his own, brought home to him in his advancing years with the arbitrariness of prophecy.

The half-breed Indian is a fine-looking man physi cally, but he has no more idea of conscience than the rock of Gibraltar. He has none of the redeeming traits of the full-blooded Indian, and none of the vir tues of the white man. He is mentally very bright, and cunning as a fox. He can acquire any amount of learning, but it is of no earthly use to him-for “unstable as water" is written indelibly upon every enterprise he attempts. He is almost as sure to be a drunkard as that he is able to procure ardent spirits. He is intensely conceited, but seems incapable of that pride that fears and scorns to be disgraced in public opinion, and yet, with his cultivated intellect, he will sit down and reason by the hour on the meanness and wickedness of his neighbors, who are as far superior to him in virtue as daylight is to darkness. His moral vision never turns inward, but like the Pharisce, he is ever on the qui vive to pull the mote out of his brother's eye, when his own is blinded with an ineradicable beam. He has so much imagination that it is next to impossible for him to speak the truth. His facts are poeticil licenses. He is therefore the most to be pitied of all God's rational creation-for he seems constitutionally incapable of excelling in anything; he has no adhesiveness, no sensibility, and very little hope or enterprise-no accumulativeness, no providing for to-morrow. The white man sins against the laws of Nature, when he intermarries with the Indian or the African, for no doubt all hybrids are subject to the same fixed laws of moral deterioration that the half-breed Indian man

1

almost universally develops, either in youth or advancing years.

It is a remarkable fact, that the red man's divestment from every species of covetousness has been the greatest drawback to his civilization; and the moment you can succeed in interesting a savage in the orthodox accumulation of property, he takes a respectable place in the ranks of civilization and Christianity in America. The slave who ran away from his master, and took refuge with an Indian protector, taught him the use of the plow, and from hence arose the progressiveness of the Creeks, the Choctaws, and the Cherokees. The institution of slavery among these aborigines made them gentlemen.

Jefferson Walsingham only developed in his eccentric conformation of mind, and utter want of inductive moral perception, the same fixed characteristics that any ethnological or philosophic observer can easily detect in the career of all half-breed Indian men whereas the women (who are always short-lived,) are, of course, from conventional requirements, not able to act out their instincts as the males do, and therefore their peculiarities are not so manifest.

Mr. Walsingham, in spite of his mother's superior age and experience, warning him against amalgamation with other races in marriage, thought the union of the American aborigines with the noble Anglo-Saxon would produce the highest specimen of humanity; and, with ethnological enthusiasm, he had given Leonora and Jefferson every advantage that education, travel, and the best society could germinate. But you cannot make Shem or Ham equal to Japheth, for God predes

tinated their inequality forever and forever; and, indeed, what is most remarkable, is the fact that the own father of these three races of men, who was inspired to prophesy their inequality in all their posterity. seems to have been so much more satisfied with the will of God respecting his own offspring than the abo litionists, six thousand years afterwards, are about those with whom they have no blood or national ties. Why don't the 19th century saints, through their inspired spiritual mediums, call up Noah, and wrangle with, and lecture against, and burn him in effigy, as the embodiment of the "sum of all villanies," for his pusillanimity in not fighting with God Almighty before the flood, when he might, with his created moral, and ereated physical strength, have fought gloriously, sensibly, and victoriously, against uncreated wisdom and omnipotence, that chose of his own free will to decree inequality throughout his dominions, throughout this earth, and throughout the heavenly bodies too? Who made a fly and an elephant, a lion and a hummingbird? Who finally said: "Let us make man in our own image, after our likeness, and breathe our breath into his nostrils; and let him have dominion over all the earth, and over the fish of the sea, and over the fowls of the air, and over the cattle, and over every creeping thing that creepeth upon the earth?" Gracious God! what a magnificent king this Adam wis ordained to be! Why, everything on the earth and in the sea bowed to his nod. The lion and the panther crouched respectfully, and hung down their heads, and the anaconda moved deferentially out of the path where this godlike genius appeared. And yet, after all this

sovereignty conferred upon him so lavishly, Adam was not happy-none of these creations of God gave him a home for his affections on earth, as well as in heaven. Therefore God said: "It is not good for man to be alone; I will make a help-meet for him. And the Lord God caused a deep sleep to fall upon Adam, and he took one of his ribs, and closed up the flesh thereof; and the rib which he had taken from man made he a woman, and brought her unto the man. And Adam said, This is now bone of my bone, and flesh of my flesh, and she shall be called woman, because she was taken out of man."

"How hard it is for natural reason to discover a creation before revealed, or, being revealed, to believe it, the strange opinions of the old philosophers, and the infidelity of modern atheists, is too sad a demonstration. To run the world back to its first original infancy, and, as it were, to view nature in the cradle, and trace the outgoings of the Ancient of Days in the first instance and specimen of his creative power, is a research too great for any mortal inquiry; and we might continue our scrutiny to the end of the world, before natural reason would be able to find out when it began."

Of course, Eve, being made not as Adam was, in the image of God, but out of one of the small ribs of her husband, was entirely his inferior, and altogether subject to him. But God, in his mercy, to protect her weakness against his strength, instilled into his most radical affections the love of patronizing the helpless, and the love of the waving curls, and dimples, and smiles, and romantic adhesiveness of woman; and this

passionate love of beauty was so permeating and softening to his rugged, gigantic mind and heart, that be actually obeyed this frail, ruby-lipped, flaxen-haired Hebe, the very first moment she offered him a temptation to disobey the great Creator of the universe. Perhaps, when Adam lost one of his ribs, he was not as perfect in the image of God as at first, and therefore this bereavement might have caused the breakingdown place in his primitive perfectibility.

Rochefoucault says that "when a woman thinks alone, she always thinks evil;" and therefore, Milton, whose wife's "incompatibility of temper" was very vexing to him, pretends, in Paradise Lost, that Eve had wandered off by herself, when the devil (who must have been an eloquent pulpit-orator, or stump-speaker,) tempted her. But this is not true. Adam was with her, the Bible says; and no doubt, though his curiosity was not as great as that of the ladies generally is, he connived at the disobedience, when knowledge was the bait held out by old Timothy Brimstone. Certain it is, he made no objection to eating the tempting apple that her curiosity, and courageous enterprise, had so rashly plucked. "The receiver is as bad as the thief."

Let us weep for poor Eve. Think of the change, from a lordly, godlike, sovereign king, to love, honor, and obey, as a husband - one who was God's great vicegerent of the universe, who ordered the sea, and all that was therein, and the earth's inhabitants too, and gave all his subject-creatures their names. Who would slap in the mouth the lion and the tiger, if they even growled too loud to interfere with the harmonious music of creation, that was entirely subject to his