unfit to influence or control their interests by a share in the central power.

Let us take, by way of illustration, the Territory of Utah,— not yet a State, indeed, but likely soon to apply for admission into the Union. Considering that this is the nineteenth century and America, Mormonism is a remarkable phenomenon. That a despotic theocracy should grow up and flourish under the sheltering wings of the great Republic is scarcely more surprising than that polygamy, an Oriental institution, should have been successfully transferred to our extreme West. The one contradicts every principle of our Government, the other takes away a chief pillar from our fabric of Christian morality. Both are inconsistent with the manners, the convictions, the culture of our people, and their system of political and social civilization.

Mormonism numbers from 250,000 to 300,000 followers. There are 80,000 in Utah, its chief seat, and the residence of its Prince and Prophet. Strange to say, he is a New England man by birth and education, as are many of his subjects. He unites the character of priest and despot, and displays ability as both. His emissaries are spread abroad over America and Europe, engaged, like the Jesuits, in the work of propagandism. The number of his converts increases, and from the great tide of Western emigration, annual rivulets diverge into Utah. The Saints, notwithstanding their gross superstitions and their oriental customs, display the Saxon aptitude for material progress and social combination. They maintain order and government, they excel in the mechanic arts, they build towns and cities, and have created a flourishing agriculture. They have the boldness, the energy, the arts, the knowledge, the mind of the Northern races. Add to these qualities the electric power of fanaticism, the concentration of despotism, and they are not to be despised. They are capable of strong and persistent efforts, whether in peace or war. Some believe that they are destined to multiply and to become a great people; others that contact with our civilization will weaken and destroy their faith and reform their habits, and that they will be merged into our population as it advances westward.

However that may be hereafter, Mormonism is now a fact of practical importance. Shall Utah be admitted as a State? Shall it have two votes in the Senate? Shall polygamists, and the subjects of Brigham Young, and the sectarians of a monstrous superstition, help to make a President for us, and share in the authority that rules the interests and destiny of this rich, educated, and civilized nation? Have the American people no power to avoid the contamination of such a fellowship, or the degradation of such a control? Surely it is one of the "exigencies of the Union" to refuse companionship with pagans and polygamists, with the deluded followers of an impostor, and the blind worshippers of an absurd faith. The animating principle of our Constitution is liberty, and they are the abject slaves of a despot. We have built our house on the rock of Christianity, and they are the idolaters of falsehood. They cannot participate either in our religion, our liberty, or our civilization, and are unable to share our destiny or our hopes. Yet the impudent claim of Utah to be received into the fellowship of the Union has many advocates. Strict constructionists interpret the word "may" used in the Constitution to mean "shall;" but reason and common sense read it as it was written, and in accordance with the eternal laws of man's nature.

The country, however, presents other cases more difficult than that of Utah. Mormonism, when no longer upheld by the talents of Brigham Young, will probably decline, and gradually disappear. It is nourished by no perennial fountains springing from the qualities of race, the traditions and customs of the past, or the interests of the present. All these influences oppose it, and it is scarcely possible that it should resist the force of example, the light of civilization, and the current of opinion, when these reach the distant region where it is seated. We should let it alone for the present, and wait the indications of the future, satisfied with this, that the union of Mormonism with liberty and Christianity is unlawful, unholy, and impossible.

So also is a permanent union impossible between civilization and barbarism, between a growing and advancing people

and one decaying, between vigorous health and chronic disease, between knowledge ever seeking new light and ignorance preferring darkness to light, between strength always aspiring to new achievement and weakness declining to lower and lower depths of contented degradation. Civilization and progress depend on the qualities of race. Some races are incapable of advancing beyond the savage state; such are the North American Indians, the inhabitants of the tropical islands, the aborigines of Australia. Others reach a certain point of material, utilitarian improvement and there stop, as the Chinese, the Japanese, the Mexicans and Peruvians. Others have a limited capacity for amelioration whilst guided and sustained by the superior mind of the white race, like the negro. Civilization in its true sense, which includes moral, intellectual and material advancement, literature, the useful and the fine arts, free government and Christianity, belongs to the white race, and to its branches in very different proportions.

Of these the Teutonic is now generally admitted to be the highest type of man. It alone is capable of maintaining liberty combined with order, of the mechanical inventions and applications which control the forces of nature and supply the means of comfort and refinement, of constant aspirations and constant efforts for a better and higher life. The North, as it was the birthplace, is also the congenial home of this highly endowed race. It does not flourish in the South. Whether, as some think, because of the climate, or according to others, because of contact and intercourse with the dark races of the South, when transplanted there it dwindles and decays, loses its energy, its aspirations, its industry, its powers of progress and love of freedom. It exhibits a constant tendency to sink to the Southern level, to become merged in the Southern races, and can only be sustained above and separate from them by connections with the North and fresh supplies of Northern force and ability.

Without entering into the discussion of ethnological theories, it may be said that science, history and the present aspect of the world show that the laws of nature separate mankind into different races, distinctly marked by per

manent characteristics, and that to these races have been allotted different portions of the earth. The laws of nature execute themselves, and this ranking of races and division of territory is guarded by inexorable penalties. Hybrids are not prolific and are deficient in the strong qualities of either parent source. The food and climate which nourish one race are injurious to another. The wants of each are satisfied, its qualities developed, its energies active only in its appropriate sphere. The contact of any two is injurious to both. The result is subjugation of one or the other, amalgamation and degradation. This is more especially the case with the four great and more strongly marked divisions, the white, the black, the yellow and the copper-colored. Their natures are dissimilar and have been so in all that we know of the past. We may presume that they will be so, in all that we can know or can provide for of the future.

Let us leave theories or rather apply them to practical interests. It is evident that we have not merely a geographical North and South. We have a Southern climate and we have the black race. We have the sun and soil suited to that race, and therefore it is here. It grows and thrives in the South as it does in Africa. It was taken to the North, but did not flourish there and hastened constantly southward, where it is concentrating its dusky millions. The Saxon grows and thrives in the North. He too has gone to the South. Does he flourish there? Does he expand to the full capacity of his nature? Does he advance in his appointed path to higher and nobler destinies ? Does he send forth luxuriant branches covered with the blossoms and fruits that he was born to produce, science, arts, liberty, wealth and refinement? Gloomy statistics answer these questions. When the thirteen original States sat in convention and made the Constitution, there was no great disparity in the condition of North and South. Look at them now. They are far asunder. Between them is the ever widening gulf that separates advancement from stagnation and decay. Where are the commerce, the manufactures, the improved and productive agriculture of the country? Where the great cities, the flourishing towns filled with wealth and

luxury and adorned with taste? Where are the ships and mills and machinery, the fertile and embellished farms? Where the colleges and schools, the galleries of art, the churches and charities? Where the publishers, printers and the influential press? Where the authors, the painters and sculptors? These things constitute civilization, and they are all in the North. Why? The answer is twofold and plain enough. The Saxon cannot labor in the South, and these things are the products of labor. The negro can labor there, but he cannot make these things.

Consider the immense significance of these two facts. Is not work of the body and of the mind man's chief blessing and mission in this world. What is it that brings order out of chaos, that makes the earth habitable, that surrounds life with. ease, comfort and beauty, that supplies intellectual wants, and cultivated taste, but work? And is not idleness the parent of every vice? The white man cannot work in the South; that is to say he does not love work. The climate indisposes him to labor, and he will not work whilst he has the negro to work

There is no mind in it,

for him. The industry of the South is therefore in the hands of a race incapable of civilization. How much is implied in that! Industry is rude and coarse. no invention, no intelligent use of the forces of nature and adaptation of means to ends. The countless productions of skilled labor therefore, which constitute material civilization, do not belong to the South. They are taken there from lands where industry is mental as well as physical. The South cannot convert its cotton into the beautiful and useful fabrics that clothe the world, cannot make the machinery to weave it, could not use that machinery, cannot build ships to carry its rude products away. It does for cotton what the natives of Africa do for it, and no more, and for the same only grow it; the AfriAlmost the whole value the cotton gin, invented

reason.

The Africans in Africa can cans in the South can only grow it. of the cotton crop was created by by a Northern man.

The labor of the working race of the South brings with it none of the blessings of labor. It is not only ignorant and