a dangerous element—which, in conjunction with those -hideous wretches maddened with a monstrous theory like those miscreants -at Harper’s Ferry, are always liable to be made instruments of fearful -mischief. The consequences of the fifty thousand “free” negroes in -juxtaposition with the three millions of white people in New York are -barely perceptible, but as scarcely one in fifty of these people are -engaged in productive labor, they are a considerable burden upon the -laboring and producing citizens. True, they do not see it or feel it—and -multitudes of honest and laborious citizens in the rural districts are -profoundly interested in the “cause of freedom,” while thus contributing -a certain portion of each day’s labor for the support of some fifty -thousand non-productive negroes. Again, in the cities and larger towns, -the vices and immoralities of the whites have an extended association -with this free negro element. - -The negro in his normal condition has attractive qualities. He is not -degraded, for none of God’s creatures are naturally degraded, and his -fidelity and affection for his master and his master’s family, sometimes -reach a dignity that would reflect honor on the white man. Nor is there -any prejudice or hatred between the races when they are in true relation -to each other. One may travel for months, perhaps years, in the South, -and never witness a collision or the slightest disturbance between them; -but, on the contrary, they will often see a kindly feeling displayed -even when the negro is not owned by those who exhibit it. The negro is -in a social position and relation that accords with his nature, his -wants, the purposes that God has adapted him to, in short, lives out his -own life, and therefore, all that is good, that is healthy in his moral -nature as in his physical nature, is duly manifested. But at the North, -where he is thrust from his natural sphere and forced to live out the -life of a different being, he exhibits the same moral defects that he -does in his physical nature. He is a social monstrosity—and though his -subordinate nature renders him less likely to commit great crimes than -the superior white man, the tendencies to petty immoralities are almost -universal. Some, indeed, bred up in well-regulated families, and others -who are nearly white, escape the general demoralization of this people, -but the instances are probably few—the moral defects march hand in hand -with the physical, and, as they tend continually to disease and death, -so, too, do they tend to universal immorality. And as it would be -strange, indeed, if Providence visited the sins of the dominant race on -these poor creatures alone, they are extensively associated, as has been -observed, with the vices of the whites. With feeble perceptions of moral -obligations, with strong tendencies to animal indulgences of every kind, -and an utter repugnance to productive labor, they congregate in the -cities; and the social exclusion to which they are exposed, as well as -the absence of moral sentiment among them, renders them, to a wide -extent, the instruments of the vices and corruptions of the whites. - -Thus, it is not alone the negro’s non-productiveness—the burden, the -absolute tax imposed on the laboring classes—but the demoralization of -this abnormal element, of this social monstrosity, that is inflicted on -society as the legitimate and unavoidable punishment for having placed -the negro in an abnormal condition. God created him a negro—a different -and inferior being, and, therefore, designed him for a different and -inferior social position. Society, or the State, has ignored the work of -the Almighty, and declared that he should occupy the same position and -live out the life of the white man; and the result is, the laboring and -producing classes are burdened with his support, and society, to a -certain extent, poisoned by his presence. To the negro it is -death—necessarily death, as it always must be to all creatures, human or -animal, forbidden to live the life God has blessed them with, or to live -in accord with the conditions He has imposed on them. The ultimate doom -of the poor creatures, therefore, is only a question of time. The great -“anti-slavery” imposture of our times, which has rested on popular -ignorance of a few fundamental truths in ethnology and political -economy, has at last culminated, and few, if any more of these people -will ever be turned loose, or manumitted as it has been called. Whether -they will be restored to society and to usefulness at the North may be -doubted, but necessity as well as humanity will doubtless prompt such a -policy at the South; but, in any event, it is absolutely certain that, -as a class, they will become extinct, and a hundred years hence it is -reasonable to suppose that no such social monstrosity as a “free negro” -will be found in America. - -But another and far more embarrassing question is presented by free -negroism outside of the American Union, and that now confronts us in -Cuba, Jamaica, Hayti, Mexico, and on the whole line of our Southern -border. This is the danger, the sole danger of the so-called slavery -question, and it involves possibilities that are fearful to think of, -though scarcely dangerous at all if our own people were truly -enlightened on the general subject. - -In a previous chapter it has been shown how climatic and industrial laws -govern our mixed populations, and, without the slightest interference of -government, the negro element goes just where its own welfare as well as -that of the white citizenship and the general interests of civilization -demand its presence. This law of industrial adaptation has carried it -from northern ports into the Central States, from the latter to the -Border States, and is now, with even increased activity, carrying it -from Virginia, etc., into the Gulf States, and thus permitted to go on, -with all obstacles removed from the path of its progress, a time will -come when the negro population of the New World will be within the -centre of existence where it was created, and where the Almighty Creator -has provided for its well-being. A sectional party in the North, taking -advantage of popular ignorance, and actually enacting a law prohibiting -it to exist anywhere where white labor is best adapted, could not by -that sole act do any practical injury to the social order of the South. -Such an act would indeed be a violation of the spirit of the federal -compact, and, as an adjunct of the hostile policy of the foreign enemies -of republican institutions, its moral bearings would be full of -mischief; but, disconnected or disunited with the British free negro -policy, it would be harmless, for, as Mr. Webster once declared, it -would only be a “reënactment of the will of God.” But, as already -observed, the danger of this whole question lies beyond the boundaries -of the American Union, and if it be true that we have a considerable -number in our midst disaffected to democratic institutions—then every -man opposed to the existing condition, or so-called slavery, is, however -ignorant of it, to a certain extent an instrument of the enemies of -these institutions; and the policy of any such party, as well as the -action of any among us, whether in concert with, or independently of any -such party, for the same common object or end, becomes treason, and -treason the most wicked and revolting that the mind can conceive of, for -it involves the natural supremacy of the white man over the negro, as -well as the permanence, peace, and prosperity of our republican system. -The Spanish, still less the Portuguese conquerors of America, have never -exhibited that healthy natural instinct which preserves the integrity of -races, so universally as the Anglo-Americans have done. They have -intermixed and amalgamated with the Indians or Aboriginals with little -hesitation; and though they have always manifested a certain repugnance -to an equality with the still more subordinate negro, they have largely -intermixed, and therefore, extensively deteriorated and ruined -themselves. - -In Brazil there are nearly four millions of negroes that are called -slaves, but held more by the bonds of pecuniary interest than they are -by nature, as with us. There is a large mulatto and mongrel population, -often highly educated, possessing vast wealth, with, of course, all the -advantage? that these things give when society does not rest on natural -distinctions. A mulatto or mongrel in Virginia or Mississippi may be -left to take cure of himself, or be a so-called freeman, but he can -never be a citizen—can never in any thing whatever be legally endowed -with the social attributes, any more than he can with the natural -attributes, of the white man. But in Brazil, and, indeed, in Cuba, the -mulatto, mongrel, or negro may by law become a citizen, may own slaves, -may, in short, be artificially invested with all the “rights” by the -government that nature—that God himself has withheld or forbidden. The -white man in Cuba is a slave to a foreign dominion, and this same -foreign power, while it withholds from him his natural rights, forces -the negro by the same arbitrary power into legal equality with him. The -arbitrary force is less in Brazil, but the low grade of manhood in the -white element, its extensive affiliation and consequent deterioration -with the subject race, has rendered them incapable of either -comprehending liberty or of enjoying free institutions. The negro that -was a slave once becomes a citizen, with all the legal rights of the -white man, and, if he inherits wealth, educates his children, etc., then -these artificial and accidental things, instead of the distinctions of -nature, become the line of demarcation in society. If a planter has a -family of children by his negro slaves, and educates them and leaves -them his wealth, then they become influential citizens, makers of the -government, etc., and leaders of fashion, perhaps, in Rio Janeiro and -other cities. The white man is so degraded, the instinct of race so -perverted, the sense of superiority so obtuse—in short, the nature of -the Caucasian so completely corrupted by extensive affiliations with the -subject race, that natural distinctions are no longer a line of -demarcation, and wealth, accident, etc., as in Europe, and as the -Federalists once desired, are the basis of the political and social -order. It is somewhat different in Cuba, for here the American instinct -of race and the high appreciation of manhood common to all societies -based on the order of nature have a certain influence. But even in Cuba, -in our own neighborhood, within a few hours’ sail of our coast, society -rests upon an artificial basis, and what is called slavery rather -involves pecuniary considerations than a question of races. - -The social condition, therefore, or so-called slavery may be overthrown -any day in Brazil or Cuba, for, resting on a basis of property instead -of the distinctions of nature common with us, there is no permanent -security for the social safety, and in view of the policy of England on -this subject and its influence in Brazil, we should not be surprised at -any moment to hear that a revolution had broken out, and that slavery -was overthrown in every portion of the Brazilian empire. This result -which may happen at any moment, and which circumstances alone may -protract for an indefinite period, would seem to be ultimately -inevitable—for the white element is every day becoming more deteriorated -and feeble; and, without the mental and moral power, without the healthy -instinct of the race to buoy it up amid such corrupt and corrupting -tendencies, without that high sense of manhood which makes the American -“slaveholder” the perfect type and complete embodiment of the strength -and power of the great master race of mankind, without, in short, the -natural superiority of the white man to restrain this negro and mongrel -population, it is certain sooner or later to escape from all legal -restraint, and any hour the whole social fabric may collapse into utter -and hopeless ruin. It will be well for Americans who desire to preserve -American institutions and American civilization to heed this and ponder -well on the uncertain and rotten foundations of social order in Brazil -and Cuba, and which, already fatally undermined, may at any moment, as -has been said, collapse into a huge mass of free negroism, and thus -become a portion of that diseased, monstrous, and nameless condition -which ignorance, and folly, and imposture, and hatred to American -democracy have combined to pervert language as well as stultify reason -and call freedom. - -Elsewhere it has been shown that the negro isolated in Africa is in a -natural condition, for he multiplies himself, but that he is in his -normal, healthy, educated or civilized condition at the South, for he -then multiplies with vastly greater rapidity than in a state of -isolation, and consequently, _must_ be more in harmony with those fixed -and eternal decrees that God has ordained for the government of all His -creatures. It has also been shown that the negro abandoned and left to -himself in Virginia, etc., dies out, but, of course, less rapidly than -at the North where the notion prevails that he is the same being as -themselves, and therefore, in their efforts to make him manifest the -same qualities, or, in other words, to force on him the same “rights,” -he rapidly tends to extinction. But there is still another phase of free -negroism vastly more extended and more dangerous to republican -institutions and the future civilization of America. - -The negro is a creature of the tropics, and his labor is essential to -the cultivation of tropical and tropicoid products, which, in turn, are -essential to the happiness and well-being of all mankind. But, as has -been shown, his _mental_ organism renders him incapable—as absolutely -and inevitably as the _physical_ organism of the white man renders _him_ -incapable of tropical production. In the brief space allowed in this -work to the consideration of this vital and most momentous truth, the -author could only present a few leading facts in its support, but these -_facts_ are so overwhelming that no rational or honest mind in -Christendom will venture to dispute the truth in question. Furthermore -it may be stated without chance or possibility of historical -contradiction, that in the entire experience of mankind no single -instance has ever been known when the isolated negro or the labor of the -white man has cultivated the soil or grown the products of the tropics. -The mind of the white man and the body of the negro—the intellect of the -most elevated and the industrial capacities of the most subordinate of -all the known human races, therefore, constitute the elements and motive -forces of tropical civilization. Every mind capable of reasoning at all -will know that civilization is impossible without production, and -production in the great tropical centre of our continent being forever -absolutely and necessarily impossible without negro labor guided, -controlled, and managed by the higher intelligence of the white man—it -is therefore absolutely certain that the social relation which English -writers have taught the world to regard as a condition of slavery, is -simply that social adaptation of the industrial forces of the -subordinate race, essential, not alone to their own welfare but to the -welfare of all mankind, and without which there can no more exist what -we call civilization in a large portion of America than there can be -life without food or light without the sun. This is obvious, and indeed -unavoidable to those who are in actual juxtaposition with negroes. But -in Europe where there are white men only, and where negroes, Indians, -Malays, etc., are in the popular imagination beings like themselves -except in the complexion, and only need to be civilized, as they -suppose, to be like others, it was an easy matter to excite a public -feeling hostile to the prosperity of the people of the tropics. The -theory, or rather dogma of a single race, that all mankind was a unit, -and negroes, Indians, etc., had a common origin and common nature, and -therefore common rights, had been set up by English writers during the -conflict with the American colonies; and Dr. Johnson, with his usual -coarseness of expression, had declared that “the Virginia slaveholders -were the loudest yelpers for liberty”—thus, in utter unconsciousness, -paying them a compliment when he believed he was inflicting a sarcasm of -peculiar virulence. - -The doctrine of the Declaration of Independence had reacted in Europe, -and the French Revolution, which followed so closely on the American, -threatened to overthrow the whole social fabric in the Old World and to -reconstruct its governments on the basis of the great American idea -promulgated by Jefferson. To counteract these tendencies, the English -statesmen of the day sought to distract the attention of the people from -their own wrongs to the fancied wrongs of the negro—and Wilberforce, Dr. -Johnson, and other tory leaders and writers, originated that world-wide -delusion and imposture which, in the name of freedom, has probably done -more damage to freedom than all other influences combined, within the -last seventy years. The assumption of a single race—that the negro was a -_black_-white man, and therefore entitled to all the rights of white -men, naturally attracted the attention and aroused the sympathies of the -English masses, and when the supposed wrongs of the negro in America -were contrasted with their own, the latter, doubtless, seemed utterly -insignificant in comparison. - -The English government, therefore, entered on an “anti-slavery” policy, -which, beginning with the abrogation of the “slave trade” has continued -ever since, and though it has impoverished, and, in fact, destroyed some -of the finest provinces of the British empire, it is as avowed, defined, -and energetic at this moment, perhaps even more so than at any other -period since it was commenced. Mr. Calhoun and others have supposed that -the so-called emancipation of negroes in the British West India Islands -originated in a spirit of commercial rivalry, and in order to monopolize -tropical production in their East Indian possessions that they were -willing to sacrifice utterly their West Indian colonies. There can be no -doubt that British statesmen universally believed that the example they -were about to give us in this respect would be followed by universal -“emancipation” in the United States, as, indeed, it has been followed by -all the European governments owning American possessions. But while this -was expected by every body in England, and thus far may be said to have -been the prime motive of their action, it is not reasonable to assume -that British statesmen were prompted by a spirit of commercial rivalry -or believed for a moment that they were concocting a grand scheme for -securing a monopoly of tropical products. The policy begun by Pitt forty -years previous, naturally and necessarily culminated in the -“emancipation” of 1832, though the desire to neutralize the popular -excitement then prevailing in respect to parliamentary reform, doubtless -hastened the action of the government. English statesmen may be unable, -and probably are unable to explain the motives for their “anti-slavery” -policy, but they never mistake or fail to recognize its vital importance -to the preservation of their system. Democracy and aristocracy are -necessarily antagonistic in all their tendencies, and the progress, -strength, and extension of the former necessarily involve the downfall -and destruction of the latter. And, as it is the South—the -“slaveholders,” the States, and the people whose social life rests upon -natural distinctions that have always struck the deadliest blows at the -British system, and, as declared by the old tory, Dr. Johnson, eighty -years ago, have been the warmest supporters of liberty, British -statesmen, in their turn, desired to break down a condition thus -dangerous and thus in conflict with their own. - -Indeed, they can not avoid making war upon the social order of the -South. It is a necessity that exists in the nature of things, and -springs spontaneously from the circumstances that constitute the -opposing conditions, and therefore, from 1776 to 1860 this warfare, -openly or secretly, on the battle-field, or the still more dangerous -arena of public opinion, has been uninterrupted. Their system is based -on artificial distinctions—on things of human invention; ours on natural -distinctions—those fixed forever by the hand of the Almighty; and so -long as England is an American power her policy must be in conflict with -our own. If it could ever be successful—if the twelve millions of -negroes on this continent could ever be forced from their normal -condition of subordination into a legal equality with the whites—then it -is obvious democratic institutions would be rendered impracticable. A -simple statement of the facts involved would seem to be sufficient to -convince every American mind not corrupted by British opinions, that the -British “anti-slavery” policy is part and parcel of the British system, -and therefore must go on as it has gone on until it either overthrows -our republican institutions, or England, and indeed all other European -governments and European influences are driven from the New World. The -_causes_ of West Indian “emancipation,” therefore, lie deeper and are -far wider in their scope, and immeasurably more deadly in their -consequences than any temporary schemes of commercial rivalry, as -suggested by Mr. Calhoun, to monopolize tropical products. - -They strike at the national life—at the heart of republicanism, at the -fundamental principle that underlies our system, at the everlasting -truth that all who belong to the race are created free and equal; and -should it ever be successful, should our people ever become so corrupted -in opinion, and so debauched in their instincts as to assent to the -British “anti-slavery” policy and “abolish slavery”—distort and -transform themselves into equality with negroes, then it could not be -long before the forms as well as the spirit of republicanism would -disappear from the New World, and whatever might happen in the course of -centuries, all that Washington and Jefferson and the glorious spirits of -1776 labored for would be lost to mankind. - -While British and monarchical writers, therefore, have labored to -corrupt the nation at the heart—to delude the reason and debauch the -instincts of our people—to teach them that the negro was a man like -themselves, and that the instincts which God gave them for their -guidance in these respects were unworthy prejudices—that to retain this -inferior and different being in a subordinate social position -corresponding with his wants and our own welfare was wrong—an evil, a -sin—in short, “enslaving him”—while European writers and their dupes -among us were thus at work corrupting the intellect of a great people, -the British government have steadily labored to reduce their teachings -to practice and to “abolish slavery” in all their American possessions. -It has been estimated that something like five hundred millions of money -have been expended within the last seventy years to carry out the -British “anti-slavery” policy, to abolish the natural supremacy of the -white man over the negro, to obliterate the distinctions fixed by the -Almighty Creator, and equalize those _He_ has created unequal. This vast -expenditure is wrung, of course, from the toil, and sweat, and misery of -the English laboring classes, and to pay the annual interest on it every -laborer in England is compelled to give a certain portion of every day’s -toil, which is thus taken from the mouths of his children to carry on a -policy at war with liberty in America, but which through the monstrous -delusions of the day is represented to be the noblest philanthropy! An -aristocracy, a class, a mere fraction of the people, have laid this -enormous burden on their brethren, their own race—those whom God created -their equals—in order to obliterate the distinctions by which the -Almighty has separated white men and negroes; or, in other words, to -preserve _their_ distinctions—those which they have invented, which -separate themselves from their brethren, the British aristocracy have -mortgaged the bodies and souls of unborn generations of their kind in an -impious and fruitless effort to destroy the distinctions that separate -races, and equalize white men and negroes in America. The interest for a -single year on this enormous sum, this mighty burden laid on the working -classes of England, expended on popular education, would doubtless react -in a wide-spread revolution and the utter annihilation of those who, -under the pretence of philanthropy, or of liberating negroes in America, -have imposed these stupendous burdens on the people. - -A few years since, an awful dispensation of Providence in a neighboring -island swept away in a brief space of time something like three millions -of people—but, if the annual interest paid on the debt contracted under -pretence of benefiting negroes in America had been applied to the relief -of the Irish, probably all or nearly all of these unfortunate white -people might have been saved. Indeed, it is reasonable to suppose that, -if the money taken from Irish laborers within the last seventy years and -expended for the assumed benefit of the negro had been applied to their -relief during the famine in Ireland, few if any would have perished, and -that awful calamity never would have disfigured the annals of mankind. - -It is the practice of some ignorant and superficial people among us to -glorify this stupendous misery inflicted on the ignorant and helpless of -their own race under the pretence of benefiting the negro. If it had -done so—if, instead of an almost equal mischief to the negro, it had -done him a boundless good—the crime against their own helpless and -miserable people—the poor, ignorant, overworked, and under-fed laboring -millions of their own race—would still scarcely find its parallel in the -history of human wrongs. But it inflicted a still greater crime on the -white people of the islands for it has doomed them to extinction—not -absorption by the negro blood, as already explained, but entire -extinction—that result being simply a question of time. Such, briefly -considered, are the causes and the results, so far as the dominant race -are concerned, of the British “anti-slavery” policy, which, beginning in -the latter part of the last century, has been steadily and vigorously -persisted in, and is, probably, in the face of all its failures in -respect to its avowed objects, more energetic and active at this moment -than ever before. All the islands are now, whether owned by England or -other European powers, substantially turned over to the negro. The -governments are simply means for working out this ultimate result. -England, for example, sends out to Jamaica a governor, secretary, and a -few other officials, perhaps to carry on the government of that island. -The governor probably selects his council from the white element, for -the reason that the intelligence of the negro is incompetent to the -functions attached, and in respect to the more important official -positions generally, they are, from the same cause, filled by white men, -or by those of predominating white blood. But the policy of the -government is to place power in the hands of the blacks, and therefore -all the subordinate official positions are filled by these people, as, -indeed, all the higher and more important places would be if there was -sufficient intelligence to perform the functions properly. - -A foreign power—an aristocracy of the Old World—employs a machinery, a -contrivance, or thing called a government, to exterminate the white -population in these islands, and to turn them over to the rule of the -negro. Under the English system, political or official position, unlike -ours, carries with it social importance, and a negro who is a member of -the legislature or a magistrate in Jamaica is elevated, in a social -sense, above the white who holds no official position, no matter what -his claims may be in other respects. With the same legal and political -rights, the same schools, and with largely predominating numbers, and -most of the official positions in their hands, which, under the British -system always gives social importance, the whole operation of the -government is employed to elevate the negro in the social scale, and to -depress the white man. Of course, intermarriage or affiliation—that -hideous admixture of the blood of different races which God has -eternally forbidden, and so fearfully punishes with extinction—is a -direct and necessary consequence of this governmental policy. - -A short time since the Queen of England knighted a negro, and as this -factitious elevation placed him in a social position, quite above the -untitled white man of Jamaica, the white woman of fashion would, -doubtless, smother the instincts God gave for her guidance, and -desecrate her womanhood by an alliance with this creature whom God made -inferior, but whom a woman, four thousand miles distant, was pleased to -make her equal. The government, therefore—all the governments of the -British Islands, and, indeed of all other European powers, are simply -instruments that are employed to elevate the negro and to depress the -white man to a common level, to equalize races, to obliterate -distinctions fixed forever by the hand of the Almighty, and make the -negro the equal of the white man. It is no negative or _laissez faire_ -policy—no neutral or indifferent desire to apply a theory and leave it -to work itself out—no mere abstract declaration that all are equal, and -therefore should be left free to ascend or descend in the social scale -according to their merits; but, on the contrary, the government is an -active and all-potent machinery, in constant operation to _force_ the -negro up, and the white man down, to a common level. And it is probable -that people in England look upon this policy as just and proper. The -negroes largely predominate in number—why should they not have most of -the offices? They have been wronged and oppressed, and are without -education, and therefore the higher places must be filled by white men; -but why should not they enjoy all the places they are fit for? Such, -doubtless, is the notion of those in Europe, who, utterly ignorant of -the negro, suppose him a man like themselves, except in his color. But -human ignorance and impiety can not change His eternal decrees or alter -the works of the Almighty. A middle-aged, respectable woman in England -may “Knight” a negro, and declare that _she_ thus makes him superior to -the common throng of white men, but the black skin, and woolly hair, and -flat nose, and gross organism, and semi-animal instinct, fixed by the -hand of the Eternal, remains just the same, unaltered and unalterable -forever. All that is possible with the middle-aged woman in question, -and those who surround her, is to corrupt, to debauch, to destroy, to -exterminate, to murder their own blood, to doom the white people of -those islands to a fate more horrible than the universal slaughter that -swept away the whites of San Domingo. The process of extinction now -rapidly destroying the white population of these islands has been -already considered, but it may be stated again in this place, for it -involves such tremendous consequences that it should be shouted in the -ears of the world with the voice of an earthquake. The legal and -political equality of the negro necessarily carries after it social -equality wherever they predominate in numbers, and when there are no -social distinctions of race or blood recognized, when that instinct -which God has given us to protect the integrity of the organism, is -debauched and trampled under foot—when, in short, the “prejudice against -color” is lost, then such depraved creatures do not hesitate to form -those hideous alliances that generate mulatto offspring. And when the -whole force of government is brought to bear against the “prejudice” -that revolts at social equality—the hideous affiliation, the monstrous -admixture of blood, the vile obscenity that they may term marriage, -follows with equal certainty. But the result of this admixture—the -wretched progeny—the diseased and sterile offspring—has a determinate -limit, and it is solely a question of time when it becomes wholly -extinct. Any one reflecting a moment on this subject—that is, any -American whose instincts are healthy and true—would surely prefer that -his offspring should perish from the earth rather than to mix their -blood with that of the negro; and as the white blood in Jamaica, etc., -is rapidly mixing with the negro, and without foreign addition to the -white element it must soon be universally tainted with the base alloy; -and as all mongrels must of necessity ultimately perish, it is certain -that the fate of the white people of these islands is vastly more -deplorable than was that of those suddenly swept from existence in the -Island of Hayti. - -The policy of England in this respect is universally adopted in the -other islands. The first step was a war upon the “slave trade”—then -“emancipation,” then the active employment of the government to enforce -the theory of a single race by forcing the negro up and the white man -down to an abhorrent, but, of course, impossible level; for those they -have transformed into a hideous kind of equality must finally perish, -and in the whole tropical centre of the continent, ultimately become -extinct. Meanwhile labor, production, and civilization are tending to -the same common extinction with the white blood. In Jamaica, Barbadoes, -and some other islands where there is yet a considerable white -population, the negro, despite the influence of the government, is kept -in a certain restraint. He labors little, it is true, but with little -patches of land he grows bananas and other products that in that genial -clime enable him to live in a certain comfort (to him), and thus—while -the same being would rapidly perish in Massachusetts—to multiply -himself. The horrible traffic in Mongols or coolies, since the negro was -released from labor in the islands, has enabled the owners of some of -the former flourishing plantations to continue their cultivation, and to -furnish in some places almost their former products, and thus to deceive -the world and to delude those who desire to be deluded in respect to the -non-productiveness of the free negro. - -But, as has been shown, the negro neither does nor can labor, in our -sense of the word. His dominating sensualism forbids such a thing, while -his limited intellect, like that of the child, renders him unable to -labor for a remote result, or deny himself immediate indulgence, in -order to acquire an ultimate good. In his natural state, and isolated -from the white man, he calls into exercise his powerful senses for his -immediate wants, and with no winter or barren seasons to contend -against, and favored with a soil with its many and nutritious fruits -growing spontaneously all about him, he has little more to do than to -pluck and eat. In this way he lives, multiplies himself, and enjoys an -animal existence, which to us seems miserable enough certainly, and, in -comparison with his condition at the South, is indeed miserable enough; -but to this he is rapidly tending in the West Indian Islands, and the -whole power of the British and other European governments are rapidly -forcing him into this condition. - -In Hayti he is now nearing this final condition—this inherent and -original Africanism to which he is tending in the whole of tropical -America. Seventy years ago the mulattoes rebelled against the whites; -they excited and impelled the negroes to join them; the whites—only -twenty-five thousand—were immolated or driven from the island. Then came -the conflict among themselves; the mulattoes and mongrels in turn were -massacred, or sought shelter in San Domingo, the Spanish part of the -island, and the negroes, masters of the field, with their natural -tendencies unchecked, without guides or masters, have finally culminated -in _Solouque_—a typical negro—a serpent worshipper and _Obi-man_, as -chief or emperor. - -When the French expedition, under the command of General Le Clerc, -failed to recover the island in 1803, and the Haytians, though their -independence was not recognized by the French republic, were able, -through the aid of the British, to assume the position of an independent -power, they commenced a national existence peculiarly favored in many -respects. The mulattoes—generally the children of French masters—were -many of them highly educated, having been sent to Paris for this purpose -in childhood. They had the sympathy of the French people, and indeed of -the whole world on their side, for the worst tyrants and oppressors of -Europe, while laboring with all their might to crush out the liberty of -white men, were then as now deeply interested in the freedom of the -black. Moreover, they had the physical as well as the moral support of -England, and without a single enemy in the world to embarrass their -progress. But though without foreign enemies or wars of any kind to -check their advance, with the finest climate and most fertile soil in -the world, they have rapidly collapsed into their natural Africanism. - -Internal commotions, as now in Mexico, began at once among the mongrels, -and bloodshed and misery of every kind prevailed until this element was -necessarily destroyed, and the stolid, idle, and useless savagism of -Africa became the essential characteristic of these people. Two causes -alone have held in check the tendencies to Africanism—the white blood -and the surrounding civilization. The mongrel element, though constantly -diminishing in numbers, naturally governed, until it became so feeble -that _Solouque_, a typical negro and an embodiment of Africanism, of -fetichism, and a worshiper of Obi, seized the supreme power and -inaugurated savagism. Accident of some kind or other has recently pushed -this worthy aside and placed one _Jeffrard_, a _griffe_, or “colored -man,” or mulatto, in power, who calls himself president, but he will -doubtless soon give place to some negro chief. Nevertheless, there is a -considerable infusion of white blood still in Hayti, and therefore, the -true negro condition—the natural condition when isolated, the condition -it has always been in and that it always must remain in when isolated -from the Caucasian man—is not yet entirely restored. Again, the -surrounding civilization—the contact with Europeans and Americans that -commerce or trade in fruits growing almost spontaneously together, with -the few adventurous spirits always attracted to such a fertile soil as -Hayti would, perhaps, always give to its people a somewhat different -external character from the African type. - -But if we can be permitted to suppose the absence of these things—the -utter extinction of the Caucasian innervation and absolute isolation of -the negro as in Africa—then, in the tropics, the same climate with -similar soils, in short, similar circumstances to those surrounding him -in Africa, of course, the negro type, the negro nature, the negro being, -would be the same as it always has been and is now in Africa. On the -coast, where he is brought in contact with the white man, where there -are a good many with white blood in their veins, who therefore retain to -some extent the habitudes of the superior race, the traditions and -historic recollections of their former masters are preserved. But in the -interior, where the negro is permitted to live out his African -tendencies, he has lost all knowledge of the events of seventy years -ago. History, religion, even the French language has disappeared, and in -their place there is Obiism and African dialects, while probably not one -in a thousand has any perception, knowledge, or recollection whatever of -_Christophe_, _Dessalines_, or others of those notorious chiefs who a -little over half a century since filled the island with the terror of -their names. As observed, the utter extinction of the Caucasian -innervation and absolute isolation of the negro in Hayti, would of -necessity end in complete Africanism, and to this end, this final -culmination of savagism the whole British and European policy is now -necessarily tending. It is true, the existence of a white government by -mere juxtaposition as well as the prestige of power, holds in check the -strong tendencies to Africanism, but the policy—the official employment -of negroes always carrying with it under the monarchical _regime_ social -importance—tends powerfully to degrade the white blood and induce -amalgamation, to drag after it, of course, that inevitable extinction of -the mongrel progeny which the Almighty has decreed forever and -everywhere. - -Thus, the British “anti-slavery” policy tends rapidly and constantly to -the restoration of Africanism, to savagery—to the building up of a -mighty barbarism in the very heart of the American continent—to the -establishment of a huge heathenism that shall spread itself over fifty -degrees of the most fertile and beautiful portion of the New World. -This, then, is the legitimate termination of that wide-spread delusion -of modern times, which has drawn into its fatal and monstrous embrace -multitudes of honest and well-meaning men, and while it already has -worked out evils so stupendous as to be almost beyond our powers of -computation to measure them, and never in an instance, direct or -indirect, done the slightest good whatever, at this moment it threatens -to inflict even greater evils on the world than those it has hitherto -cursed it with. The process through which all this mischief is worked -out can not or need not be mistaken—a man may run and read it, and -though a fool understand it. It is this: 1st. The dogma of a single -race—that the negro is a _black_-white man. 2d. The “anti-slavery” -policy of Pitt, nominally to put down the “slave trade.” 3d. -“Emancipation”—and whites and negroes declared equal. 4th. The policy of -European governments to elevate negroes and depress whites, inducing -social equality and consequent amalgamation. 5th. Absorption of the -white blood by mongrelism. 6th. Sterility and extinction of the mixed -element. 7th. Restoration of the African type and consequent savagism—a -huge heathenism—indeed, Africa itself literally lifted up and planted -down in the center of the New World—thus erecting a mighty barbarism -directly in the path of American civilization; and which, in all coming -time, as the ally or instrument of European monarchists, shall beat back -the waves of democracy, and dwarf the growth and limit the power of the -American Republic. - -The “free negro” in our midst perishes; but in the tropics, in his own -climate, he poisons and destroys the white blood, and then relapses into -his inherent and organic Africanism, toward which he is rapidly impelled -by the British “anti-slavery policy.” If that policy could ever be -successful—if fifty degrees of latitude in the heart of this continent -should ever be permanently turned over to free negroism, or ever -occupied by a huge barbarism—which should not alone render the fairest -portion of the New World a barren waste, but interrupt that great law of -progress which impels us onward, to carry our system, our republican -idea of government, and our civilization, over the whole “boundless -continent,” then, indeed, might the friends of freedom despair of the -future. But it is not possible that the rising civilization of America -is to be thus broken down by the monarchists of the Old World. The law -of progress—of national growth, of very necessity—that has carried us to -the Gulf of Mexico and to the Pacific Ocean, will continue to impel us -onward, and to restore the rapidly perishing civilization of the great -tropical center of the continent. All humane and good men desire that -this grand result shall be worked out by moral causes, by the exposure -of the monstrous delusion in regard to negroes that has been productive -of so much evil; but either through an appeal to reason or to the -sword—through the operation of natural causes or through bloodshed and -national suffering—the final end _must be_ the restoration of the negro -to his normal condition, and consequent restoration of civilization in -the finest portion of our great continent. - - - - - CHAPTER XXIV. - CONCLUSION. - - -It has been shown in the foregoing pages of this work how that -providential arrangement of human affairs, in which the negro is placed -in natural juxtaposition with the white man, has resulted in the freedom -of the latter and the general well-being of both. It has been seen how a -subordinate and widely different social element in Virginia and other -States, naturally gave origin to new ideas and new modes of thought, -which, thrusting aside the mental habits and political notions brought -from the Old World, naturally culminated in the grand idea of 1776, and -the establishment of a new political existence, based on the natural, -organic, and everlasting equality of the race. It has been seen, -moreover, how the great civil revolution of 1800, which, under the lead -of Mr. Jefferson, restored the purity and simplicity of republican -principles, saved the Northern laboring and producing classes from the -rule of an oligarchy, otherwise unavoidable, however it might have been -disguised by republican formulas. - -It is scarcely necessary to appeal to the political history of the -country since 1800 to demonstrate the vital importance—indeed, the -measureless benefit—of what, by an absurd perversion of terms, has been -called negro slavery, to the freedom, progress, and prosperity of the -laboring and producing classes of the North, and, indeed, to all -mankind. It is seen that the existence of an inferior race—the presence -of a natural substratum in the political society of the New World—has -resulted in the creation of a new political and social order, and -relieved the producing classes from that abject dependence on capital -which in Europe, and especially in England, renders them mere beasts of -burthen to a fraction of their brethren. The simple but transcendent -fact, that capital and labor are united at the South—that the planter, -or so-called slaveholder, is, _per se_ and of necessity, the defender of -the rights of the producing classes—this simple fact is the key to our -political history, and the hinging-point of our party politics for half -a century past. - -The Southern planter and Northern farmer—the producing classes—a -Southern majority and a Northern minority—have governed the country, -fought all its battles, acquired all its territories, and conducted the -nation step by step to its present position of strength, power, and -grandeur. Just as steadily a Northern majority and a Southern minority -have opposed this progress, and labored blindly, doubtless, to return to -the system of the federalists, indeed to the European idea of class -distinctions, and to render the government an instrument for the benefit -of the few at the expense of the many. - -They have sought to create national banks; demanded favors for those -engaged in manufactures; for others engaged in Northern fisheries; for -the benefit of bands of jobbers and speculators, under pretence of -internal improvements; in short, the Northern majority have labored -continually to render the government, as in England, an instrument for -benefiting classes at the expense of the great body of the people. - -All these efforts, however, have been defeated by the union of Northern -and Southern producers, and mainly by the latter. A large majority of -the votes in Congress against special legislation and schemes of -corruption have been those of so-called slaveholders; and in those -extraordinary instances when Northern representatives of agricultural -constituencies have proved faithless, and these schemes “worked” through -Congress, “slaveholders” in the Presidential chair have interposed the -veto, and saved the laboring and producing classes from this dangerous -legislation, and the government from being perverted into an instrument -of mischief. - -Such has been our political and current party history, and from the -nature and necessities of things, every “extension of slavery,” or every -expansion of territory, must in the future, as it has in the past, -strengthen the cause of the producing classes, and give greater scope -and power to the American idea of government. - -The acquisition of Louisiana, of Florida, of Texas, etc., of those great -producing States on the Gulf Coast, has nearly overwhelmed the -anti-republican tendencies of the North, and rendered almost powerless -those combinations of capital and speculation which have always -endangered the purity and simplicity of our republican system, and thus -the rights and safety of the laboring and producing millions everywhere. - -Indeed, it is a truth, a simple fact, that can not be too often -repeated, that in precise proportion to the amount or extent of -so-called “slaveholding”—of the number of negroes in their normal -condition—is freedom rendered secure to the white millions of the North. -And when in the progress of time Cuba and Central America, and the whole -tropical center of the continent is added to the Union and placed in the -same relation to New York and Ohio that Mississippi, Alabama, etc., are -now, then it is evident that the democratic or American idea of -government will be securely established forever, and the rights and -interests of the producing millions who ask nothing from government but -its protection, will be no longer endangered by those anti-republican -tendencies which in the North have so long conflicted with the natural -development of our system, and struggled so long and fiercely against -its existence. - -If this freedom and prosperity of the white man rested on wrong or -oppression of the negro, then it would be valueless, for the Almighty -has evidently designed that all His creatures should be permitted to -live out the life to which He has adapted them. But when all the facts -are considered, and the negro population of the South contrasted with -any similar number of their race now or at any other time in human -experience, then it is seen that, relatively considered, they are, -perhaps, benefited to even a greater extent than the white population -themselves. - -The efforts, as has been shown, to reverse the natural order of -things—to force the negro into the position of the white man—are not -merely failures, but frightful cruelties—cruelties that among ourselves -end in the extinction of these poor creatures, while in the tropics it -destroys the white man and impels the negro into barbarism. - -In conclusion, therefore, it is clear, or will be clear to every mind -that grasps the facts of this great question, with the inductive facts, -or the unavoidable inferences that belong to them, that any American -citizen, party, sect, or class among us, so blinded, bewildered, and -besotted by foreign theories and false mental habits as to labor for -negro “freedom”—to drag down their own race, or to thrust the negro from -his normal condition, is alike the enemy of both, a traitor to his blood -and at war with the decrees of the Eternal. - - - THE END. - ------------------------------------------------------------------------- - - - - - TRANSCRIBER’S NOTES - - - 1. Silently corrected typographical errors and variations in spelling. - 2. Anachronistic, non-standard, and uncertain spellings retained as - printed. - 3. Enclosed italics font in _underscores_. - - - - - -End of the Project Gutenberg EBook of Negroes and Negro "Slavery:" the first -an inferior race: the latter its norma, by J. H. 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