conclude that the white race was created under the term man; and man especially so, for if we should admit that the "man" was a red man like an Indian, we should make the white race smut in comparison with the terms, corn, wheat, and barley, when turned to smut, a prodigy of nature-the work of chance! Oh, ye skeptics, ye idolators! when will ye learn wisdom by age, polluted and contaminated as ye are by your own self-conceit and corruption? when ye call slavery no Divine Institution, ye behold your martyred God in your own perversity of will, and in selfcontradiction, to the command of the Almighty. Every thing which we behold indicates, on the part of God in his creation, a wise design that pervades the whole inanimate and animate nature. Consequently, there is no design on the part of God in the production of prodigies, but it is a combination of fortuitous circumstances, which soon end, in nonproduction.

In the twenty-ninth verse, he says: "And God said, Behold, I have given you every herb bearing seed, which is upon the face of all the earth, and every tree, in the which is the fruit of a tree yielding seed; to you it shall be for meat." Hence we discover what He intended, in part, should be for the subsistence of man. With reference to the undestanding of this verse, no further comments are necessary.

"And to every

In the thirtieth verse he says: beast of the earth, and to every fowl of the air, and to every thing that creepeth upon the earth, wherein there is life, I have given every green herb for meat:

and it was so." In this we see the subsistence intended for the lower and the lowest class of animal existence; and in giving us dominion over all lower animal life, he has pointed out in our natures, in our likes, and in our dislikes, what food or meats among these classes would be the most befitting to promote our strength and digestion. We cannot feed on man, for nature repels the desire. It is never thought of among the white race, even in the most savage state. We cannot bear in mind any point of history where man's feeding on his fellow-man was a usage; however, it has occurred in some severe cases of hunger, as when parties have been wrecked at sea, and have saved themselves in small boats, by choosing lots, who should be killed to feed the balance ! In this view, look at natural history among the lower classes of the progressive existences, possessing degrees of humanity, and to what extent do we not behold cannibals or anthropophagi give vent to their passions in feeding on their captives taken in war! This is now the usage among most of the negro. chieftains of Africa; it was the usage among most of the savages of America; it is the usage among the savages on the islands of the Pacific ocean! Call these existences made of our flesh and our blood, and over whom our humanity should weep to tax their sweat to make them feel obedient to the command of God! More might we weep over the task and state of the ox, or the horse, or the sheep; for they feed not by their perversity, on their fellow species. Call these races, these inferior races, as human as we are, in view of their eating their fellow-species, and in

view of our, man's being made in the image and after the likeness of God? Restore, O reader! reason to her throne, and teach yourself penetration and discrimination, ere your judgment is formed!

In the thirty-first verse he says: "And God saw everything that he had made, and behold, it was very good. And the evening and the morning were the sixth day." In this we see that God exercised vision not unlike us, for he saw what He had made, in the same manner as we see what we make, and He pronounced it good, in the same manner as we pronounce our workmanship good. This indicates that we are of the same humanity as himself.

In this verse the Great Archetype closes his work, and everything is complete for action; the machinery of the universe has received all its constituent parts, either inanimate or animate; and natural philosophy clearly demonstrates that there has been no change in the quantity of matter since the creation, for each part was then located, in order to balance the earth in her orbit!

In the first verse of the second chapter of Genesis, Moses says: "Thus the heavens and the earth were finished, and all the host of them." This verse has specific reference to the last verse of the first chapter of Genesis, where the fact is announced that "God saw everthing that he had made, and behold, it was very good."

In the second verse of this chapter he says, in the latter part of it: "And God rested on the seventh day from all his work which he had made." There is no account of his making anything on this day,

but He seems to have given it up to rest. If a work is finished, made complete, mathematically so, can it again be begun and made over? and if so, what would have been the purpose in changing it with the Almighty, as He foresaw everything, and knew when his work was complete? consequently, afterwards there could have been no change in it, or it would not have been complete, but have been formed in vain!

Thus far we have fully demonstrated the positions of the colored races in the scale of creation, if God's work was finished in six days; and there is no account of his having changed his first purpose; for his labors were complete! If he had intended all races to be possessed of the same understandings, their progress, their refinement and enlightenment the same, it would have been as easy to have molded all after himself; but it is evident that it was not. Their organs, their brains, their eyes, their faces, their foreheads, their skulls, their skins, their colors, their hair, their flesh, aud their blood, are all different from ours, and bear in most respects a strong resemblance to the lower order of animals. Investigate, reader, for yourself, the principles here thrown out, and let reason, not preconceived notions or prejudices direct you in forming your judgment. We ask only for an impartial trial before the great tribunal of the world, for investigations after truth in this matter, and if we err, it is not the error of the heart.

In support of our position as to the organs of the colored existences, aside from what common

should teach every one, we quote Prof. Agassiz's Lecture on Comparative Anatomy, with remarks of Dr. J. C. Nott to the same effect, which says:

"Prof. Agassiz's researches in embryology possess most important bearings on the natural history of mankind. He states, for instance, that, during the fœtal state, it is in most cases impossible to distinguish between the species of a genus; but that, after birth, animals, being governed by specific laws, advance each in diverging lines. The dog, wolf, fox, and jackal, for example-the different species of ducks, and even ducks and geese, in the fœtal state-cannot be distinguished from each other; but their distinctive characters begin to develop themselves soon after birth. So with the races of men. In the fætal state there is no criterion whereby to distinguish even the Negro's from the Teuton's anatomical structure; but, after birth, they develop their respective characteristics in diverging lines, irrespective of climatic influences. This I conceive to be a most important law; and it points strongly to specific difference. Why should Negroes, Spaniards, and Anglo-Saxons, at the end of ten generations (although in the fœtal state the same), still diverge at birth, and develop specific characters? Why should the Jews in Malabar, at the end of 1500 years, obey the same law? That they do, undeviatingly, has been already demonstrated."

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"Prof. Agassiz also asserts, that a peculiar conformation characterizes the brain of an adult Negro. Its development never goes beyond that developed in the Caucasian in boyhood; and, besides other singu