ments of the ingenuity of man, created for wiser and holier purposes! God forbid! Let the organic law of heaven and earth prevail, as when first formed from matter, and man seeing this, yield submission; and peace will dawn with first light that comes, as in days of yore, when "God spake, and there was light!" and peace!

As proof that the order of creation is as we have stated and elucidated it to be, we quote the 4th and 5th chapters of Genesis to sustain ourselves in our affirma tions. In view of the order of creation having been completed in six consecutive days, as related by Moses in the first chapter of Genesis, we have proved its successive steps through the mineral, vegetable and animal kingdom, together with existences of color, including the African, Malay, Indian and Mongolian, with the Caucasian last, as occupying their respective positions in the animal kingdom. In evidence of this position, we will take the literal significancy of the 4th chapter of Genesis, verses 1, 2, 8, 11, 12, 14, 15, 16, 17 and 25. In our philosophy of reagon, we have not pretended to say that Adam was not the first man; but we affirm, from natural reason, that he was, and also in view of this chapter; but as we have proved by analogy, comparison and the natural sciences, we deny the existences of color to possess those physical and mental organizations which man, the Caucasian, possesses. Hence we do not view them as men, but as existences of color subordinate to man. In the first verse, "Adam knew Eve, and she conceived and bare Cain." This was Eve and Adam's first child, and we have no reason to suppose but that he was a male. In the second verse it is said: "And she again bare his brother Abel." This was their second son; there is no account of Adam and Eve having any daughters as yet, and what is not narrated, we have no right to infer. In the eighth verse we have an account of Cain's slaying his brother Abel, and up to this period there is no account of either of them having taken wife and having children through the instrumentality of females; we do not believe them to have been hermaphrodites. In the 11th verse the Lord said: "And now art thou (alluding to Cain) cursed from the earth." In the 12th verse the Lord told Cain that "a fugitive and a vagabond shalt thou be in the earth." In the 14th verse Cain manifests fear of coming in contact with other beings than his father and mother; for he says, "And I shall be a fugitive and vagabond in the earth; and it shall come to pass that every one that findeth me shall slay me." In the 15th verse the Lord pronounced judgment upon those who should slay Cain, and at its close it is said, "And the Lord set a mark upon Cain, lest any finding him should slay him." In this last clause there is a clear indication that those existences of color, or some of them, lived near Eden, for the word "finding" expresses present time, not future. In the 16th verse we see that Cain accepts of his banishment from Eden, for it is said, "And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden," which was toward the Mongolian and Malay land, as their present inheritance. In the 17th verse it is said, "And Cain knew his wife, and she conceived and bare Enoch; and he builded a city, and called the name of the city after the name of his son Enoch." It is now evident, from the history of Adam and Eve so far, that they had had no daughters; and further, that no one was cursed with Cain, nor did he take with him a wife; but it is evident to unprejudiced minds that the land of Nod was a peopled country when Cain entered it, for he soon took a wife, had a son by her, and founded the first city we have any record of in sacred or profane history. This fully supports us in our previous deductions as to existences of color emanating from the 24th verse of the first chapter of Genesis, under the head "living creature." In the 25th verse it is said, "And Adam knew his wife again, and she bare a son, and called his name Seth: for God, said she, hath appointed me another seed instead of Abel, whom Cain slew." From the term another seed" up to this time, and after Cain was banished from Eden and went into the land of Nod, where he took a wife and built a city, there is no account of Eve's conception; otherwise, had there been, she would not have used this expression

in this verse: "For God, said she, hath appointed me another seed instead of Abel, whom Cain slew." Consequently the geneology of the Caucasian race is traceable from Seth down, for in the 5th chapter of Genesis, verse 3d, it is said, "And Adam lived a hundred and thirty years, and begat a son in his own likeness after his image, and called his name Seth." Up to this time Adam and Eve had had only three children, called Cain, Abel and Seth, for it is again said in the 4th verse of the 5th chapter of Genesis, "And the days of Adam after he had begotten Seth were eight hundred years; and he begot sons and daughters." Here we have the only evidence of Adam's living eight hundred years after the birth of his third child, Seth, begetting sons and daughters. From the natural sciences and this short but astute history, we feel to rest the character of our work, though the vulgar world may hiss and turn from us with scorn, yet reason and common sense will prevail. That the "land of Nod, east of Eden," was a populated country, and that, too, by a race, or races, different from Adam and Eve, we have only to examine the fourth chapter of Genesis, and especially verses 16 and 17 of said chapter, as it is evident from the reading and testimony which this chapter of Genesis presents to the most common understanding, that the inhabitants of Nod antedated Adam and Eve, in Eden, from the fact of Cain being able to choose a wife "in the land of Nod," when he was the only child living whom Adam and Eve had at that time. Bear it in mind, ye Abolition atheists, that when Cain, the only child living of our first parents, Adam and Eve, was banished from their sight, and went into the "land of Nod," he took a wife, and she bore a child, called Enoch. Cain soon" builded" a city; this denotes the land of Nod to have been set led at that time with inhabitants; we have no account of these except in the term "living creature," 24th verse of the first chapter of Genesis; Cain could not have taken a wife without there having been one for him to have taken; nor could he have "builded" the city called Enoch by his own hands, nor could his wife have come to the "land of Nod" by chance; it is evident that it had taken a male and female to have procreated her, aud that Adam and Eve had had nothing to do with her procreation; for up to this time they had had only two children, Cain and Abel. Do ye see this, ye skeptics, ye wanton Abolition demons! Gainsay the testimony of the fourth chapter of Genesis, and also of the first and fifth, if ye can, by saying that there is something in them superhuman, and consequently beyond our reach and our reason, ye would-be Gods! Slip by this testimony and deny the Bible, as ye Abolitionists have always done, and we will stamp that testimony upon your foreheads, as banished Cains from Eden, and then ye may choose wives among the darkies, as Cain evidently did; for we trace our genealogy through Seth to Adam and Eve, (see 5th chapter of Genesis) not through Cam. O, ye Abolition Cains! ye are slaying your brothers,' and the curse will be ever stamped on your accursed heads. God is not with you, ye Abolitionists or Emancipationists, no more than he was with Cam. Do ye not see it? or will ye be blind in spite of reason's monitor? Proving by the fourth chapter of Genesis, verses 1, 2, 8, 11, 12, 14, 15, 16, 17 and 25, that there was one race or class of existences of color, created before Adam and Eve, it is natural and irrefutable from this natural history, that all the existences of color, to-wit: the African, Malay, Indian and Mongolian, should have been created before them, that is, Adam and Eve, our first parents, as we do not look to Cain for our genealogy, (see fifth chapter of Genesis) but to Seth, the third son of Adam and Eve. Hence, from this reasoning, based on the first, second, fourth and fifth chapters of Genesis, how absurd, foolish, insane, and wicked is the notion that all races sprang from Adam and Eve, or that the colored races or existences sprang from Ham! Ye unity-doctrine theologians and commentators, and ye thoughtless, unreasoning followers in the wake of such monstrocities! repent to our God for promulgating such wicked ideas, and sin no more! Upon such sin, this civil war in which the United States are engaged was based, the history of which will date back more than one hundred years in England and America among demons who pretend to be saints. The unity-doctrine saints can find no protection in the first, second, fourth and fifth chapters of Genesis, in which we find the narration of the order of creation by Moses, with the genealogy of the descendants of Adam and Eve, through Seth, who must have known his own sister or sisters. The white blood of Cain, in a few generations, was absorbed among the inhabitants of the land of Nod; hence we do not trace our genealogy from him, but from Seth only. If the saints and impostors should reject the principles of the order of creation and genealogy as demonstrated in these chapters, we opine they may travail in pain to conceive another order of creation and genealogy in the Bible. "The Higher Law" will be a poor subterfuge to pass such saints and demons to another world. Hear this, ye Abolitionists, and know what we have demonstrated by the voice of reason and the occurrence of facts!

The 26th verse of the fourth chapter of Genesis says: "And to Seth, to him also there was born a son; and he called his name Enos. Then began men to call upon the name of the Lord." The fifth chapter of Genesis contains the genealogy, age and death of the patriarchs, from Adam unto Noah. The sixth chapter of Genesis describes the wickedness of the world, (about Eden) which caused the flood, and Noah's finding grace with the Lord, for the first verse of the sixth chapter says: "And it came to pass when men began to multiply on the face of the earth, and daughters were born unto them, that the sous of God saw the daughters of men, that they were fair, and they took them wives of all which they choose." We discover from all the above verses and chapters from the 26th verse of the fourth chapter of Genesis, throughout the 5th, 6th, 7th, 8th, 9th and 10th chapters of Genesis, there is no account of Cain and his descendan's. From the 26th verse of the fourth chapter of Genesis through the fifth and sixth chap ters of Genesis, the terms men and man we see used exclusively in speaking of Seth's descend nts. Hence, it is Seth's descendants who were so wicked and drowned, save Noah and his family, who dwelt about in the land of Eden, for we see in these chapters no condemnation pronounced on the inhabitants of Nod, or on the descendants of Cain. It is clearly and unequivocally evident that wick edness herein spoken of is confined to the descendants of Seth, for Cain had been cursed and banished, and he went to the land of Nod, and here he knew his wife; and he and his descendants are not alluded to, as a man, and men coming under God's punishment, in this connection, The account of them couses in the 24th verse of the fourth chapter of Genesis, and we hear nothing of them through the next six chapters of Genesis. Therefore, as there is no account of Cain's descendants or the inhabitants of the land of Nod mentioned in those chapters, but as there is an account of Seth's descendants, we can see no reason for ever suppos ing that God's anger extended only to these descendants, from the reading and testimony presented to our understanding. And therefore we cannot conceive how Cain's descendants, with the inhabitants of Nod, were drowned, from any historical point of view, but we see from a historical point of view how those of Seth could have been, in view of the history of Noah, (see sixth and seventh chapters of Genesis). Cain was not included in the list of patriarchs. These were Adam, Seth, Enos, Cainan, Mahalaleel, Jared, Enoch, Methuselah, Lamech, and Noah. According to our best recollection, we cannot call to mind any account of Cain, or his descendants, or of the inhabitants of Nod, east of Eden, except in the fourth chapter of Genesis. From the descendants of Noah's three sons, Jap heth, Ham and Shem, and the regions in Asia Minor they inhabited as they are spoken of in the tenth and eleventh chapters of Genesis, we have not the least philosophical and physiological reason to suppose that they differed in color from Noah and his wife, who, by the best ethnologists, are now considered to have been white or Caucasian. Read, reason, and see! The 16th verse of the fourth chapter of Genesis says: "And Cain went out from the presence of the Lord, and dwelt in the land of Nod, on the east of Eden." This fully means that Cain, like the inhabitants of the land of Nod, was cast from and out of the presence of the Lord; therefore, he took no further cognizance of him, How could the flood ap ply to him? Be it known unto those who live in glass houses, not to throw stones!

PSYCHOLOGY AND PSYCHOLOGICAL GRADES.

From the fact of our having proved existences of color and the white man dis tinct, in their creation, as much as barley and oats are, or wheat and rye, or gold and silver, or lead and is on, or a rose and a pink, or a whale and an alligator, or a shad and cod, or timothy seed and clover seed, and so on, we are constantly asked, inquiringly, as if we had not thought of the whole matter that composes the col ored existences, "What we are to do with the souls of these distinct classes? whether they are immortal or not, and whether they will live hereafter in the same heaven as that decreed for the good white man ?" In the foregoing part of this work we have incontrovertibly proved the physical organizations of colored existences, and of the white man, fully distinct in their whole creation and phy siological features. Skeptics and religionists who trouble themselves so much about the souls of others, without in the first instance paying a due regard to he salvation of their own, should investigate the sphere which God has assigned these colored races on earth. Has God placed them on an equality with the white mau? and does the white man feel, whether in a free or slave State, to put a race not of his own color on an equality with himself, under all circumstances, and in the performances of all the functions of life, touching the course of reproduction? God, in his creation, was specific as to everything, whether inanimate or animate

producing its kind. This being the case from the lowest to the highest in the scale of creation, and the order or command being imperative concerning distinct productions, each inanimate or animate, in resemblance to itself, could God be uumindful of their fruition on earth while each particle of matter worked out its task, proportioned to its sphere, and ability, and destiny, any less or any, more than he will be hereafter, in another existence? To say that these existences of color and the white man should occupy the same place hereafter, any more than they do at present, would indicate inconsistency in God, for would God love to tantalize us hereafter with such inferior and subordinate company, which he would not, nor does he tantalize man with, on earth, only as man subverts his organic law. God created nothing in vain. He shows his distinctive designs by colors; and his full design-his last great touch as an archetype-was the formation of man and the female, whom he has decreed to be nearest to him, and to be his vicegerents on earth, verse 28th, first chapter of Genesis. Who argues that the heathen who has not been regenerated is to be cursed? If not, what sort of a place near the good white man will this heathen be placed ? Most of the Africans are heathens, and so are the Asiatics, Polynesians, and Indians. Where will be their seat hereafter, and those who have lived and died thousands of years ago, if we believe in the principles of geology, as to the age of the world?

When religionists and skeptics, as to the order of creation rising by grades, from the lowest to the highest, desire and persist in associating the souls of the colored existences with those of the whites, where will this association in the form of souls stop, or be limited? for from man down to the meanest vegetable we trace a vivifying spirit, and especially so throughout the whole ape tribe or family, who, though they have not the gift of speech, seem not void of reason and of the fac ulty of imitation, and who, in this view, can question that these different grades, from the white man down, have not immortal souls, when we trace, link by link, the analogy which one, step by step, bears to each other, and who has the power of penetration to come in and say where the dividing line shall be? when we see so much reason, so much imitation, so much desire to self-preservation, so much desire to propagate and rear each bis class in resemblance to itself. Where can we, O God, trace the line between the mortal and immortal flight from earth? We are pained not to know, when we perceive so much reason implanted in all thy works! It has been the task of the physiologist and ethnologist to discover distinct origins, both as to colored existences, with the ape tribe, and the white man; it is now for the religionist to discover their souls, their immortality or mortality, proportioned to their grades in the scale of creation, consequently their responsibility as reasonable beings, their heaven or their hell, all as distinct from ours as their creation was, and is proved to be distinct from ouis. We have proved that God, through design and foreknowledge, made the colored existences and the ape tribe distinct from man, and inferior and subordinate to him on earth; therefore could God place, or intend to place, such on an equality with man in heaven! If so, it would prove God's inconsistency, which most of religionists are fond of proving, to support themselves in their own, In this view, what lady or gentleman, or what lady of a Divine, or what Divine, would be willing to approach the house of God, swung to the arm of a darkey, either male or female, and be seated in church by the side of such a one? This would try the faith of Mrs. Stowe, or the Rev. H. W. Beecher; in fact, on such an occasion they would plead infirmity, which would, we think, be rather organic! The church on earth is the symbol, we presume, of the future heaven, and if such a bad introduction be made on earth with reference to the darkies, touching their color and odor, what could we expect to witness in heaven?

This proves beyond refutation, from a natural sense of right, propriety, and of organic law, that, let the souls of all be immortal as low down in the scale of creation as the religionist may see fit to carry such, each class in the order of creation, whether their doom be to heaven or to hell, will be as distinct hereafter as at present; for the same organic law pervades matter throughout space in the association of each particle of matter by itself, governed by the law of affinity and capillary attraction.

EXPLANATORY.

We fear to penetrate that dark cloud beyond which all is doubt and mystery; but we feel that God in his just dealings will, and has rewarded man and exist. ences of color, as he intended them to be, proportioned to the light and knowledge extended to them. If little is given, little is naturally expected; from all we can see, little has been given to the colored existences, as to knowledge; consequently little can be expected of them. Hence, it is natural to conclude that if their souls do not fellowship on earth with the white men on an equality, it would be childlike to suppose that God would take the same consideration of them hereafter as he would of us, for his purposes and designs are revealed to us by his great workmanship here on earth. Do any negro or dark-skinned worshipers, in the form of whites, feel like doubting the consistency of God in the design of his oreation, supposing for a moment that, by any process or freak of nature any of the colored existences, or all, sprang from the white man, or the latter from any of the former, or a turnip from a radish, or a garlic from an onion, or corn from barley, we feel that they would doubt their own immortality, or rather God's consistency to make them so; hence his consistency to have a just heed for colored existences hereafter, proportioned to his demands of them. Is the laborer worthy of his hire? The Caucasian race are acting as God's vicegerents on earth, in the performance of their great eventful stewardship; and in view of their having been created through their great progenitors, the first white man and woman, in the image and after the likeness of their Creator. In the 28th verse of the first chapter of Genesis, God gave the first pair their commands, and in view of their creation in resemblance to himself, it is natural to infer their immortality, for God himself is immortal. Neither does physiology nor any of the natural sciences make, in any sense susceptible of expression, the colored existences and the white man equals; and if in no physical sense on earth they are our equals, could we expect that God would appear to us in one light with his creation on earth, and then hereafter, when our bodies return to earth and our souls to Him who gave them, that he would appear in another light, demanding intermixtures in association for all eternity with those colors, who are but just elevated above the brute? God is a reasonable God, and wholly exempt from inconsistency. Hence, what we see of him on earth in view of his great workmanship, and the spheres of animated matter, allotted to the talent and keeping of each one, may we not see the same of him hereafter, as he is constantly revealing himself to us in our progress, and in our advancement in knowledge?

If physiology and ethnology, or geology, lived in fear of narrow-minded religionists, and felt the necessity to say Pretty Poll to every contracted invention of such a class, the dark ages would still hover over us, and we should more effectually feel the thralldom of such tyranny than the Africans do ours, for they would sap up the very spirit, yea, that manly independence which leads to investigation, fearing that some pillar of their profanity to God might, by the natural sciences, be overwhelmed and razed from its pedestal. It is the province of the natural sciences to seek truth, and then divulge it fearlessly to mankind, regardless of the ridicule of the ignorant, the prejudiced, or that large class whose fanatical notions may be thereby sunk in oblivion. Upon this principle, in this dissertation, we have been governed, and we feel satisfied that thousands of the most learned and fair will entertain and support us in this new development of natural science; yet we feel that many, as heretofore, will still travail in labor and in pain, fearing that they should give some one credit whom they might not know. It is not the prov ince of physiology nor of ethnology to save souls, nor to send them to heaven or hell, any more than it is that of geology or mathematics; but it is to discover, by analogy and comparison in production, with what is rising before us, to the re motest period of which we have correct and reliable history, the relations which each particle of matter bears to each other, and the affinity it has for itself in contradistinction to surrounding matter. Hence, we see each particle of matter at tracted to matter of its own natural organization, with opposite genders for reproduction in resemblance to itself. Hence, the white man loves the white woman, and so on throughout animate and inanimate nature. Clover seed does not commingle with timothy seed, thoughin the same field nor does the humming bird with the canary, nor the hawk with the crow, nor the eagle with the condor, though these all soar in the air. In view of these circumstances, why do all instinciively obey the Organic Law? if their origins and desires at the period of creation were not different? In this we can clearly see, obeying as all do Organic Law, that there could never have been any unity of the races of bipeds, any more than that of seeds. Before Christ 1500 years, it is well authenticated in the great works of Belzoni, Champollion, Rosellini, Lepsius, M. Agassiz, Samuel Geo. Mor