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VOL. XIX. NO. 11.
RALEIGH, N. C, WEDNESDAY, MARCH 19, 1873.
WHOLE NO. 959-
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CH
THE HA.f THAT ROCKS THE
WORM).
15Y WILLIAM KOSS WALLACE.
liieasiugs on the hand of Woman !
Angels guard its strength and grace.
In the pal.ce. cottage, hovel,
O, m matter w!iero the place !
Wu-jIJ that never sturms assailed it;
K.rlulK'iv ever gently cnrled;
Fur the hand that rocks the cradle
is i lie hi.aU that recks XW world.
Inf o.ey's the tender f.-uiitala;
iVn tr may with Btaitty Bow;
M-thera lirsttoiruid the streamlets;
T'..v..: ;!,ea soul unresting grow,
lir-'W on f 'ft':ic pxA or evil,
Sanshiue streamed or darkness hurled;
i:. i the hand that rock the cradle
Ii the ha-J that rocks the world.
W i:. -an, ho divine year mission
Here upon our natal sod !
Ke. p, O keep the joumj heart open
Ala-ays to "he breath of God !
A'.l tr;tetr.p!.:e of the A?e
Asv from Mother Love inipearled;
Ker ti e U'.at loeks tUe cradle
Is the i,a' i th'it recks the world.
!'! i-:'i--s 0:1 the l.asi of Woman I
i'.r.hers. s. t.s and daughters cry,
A:. '; ihe a.T-l tung is mingled
'A ilh the -'V; rsi .1:. la the sky.
Mine'.. where n- tempest darkens,
Kaisl vt! everxore are hurled;
For Uie hand that reeks the cradle
is t'..e ha:.d that recks the world.
$ r. m ii n i t n 1 1
For the Advocate.
Ol 15 iiiSSH COUBESI'OeiDEXT.
' Oa Friday last a deputation from
the Working Men's Lord's day Rest
Association Lad an interview at tne
Centenary-hail with the President of
the CoM'eulnce for the purpose of
representing to him the increasing
violation of the sanctity of the Sab
bath by the lue of public vehicles in
connection v.izh the various places cf
worship in the metropolis and in the
country. Sir Fkaxci3 Lycett intro
duced Mr. Ciiakles Hall, the Secre
tary of the Association, who read a
mc rial c f which the following is an
abstract:
i "Your memorialists desire to call
y;.ur attention to the great injury done
t-ha cause of religion by the use, on
the Fr-bath-dpy, r't public vehicles by I
priessing Christians; and to maKe a
few Ki-estions for lessening the evil.
Tom- memorialists, in common with
the Christian Church generally, be
lieve that the Fourth Commandment
(like the other Nine), is of perpetual
oblation, aEK' that a11 labour except
what is required in the performance of
works of necessity and mercy, should
be s.U3-,:nded on the Lord'r-day.
Great lumbers of Christian ministers
habiinuiv and openly desecrate the
Lord's-cla v b-r the systematic nse of
public conveyances" when fulfilling
their Sunday engagements; thus de
priving men of their Sabbath rest and
cais!cg them to scoff at religion.
Your m'-iuoiial; its believe that the
dr.tv of Sabbath observance is given
up sim?'iy for convenience, and that
in nearly" all caes, by a little fore
thought'and eribrt.arrangements could
be male for ministers who preach at a
di-tance from their hemes, to do eo
without Sunday travelling, and that
they would exert a greater influence
for good than heretofore the power
ful influence of a consistent example
by refusing invitations to preach at a
distance unless they could be accom
modated with board and lodging from
Saturday till Monday. Already a
great many clergymen and ministers
act on this rule, and it would greatly
increase the moral power of the
Church if all would act cn it. Many
members of Christian congregations
use public and private vehicles simply
to gratify their taste for listening to a
favourite preacher, and do not hesi
tate to deprive cabmen, omnibus men,
railway-men, and ethers, of their Sab
bath. It is estimated that upwards of
100,000 persons are employed on the
Lord's-day on the railways of the
United Kingdom, and many thou
sands of cabmen and omnibue-men
throughout the country are hard at
work on Sundays, largely employed in
carrying persons to and from places
of worship."
Mo?t telling and startling facts
were supplied by some cab proprie
tors, who stated that for many years
they were employed fifteen hours each
day, on seven days each week, and
were so little at home that they
scarcely knew their own children
when they saw them in the streets;
they gave it as their opinion, gathered
from long experience, that half the
profits of Sabbath breaking cabs were
obtained from the religious public,
and that, if their patronage were with
held, tho proprietors of such cabs
would not think it worth their while
to place them on the stand I Two of
the proprietors who were present had
be';n very eucceasfal in business, and,
with a frankness which did thsm
much honour, they ascribed their suc
cess to the favour of Gjd. They also
abundantly confirmed the well-known
fact that horsos which rest on the Sab
bath do their woik better and longer
than thoie which get no rest.
. AH intelligent and sound hearted
Christians must rejoice in any and
every tffjrt to suppress secret and
open Sabbath desecration, and to pie
Berve in its integrity a divine institu
tion which is closely connected with
the highest interests of the domestic,
social, and national life of England.
Of course the loyal friend j and sub-
J
iftnta of thfl LniiD of the Sabbath 1
must expect as usual to ba wriiten
down as Pharisees and Puritans; but
if faithful to their convictions and
principles they will have the peace of
a good conscience and the blessings of
future generations.
The Methodist Recorder of London ,
concludes a leading article about the
confessional in the Established Church,
thus:
"For ourselves, we have no hesita
tion in asserting that wh6n the Church
of England becomes so comprehensive
as to comprehend Popery, and her
discipline is either so loose and weak,
or so cumbrous and impracticable, as
to be unavailing to prevent or arrest
the evil, she loses all claim upon the
respect of the nation; and that it
would be better at once for all to
shake the dust off their feet, and
place their trust elsewhere, than to
remain even nominal members of a
Church in which the creature usurps
the functions and attributes of the
Cbeatoh. If these Anglican priests
believe iu their own doctrines, why,
in the name of common honesty, do
they not resign thsir livings, and give
in their adhesion openly to a Church
in which the doctrine of the kejs and
the mysterious omnipotence of the
priest do inspire confidence and com
mand respect ? Here men believe in
them no longer. But under the dome
of St. Peter s, and in the gloom v
streets of Rome, they wili meet whh
kindred spirits who claim the same
authority; and, in the miserable do
graded peasants of the Roman Cani
pagna, penitents to their hearts' con
tent. They forget that one of the
marvellous attributes of Christianity
is that it adapts itself to all stage3 of
the world's growth. Do they serious
ly suppose that the educated laity of
England men as conversant with the
sacred oracles as they are themselves
will, in the latter half of the nine
teenth century, admit pretensions
which even in the darkness of the
middle ages were disputed most
strenuously? What! shall we admit
a cold, priestly shadow to darken our
hearts, and to fall between us and all
that we hold most Eacred and most
dear in this world and the next?
Southampton and other towns that
may be infected with this fatal virus
of ecclesiasticism would be hard driven
indeed were they to arrive at such a
conclusion in this year of grace.
This island is Protestant, and will re
main so. Theso Anglican priests
clearly belong to another country and
to another age. And by going over
at once to Rome they would at least
render it possible for tis to believe
they have as sensitive a respect for
their consciences as it is impossible
to doubt they have for their po&itioa
and their pockets."
It is as refreshing as it is rare to
find such utterances as these from tho
same source. The Recorder deserves
very little thanks for the position it
has been compelled to take in rela
tion to the errors of the Anglican
Church. It has shirked the responsi
bility as long as it ccnld. Public
opinion is shaped and controlled by
the public press, and sometimes it
turns the tables and forces the papers
to fidelity to their mitsior. Metho
dism is more than adjunct to Protest
ant Episcopalianism, even its peer
and ally.
The "Rules of a Helper," framed
for the use of Methodist ministers.and
which are read twice a year, should be
revised and improved. At all events,
the rule which reminds the ministers
of the body that "they have nothing
to do but to save eouIs," has been
quoted and used to justify a policy of
neutrality which could not be defend
ed. John Wesley wrote a pamphlet on
the American war. Thus ho took an
interest in public questions, and
joined the party he considered to ba
in the right. Ministers should not
be political hacks or factionists, but
they should watch closely and with
intelligent and observant vigilance, all
public questions, and oppose or aid
them, as they think they would serve
the cause of morality and religion, or
injure them. The one thing which
Methodist ministers should chiefly do,
is to preach the gospel, but this term
has an all comprehensive, all involving
meaning which too many seem to
overlook. It implies that the minis
ter must inculcate lessons to guide
the politician in the halls of legisla
tion as well as to guide him as a guil
ty and unpardoned sinner to tho
cross of Christ.
Jons Knox.
Feb. 22d, 1873.
For the Advocate.
SKEPTICISM!. NO. I.
In an oration pronounced before
the Grand Orient (Lodge) of France
in 18G7, by M. Hermitte, on 'Voltaire;
his Life and Works,' occurs the fol
lowing as to the religious belief of
Voltaire, who is asually classed among
infidels: 'not only he believed that
there was a God, but more still, that
man has some duties towards him;
that the religious sentiment, inherent
m human nature, is the basis of all so
ciety, the origin and sanction of what
ever is moral.'
If God did not exist, it would be
necessary to invent one, he has said
with an earnestness, which those who
pass to be more religious than he, do
not always have. This is all that ia
said of him as to his religious opin
ions. I quote it merely to show how wide
ly different the enemies of revealed
religion are from one another. Great
as Voltaire unquestionably was, he
could not have speared ai. a dinner
complimentary to Tyndall. While
Lamarck, were he alive, would sneer
at Dawin, and ridicule his theory of
a. few living forms having been at first
created, and from these were 'developed
and selected' the forms we now have
of animal life. Lamarck gets along in
his 'Vestiges of the Natural History
of Creation' without a God at all.
From a mass of mud, subjected to a
peculiar heat, a worm or some other
low, very low, form of life, is produced,
and this progresses on, by successive
graduations, until man becomes the
linal descandant of a monkey, thus
arriving at precisely the came result
that Darwin does, though by a totally
different set of scientific facts.
Huxley is exactly the reverse of
Darwin, and believes in the evolu
tion of living matter from non-living
matter. The contest with the as
tronomers is too old for repetition
here, and, instead of contradicting re
vealed religion, has only strengthened
it. The geological discussions are
now really passed, and the boasted
triumphs of thosa who sought thus
to assail Revelation have groundea
their arms, and no scientist of this
day would risk his reputation, or at
tempt to gain notoriety by exhuming
the fossil scientific facts (?) which
made the ridiculous weapons of their
scientific (f) predecessors.
There is but one common ground
on which they unite, and that is, an
attack on the truths of revealed religion.
Their own scientific facts contradict
one another at almost every point.
There is a generally pervading error
relative to these scientists and their
so called scientific facts, and that is,
that the facts which they allege, are
true, and so universally received as
such, and entirely correct. The very
reverse is true; their so-called scien
tific facts 8 re not at all received by the
scientific world as facts. They are
usually uttered and announced by
these self-conceited scientists as facts,
with an assurance that is ridiculous.
They are, as Prof. Gaillard stybs them,
'the spurious and unworthy children
of science.' Scientists, strictly speak
ing, are few in number, the mass of
the reading people take scientific facts
very much on faith. Bat it is entirely
wrong to suppose that the facts on
which Darwin.Tyndall and others build
are generally recognized as established
and uncontradicted by the great ma
jority of scientists. It is to be re
gretted, moreover, that scientific men
do not oftener step forward and de
feud the truths of revealed religion, as
Prof. Gaillard has done, in his admi
rable essay now going through the
Advocate.
Voltaire: Sa Vie et Sea Oeuvres par C. F.
Hermitte, 5SG7 Bulletin du Grand Orient de
France, Mars 5S!7.
Legiste.
Ail Aildress to Young Preach
ers No. IV.
BY HEV. L. riEHCE, D. D.
In my estimation, a preacher, fully
able 'rightly to divide the word of
truth,' is, in his calling, a great man.
Whether he can translate the Scrip
tures from a dead into a living lan
guage, is only a question of degrees;
whether he has so studied them as to
be able 'rightly to divide them, is a
question of qualification indispensa
ble in an honest and able teacher.
Instances have arisen in the evening
of my day, in which I have been sat
isfied, that the prevailing, pervading
humor of a gifted young preacher,
was the very one which Paul de
nounced, as constituting no part of
his motivity in preaching to the Co
rinthians: namely, 'excellency of
speech and wisdom.' One of these
cases, I sought, at a proper juncture
in his life, to benefit, by calling his at
tention to other motives and methods
of mental training from those which
he had unfortunately adopted. But
alas ! while his demeanor toward me
in all othar matters was sufficiently
deferential, I saw at once that with
reference to this matter, he felt him
self far better qualified to judge how
he should preach, than I, who had
been reared in the dark days of Meth
odist preachers, possibly could. I
heard afterwards of this young broth
er's boastingly saying, that he had
spent whole days in perfecting a sin
gle sentence of one of his highly
wrought written discourses, and giv
ing as his reason, that, he had a 'rep
utation at stake.' Well, so had Paul,
and so feels every genuinely called
ambassador of Christ. But it is not
a reputation for grammatical accuracy,
and rhetorical elegance for splendid
composition, merely as composition.
The reputation cf which Paul was
jealous, was a reputation for declaring
faithfully to the Corinthians, the tes
timonies of God God's own truths,
so that the faith of his converts might
stand 'in the power of God.' and not
in tho 'wisdom of man.' I ask in all
sincerity every whole s ouled, sound
minded preacher, if b.e does not see,
that just in proportion as he puts him
self into his sermons, he puts Christ,
and the attesting power of the Holy
Spirit, out of them ?
Oa this point, I wish my brethren,
and especially my young brethren, to
hear me patiently; for I feel perfectly
satisfied of the value of my opinions
in tho premises. I am satisfied, as a
matter of fact, that the supernatural
attestation of divine power to the
ministry of the Word, does not attend
our preaehing as it once did. And
yet, as a ministry, we preach theBame
doctrines. Well, as to our matter I
must admit that we do. But as to our
manner of presenting these doctrines,
there is a wide difference between the
present and the former days. In our
earlier days, when we were less con
cerned about the grammar and rhe
toric of our discourses, and more
anxious about their directness, and
efficiency in the immediate conversion
of sinners, we felt in its full import,
the insufficiency of learning, however
extensive, or of eloquence however
captivating, to convert sinners with-
out this supernatural accompaniment.
Hence, at this advanced period of my
life Methodist preaching as I knew it
then, reminds me continually cf the
profound significance of Scripture
phrases, chosen, as I now believe, by
the Holy Ghost, not to depict inci
dents in religious experience, but to
declare states of feeling iaEeparablo
from a genuine religions state. Ac
cordingly, God has said by His Proph
et, that when Zion meaning the
Churoh travails, she briDgs forth
children. This word travail is a
specific term, and designates the state
preceding parturition. Now, as there
are no births unless preceded by tra
vail, and as these always follow it, it
makes this state of tho Church the
state of travail for souls one of spe-
( cial interest to her; the more so too,
as it evidently nieairb that irafailfuueL
precede the birth of souls. By all this
I moan to say, that this idea of soul
travail for sinners was a state of feel
ing always visible in our Zion in my
early days. The preachers of those
days were in travail of soul all the
time. They spent very little time in
eocial pastimes, but very much in
agonizing prayer for the descent of
the Holy Ghost upon them and upon
their congregations. Sinners consti
tuted tho burden of their souls' de
sires. They never entered upon their
daily work without wrestling with
God for ihe 'demonstration of the
Spirir, and power.' This state rH
things in Zion was empatically a state
of travail, and ihe promise is that
when this is the state of Zion not
the transient event of a protracted
meeting that children shall be born
unto her. And there was a regular
bringing forth of spiritual children un
to Christ, as long as thi3 travail in
Zion wa3 a prevailing element through
out oar common Methodism.
I am profoundly astonished at the
manifest want of this peculiar con
cern for sinners, graphically depicted
by the Holy Spirit in this chosen illus
tration. As well might a mother in
travail strive to hide her anxious
pangs, as for a Christian man or wo
man, to seek to hide this travail of
soul for sinners in general, not to
speak of unconverted children and
friends if indeed, they were in this
painful state. But alas I it is my sad
duty to say that the Church generally
presents no symptoms of soul-travail.
In all that is presented in what we
now call revivals, I see nothing that
approaches what common sense tells
me the Holy Spirit signified by the
employment of this striking figure, to
set forth not what might, but what
must precede a Holy Ghost revival.
TtTe Church was evidently intend
ed, in much more than a mere figura
tive sense, to be considered the moth
er of Christ's children. Take away
this idea from the Church as a divine
institution and you destroy it. But
give it its maternal place in tho family
of Christ and you will at once see why
it is that the increase of Christ's
household is made dependent upon
the travail of Zion.
But let us return to the relation
sustained by tho ministry to this tra
vail in Zion. As already intimated,
there was within my day, a time,
when with them, this peculiar concern
for sinners constituted a continual
harden. They never entered their
pulpits until they had wrestled in
prayer for the special help of their
Heavenly Father. They could see no
reason why God bhould withhold the
tokens of his favor, except as an evi
dence of his displeasure. This, then,
godly men felt, 'may be because of
some fault in me,' and they prayed all
the more earnestly. This state of.
travail for dying sinners was regard- J
ed as the crucial test of a man's call
to the ministry.. No powerful awak
enings, no visible conversions, such
as were clearly authenticated by the
testimony of the Spirit, was intolera
ble. Now, I want to be clearly un
derstood when I say, that I suppose
that any circuit preacher of that day
did more of this sort of preaching in
one year than eny one of you does
now in tor.. And I pray you. my
young brethren, not to let Satan be
guile yo'i Ii is 'n.,- that having to
preach. &L y day wa
rable to the
but no caangre in tho iuethods of our
ministry can justify any declension ia
our yeur.aing concern for the salva
tion of 80.ls. And I toll you, there is
a sad failing off at this point.
If ihe life cf this painful t solicitude
depend-3 upon its daily use as I dare
say it does- -then, there is no regular
pastor who can plead the want of daily
labor to save soul3. I f6ar that even
in our cities, where pastoral work
seems mere easy and natural, there is
a wide misapplication of it. I do not
believe tl at it is so much the duty of
pastors to run after those who ought
to be considered the saved, as after
those who are in this respect, un
saved. To my mind it d;cs not seen
possible to feed this affection called
travail, on what we call pastoral visit
ing among our Church members. It
can only be fostered by pangs for the
unborn. I am most special in these
remarks. Christ could have meant
nothing les3, nothing else but this, in
his parable of the one lost sheep,
against the ninety and nine in their
fold at homo. To seek and to save the
lost, was Christ's main business when
on earth; and we must imif.at? Him.
Every degree we fall below this sense
of spiritual travail, is a declension to
ward zero, in our ministerial power.
My opinion is, that as pastors we
are called to rule in the Church, and
to feed Christ's thecp ftom the stores
of knowledge which we are specially
enjoined to lay in for this purpose,
and from the stores rl our experience.
But we uio not to abridge our spe
cial call 40 th;: rreater work of call
ing ainnerw rorJ-itance. Nor are
vfc?vh:i.nP we have done tnis
fully because v - -yve preached repen
tance where they might, and ought
to have heard the proclamation. We
ought never to feel that our duly to
ward binners has been done, so long
as there is pny practicable mode of
approach to them, untried by us.
I beg leave, brethren, to call your
attention to the example of Paul in
Abia. He says t iat there he preach
ed repentance and faith 'publicly and
from house to house.' Now then, as
this last mentioned method of preach
ing is always practicable, and has
apostolic example; and as common
sense, supported by multiplied in
stances, assures us that many souls
may be saved by this fireside preach
ing, who will inevitably perish if left
to themselves, how can we let slip
this only way to them through cur
instrumentality as the ministers of
Christ ? If we are contented to do
less than we could accomplish b a
little more labor, we demonstrate by
our own showing, that the love of
Christ does not constrain us in our
official relation to Him. His love for
as made Him do all He ought to do
for as. Bat the example of His love
for us, lacks a great deal of compell
ing us to do all we ought to do to
ward saving the purchase of His
blood. If our pastors give up this
preaching from house to house to
make converts, because they preach
publicly; or, if they devote all their
time for preaching from house to
house with the specific object of mak
ing converts, to gratify with their
visits, those already in Christ's sheep
fold, they do greatly err. Members
of the Chu;ch must be ruled by their
pastor, and taken care of by the
Church, while he labors constantly
and earnestly to build it up.
From the Louisville Medical Journal.
ETIIXOCKAPIIY.
BY K. S. GAIIXAKI), M. D.
Medical and General Science aa Vindicators
of the Mosaic Record, and as Uepudiators
of the Modern Doctrines of Development
and Selection.
(COSTISUED.)
Ethnography, or the science of the
races, constitutes, of course, one of
the chief arguments used by skeptics
for ridiculing and repudiating the Mo
saic teaching of the unity of the hu
man race; this science is equally cul
tivated by the believers in the Mosiac
Record for the purpose of glorifying
this record and protecting it. Eth
nography constitutes, therefore, una
voidably, one of the chief fields to be
examined during the presentation of
this article.
Before considering its relations to
the arguments that have been famil
iarly adduced in denial of the unity of
race, aa taught in the Mosiac Record,
it is necessary to briefly examine the
ethnological characteristics adopted
with respect to races extinct, and at
present existing.
The earliest classification known to
science is that of Aristotle, and it re
quired long years of angry discussion
before the chief basis, that of color
alone, was rejected as unsatisfactory,
unscientific, and illogical. It is most
probable that this was the first classi
fication ever suggested or rocognized;
for it rests solely upon that ocular
though rude evidence which would
naturally, in tha infancy of this study,
be selected. Literature furnishes
abundant evidences of the attention
which tho earliest nations bestowed
upon the difference of color in races;
and the speculations as to their cause
are.if amusing, ingenious and elaborate.
The basis adopted by Aristotle has
had able advocates, and among these
are to be recognized the familiar
names of Buffon, ,Linnreas, Liebnitz,
Hunter, tnd others; though some of
these naturalists combined other char
acteristics with that of color, for the
completion of their classification. It
is needless to describe these charac
teristics; for, with the original basis
of classification adopted, they have
now only an historic interest.
Camper's bafcis of classification is
the next that attracted scientific at
tention. This is v eil known as that
having the facial angle for its basis.
To effeci the measurement of this an
gle, a line is drawn from the external
opening of the ear to the nostrils. A
second line is drawn from the most
prominent part of the forehead to
that portion oi the upper jaw in
which the teeth ara implanted; this
portion being known as the alveolar
process. Between these lines a space
or angle exists, which varies with the
different crania examined. This angle
is technically known as the facial an
gle, and constitutes the basis of Cam
per's system of ethnological classifica
tion. To give some conception of the
relation of the facial angle to the dif
ferent races of men or of animals, it
may be stated that the facial angle of
tho Chimpanzee or Orang Outang
(one of the immediate human progen
itors, according to Darwin, Huxley,
etc ,) is 5Go; in the African, it is from
65p toTOo; in the Caucasian, it varies
from 75o to 82o. It is impossible
however, to dwell at length upon this
now obsolete system of classification.
It is more practical, interesting, and
important to proceed at onca to an ex
aminaiion of the system now almost
universally adopted, the great system
of Blumenbach.
This naturalist early observed, that
in the ingenious system of Camper no
allowance is made, in tile measure
ment of brain development, for the
lateral capacity 6f the skull. Without
giving, in tiresome detail, the basis of
Blumenbach (it being premised that
he also relied upon the color of the
hair and eyes as supplementary to hia
system), it is sufficient for present pur
poses to state, that his conception and
estimate of craniological development
were formed ly looking, from, above,
downward upon the skull toex amined.
If a skull be thus viewed, there is ob
served an irregular, oval form, this ir
regularity being largely dependent in
its extent and varieties upon heredi
tary descent, education, and employ
ment. This oval is unusually smooth,
or nearly so, posteriorly, while it is
irregular ia front; this being due to
the configuration of the bones
of the face. These bones pro
ject in different degrees; first, the pro
jection of the jaws; then that of the
nose; and lastly, that of the forehead.
In Blumenbach's system, great atten
tion ia bestowed upon the variations
of the zygoma or.arched bone, extend
ing from the temporal bones or temples
to the bones of the cheek. When the
skulls of different races are viewed
from above, it is apparent that the va
ried configuration of the parts named
will give varied and contrasted out
lines. Comparison of skulls, by this meth
od of downward inspection, with due
attention to complexion, color of hair
and eyes, constitutes, briefly and sub
stantially, what is known as the great
system of Blumenbach.
By this method he established the
familiar classification taught now even
in primary schools. The chief divi
sions are represanted by the Cauca
sian, Mongul, and African races. Be
tween the Caucasian and African
racea,Blumenbach established a fourth,
the Malay; and between the Cauca
sian and Mongul, a fifth, the Ameri
can race.
With the great and striking varia
tions of complexion, color of hair and
eyes, contour of skull and facial an
gle, thus existing in the human race,
is it possible to reconcile such differ
ences with that teaching of the Mosa
ic Record which ascribes to such di
verse races a similarity or unity of
origin ?
In examining this question, it is
first desirable and proper to show that
in the vegetable kingdom, and next in
that of the inferior animals, there
have been (and there are now) great
er departures from the original types
than are to be found in the physical
history of man. Such analogical rea
soning is not only suggestive and in
structive, but it prepares the mind by
successive examples and gradations
(in the state of being) to perceive
and appreciate with less surprise those
ultimate truths, which, if presented
without Buch a preparation or intro
duction, would bo more difficult of
comprehension. The elevation which
is eatily attained by uniform and suc
coBeive steps, requires a severe strug
gle to reach, when this must be done
by a single effort. As the human
body, by gradations or steps, easily
reaches great elevations, almost unat
tainable otherwise, so it is with the
human mind. In the study imme
diately engaging the attention of the
reader, this importanl fact will be il
lustrated. Firat, then, the reader
will be called upon to examine the de
partures from the original types in the
vegetable world and in the different
races of the inferior animals. If all
of these variations or departures were
to be narrated, this subdivision alone
of the subject would transcend the
limits assigned to this entire paper.
Rejecting, then, those examples which
are less striking and which are al
ways accepted without contention, the
exposition will be coafined to a dis
play of the most conspicuous depar
tures from, original types; for it is
there departures which constitute the
chief and most instructive subjects of
this great fctudy; they constitute a
very material portion of the whole
field of the argument
It is evident that if fair and proper
reasons are given for admitting a
similarity of origin in extreme and ap
parently diverse iaces of animals and
plants, there must be removed great
difficulties in admitting an identity of
origin in varied and diverse races of
men.
(to be continued.)
GHOSTS.
UY T. HE WITT TALMAOE.
It is difficult lo escape from early
superstitions. You reaeon jgainst
them, and are persuaded that they are
unworthy of a man of common sense;
and yet yon cannot shake them off.
You heard fifty years ago that Friday
was an unlucky day. You know bet.
tor. You recollect that on Friday
Luther and William Penn were born,
and the Stamp Act w as repealed, and
the Hudson River discovered, and
Jamestown settled, and the first book
printed. Yet yoa have steered clear
cf Friday. Yoa did not commence
business on Friday. Yoa did not get
married on Friday. You would not
like it if the Governor of the State
proclaimed Thanksgiving for Friday'
The owners of steamships are intelli
gent men, but their vessels do not
start on Friday.
If early superstitions were implanted
in your mind, you do not like to re
turn to the house to get anything when
you have once started on a journey.
Perhaps you are careful how you count
the carriages at a funeral. Y'oa pre
fer to tee the new moon over the right
shoulder. Though you know (here is
nothing in the story of ghosts which
your nurse or some one about the old
place used to tell you, yet you would a
little rather not rent a house that has
the reputation of being haunted; and
when called to go by a country grave
yard after twelve o'clock at night, you
start an argument to prove that you
are not afraid.
We never met but one ghost in all
our life. It was a very dark night,
and we were seven years of age. There
was a German cooper, who, on the
outskirts of tho village, had a shop.
It was an interesting spot, and we fre
quented it. There the old man Blood
day after day, hammering away at his
trade. He was fond of talk, and had
his head full of all that was weird,
mysterious, and tragic. During the
course of his life he had seen almost
as many ghosts as firkins; had Been
them in Germany, on the ocean, and
in America.
One summer afteruon, perhaps hav
ing made an unusually lucrative bar
gain in Hoop-poles, the tide of his dis
course bore everything before it. We
hung on hia lips entranced. We no
ticed not that the ehalows of the even
ing were gathering, inr remembered
that we were a mile from home. He
had wrought up our boyish imagina
tion to the tip-top pilch. He had told
us how doors opened when there was
no hand on tho latch, and the eyes of
a face in a pictura winked one windy
night, and how intangible objects in
white would glide across the room,
and headless trunks rode past on
phantom horses; and how boya on the
way home at night were met by a
sheeted form, that picked them op and
carried them off, so that they never
were heard of, their mother going
around as disconsolate as the woman
in the 'Lost Heir,' crying, 'Where's
Billy ?'
This last story roused ns up to our
whereabouts, and we felt we must ira
home. Our hair, that usually stojd
on end, took the strictly porpoudicU'
lar. Our 11. su crept with horror of
theexpelitiouhjaioward. Our faith
ia everything solid had been bhakou.
We believed only in tho subtile and in
the intangible. What could a boy of
seven yvars old depend upju if one of
uiase beauless horseman ruiirht auv
moment ride him down, or one of
these theoted creatures pick him up?
e btartai up tho road. We were
barefoot. We were not, impeded by
any useless apparel It took ns no
time lo get nuder wav. Wo folt that
.ro it"-t t crml', if would bo well to
gel as near tho doorsill of hmo u t
possible. We vowed that, if we were
only spared this enco to get homo, we
would never again allow the night to
calch us at the cooper's. The grouud
flew under our feet. No headless
horstmau could have kept up. Not a
star was out. It was tho blackness of
darkness. We had made half the dis
tance, and were in 'the hollow' tho
most lonely and dangerous part of the
way and felt that in a minute moro
we might abate our speed and take
fuller breath. But, alas I no such
good fortune awaited us. Suddenly
our feet struck a monster whether
beastly, human, infernal, or supernal,
witch,ghoet, demon, or headless horse
man, we could not immediately toll.
We fell prostrate, our hands passing
over a hairy creature; and, as our
head struck the ground, tho monster
rose np, throwing our feot into tho air.
To this day it would have been a mys
tery, had not a fearful bellow revealed
it as a cow, whioh had lain down to
peaceful slumber in the road, not an
ticipating the terrible collision. She
wasted no time, but Btarted up tho
road. We, having by experiment dis
covered which end of us was up, join
ed her in the race. We knew not but
that it was the first instalment of din
asters. And, therefore, away we wont,
cow and boy; but the cow beat She
came into town a hundred yards ahead.
I havo not got over it yet, that I let
that cow boat
That was the first and last ghost we
ever met. We mado up our minds
for all time to come that the obstuclos
in life do not walk on tho wind, but
havo cither two legs or four. Tho on
ly ghosts that glide across tho room
are those of the murdered hours of tho
past. When tho door swing open
without any hand, wo send for tho
locksmith to put on a better latch.
Sheeting has beon so high since tho
war, that apparitions will nevor wear
it again. Friday is an unlucky day
only when on it we behave ill. If a
salt cellar upset, it means no niibfor-
tune, unless you havo not paid for tho
salt. Spirits of tho dei.nf(rl l.nvn
enough employment in the next world
to keep them from cutting up monkey,
hines in this. Potter look out for
cows than for spooks.
Here is a man who starts out ia a
good enterprise He makes rapid
strides. He will establish a school.
He will reform inebriates. He will es
tablish an asylum for tho destitute. The
enterprise is under splondid headway.
But fiome lazy, stupid man, holding
large place in the community, defeats
the project With his wealth and influ
ence be opposes the movement He
says the thing cannot be done. He
does not want it done. He will trip it
np; and so the great hulk of obesity
lies down across the way. His Btupid-
lty and beastliness sacceed. The cow
beat !
A church would start out on a grand
career of usefulness. They are tired
of hutka, and chips, and fossils. The
wasted hands of distress are stretched
up for help. The harvest begins to
lodge for lack of a sickle. A pillar of
fire with baton of light marshals tLa
host. But some church official, pri
ding himself on aristocratic associa
tion, and holding arr jminont pew.eays:
'Be careful I preserve your dignity. 1
am opposed to such a democratic re
ligion! Heaven save our patent
leathers !' And, with mind staffed with
conceit and body stuffed with high
living, ho lies down across the road.
The enterprise sluuiblos and falls over
him. He chews the cud of satisfaction
The cow beat!
I know communities where there
are tcores and hundreds of enterpris
ing men; bat some man in the neigh
borhood holds a large amount of land,
and he will not sell. He has balked
all progress for thirty years. Tho
shriek of a steam whistle cannot wake
him up. The liveliest sound ho wants
to hear is a fisherman's horn coming
round with lobsters and clams. His
land is wanted for a school; but he
has always thrived without learning,
and inwardly thinks education a bad
thing. At his funeral the spirit of
resignation will be amazing to tell of.
While he lives he will lio down acrof a
the path of all advancement. Public
enterprises, with light foot, will come
bounding on, swift as a boy in tho
night with ghosts after him; but only
to turn ignominious somersault over
bis miserable carcass. The cow beat I