mind soars to heaven, and calculates the planitary system of worlds, and holds lightning within his reach, as if playing with a feather, demanding converse with other worlds, borne down to this. By his nature he is social, yet the stronger oppress the weaker, enslave them, and tax their virtues. And when wealth and power are obtained, they are not unfrequently used to exert an undue and an unholy influence, as in the case of Church and State. Animals are divided into two classes-those exercising reasoning powers and those seemingly void of them, except so far as relates to their appetites and passions. The second class are composed of all that animal existence which walk on the earth on all fours, of whatever shape, or dart through the waters, or skim the air with graceful evolutions, presenting to the critical observer links of peculiar assimilations, in their organic forms, till this class assume the shape and partial facial contour of the first class, yet reason in them is not apparent from the analogy which they bear to the former, the whites, in whom we see, in a greater or less degree, the height of reason displayed.

In this class we see the gradation of animals rising to the forms of the human species among the different kinds of apes, which are spoken of in works on natural history, as Goldsmith's Animated Nature, Cuvier's works on the same subject, the Vestiges of Creation, Types of Mankind, and Indigenous Races of Mankind, by authors of a more recent date.

The native of New Holland may be a grade higher than the nondescript of Barnum's found in the forests of Africa; this has never been taught to speak,

but it grunts out the impulses of its nature in a guteral manner. It may be a link higher than the gorilla; however, its head and body are ape-shaped, and indicate its peculiar lower animal organization, in the length of its arms and fingers, the flatness of its nose, the bigness of its nostrils, the projection of its forehead backwards, fully at an angle of forty-five degrees, the broadness of the head from ear to ear, the smallness of the body just above the hips, the negroshaped eye, its somewhat ape-shaped foot, and lack of hair. It can walk on all fours nearly as well as erect. By the study of natural history, we discover that, in the higher order of apes arranged with reference to size, their brains would appear related to man as follows, to-wit: the gorilla, chimpanzee, orang outang, mbouve and gibbon. In their habits, mode of living, the food eaten by them, their attack and defence, they quite assimilate themselves to the natives of New Holland, perhaps the lowest of the black races!

By this study; by travels into foreign lands, either by private parties, or expeditions fitted out by Governments; by our frequeut intercourse with man; it is natural to draw conclusions with respect to the subordinate and inferior existences of color and the human family, and the distinctions which colors make respecting progress in the advancement of the arts and sciences.

The term subordinate, and inferior existences of colors, possessing degrees of humanity, (the peculiar nature of man, by which he is distinguished from the other beings,) comprehends that order under the head of "living creature" in the 24th verse of the first

chapter of Genesis, and defines their degrees of approximating humanity, which is as they come in contact with the white race, becoming thereby molded like them, and as they have manifested natural capacities as a whole or alone, to intelligence; and inasmuch as they physically resemble man, as hereafter proved.

Humanity alone could not belong to them, for it is an attribute of man alone created in the image and after the likeness of God; but a degree of it is their due, inasmuch as they resemble the white man, for in so much they are accountable, and no more. Else the savage negro in Africa be human, and if so, he is, as we are, accountable for the full term humanity, without our light being imparted to him, as he would not need it; but he would be like us, full of light, and hence humanity. As there is a vast difference in the mental and physical organization of the progressive existences of color and man, as we shall hereafter prove, so there is in humanity; hence a difference in humanity, or a degree of humanity, is not humanity itself; therefore, they cannot bear fully the term human, but intermediate-human. In the researches of Dr. Pritchard, we discover that he contends all existences of color, including the Mongolian, Indian, Malay and African, originated from the common term— genus,man. And we, in our daily conversation, find many would-be intelligent ladies and gentlemen favor this position, as if their reason had ascended its throne. These very good people forget that God created everything into distinct classes; hence rye, corn, wheat, oats and barley, are classes respectively, re

garding each, its origin in the same manner as Caucasian, Mongolian, Indian, Malay and African, are classes respectively, respecting each, his origin. Under the organic law, when all matter was chaos, these respective classes were called into existence, and received each his organized form, by which he should perpetuate his genus, as ordered in the beginning; or we should discover nothing but chance work in creation.

The immortality of the soul, whether it be that of a white man, or that of any of the existences of color, is not a subject which this work is called on to discuss; but the main object of this work is to trace inanimate and animate matter back to its original state, and thence see the order of creation, and how each part is to be governed by natural law, which furnishes the basis for civil or conventional law.

In casting our eyes over the Indian tribes of America, we are unable, at present, to see any material change towards a high stage of social and constitutional liberty; nor do we discern it in their arts and sciences, over what they possessed at the period of their discovery to us; nor do we trace but a retrocession among those European nations who have largely commingled with the aboriginees of this country. This class of progressive existences fall to dust, when in contact with the whites, as the autumn leaves, after the first withering frost. They are fast passing away.

In taking a survey of the oriental nations of Asia, we discover that few of the arts and sciences, which so much distinguish the Europeans and Americans,

are understood by them; or otherwise, from their countless hosts, they would be able to repel the attacks of the combined world. Their wants are supplied without adding a finish to symmetrical proportions. They want courage, energy and mind; and when brought in close contact with the whites, they are forced, like the Indians, to yield to superior intellect, and like their congenerics of color, they must fall to earth, though the contest be strong, and full of little incidents of a progressive nature.

The historic pages of Africa are few and meager, except with respect to its northern portions, where the whites have prevailed. That here, great events and great nations have arisen, no one will question; as the Egyptians and Carthagenians, in their past history, can fully bear proof. Few have explored Central Africa, though quite enough to bear testimony to the general barbarism of the country; however, to a small extent, they manufacture some common cloth out of the agave and cotton grown in the country.'

From time immemorial to the present the negro class have commingled more or less with those white nations near them; so much so, if their natures had been open to the reception of new ideas, retaining and rendering them useful, they would have distinguished themselves by their arts and sciences, by their governments, and by that universal progress which nations make in the pursuits of commerce. In all these occupations and progressions which the mind of man makes, when raised from matter, the negro class bear no testimony to the world; for where are