A Southerner employs the term "discussion," as equivalent to agitation; for the South does not proscribe the discussion of any subject, by proper persons, at proper places, and on proper occasions. (Who are proper persons, and what proper times and places, must be left to a healthy, just and enlightened public opinion to determine.) But men shall not lecture our children, in the streets, on the beauties of infidelity; parsons shall not preach politics from the pulpit; women shall not crop the petticoat, mount the rostrum, and descant on the purity of Free Love; incendiaries shall not make speeches against the right of landholders, nor teach our negroes the sacred doctrines of liberty and equality. We are satisfied with our institutions, and are not willing to submit them to the "experimentum in vile corpus!" If the North thinks her own worthless, or only valuable as subjects for anatomical dissection, or chemical and phrenological experiments, she may advance the cause of humanity, by treating her people as philosophers do mice and hares and dead frogs. We think her case not so desperate as to authorize such reckless experimentation. Though her experiment has failed, she is not yet dead. There is a way still open for recovery. As we are a Brother Socialist, we have a right to prescribe for the patient; and our Consulting Brethren, Messrs. Garrison, Greely, and others, should duly consider the value of our opinion. Extremes meet--and we and the leading Abolitionists differ but a hairbreadth. We, like Carlyle, prescribe more of government; they insist on No-Government. Yet their social institutions would make excellently conducted Southern sugar and cotton farms, with a head to govern them. Add a Virginia overseer to Mr. Greely's Phalansteries, and Mr. Greely and we would have little to quarrel about. We have a lively expectation that when our Cannibals make their entreé, "Our Masters in the art of War" will greet them with applause, instead of hisses; with a "feu de joie," or gratulatory salute, instead of a murderous broadside. We want to be friends with them and with all the world; and, as the curtain is falling, we conclude with the valedictory and invocation of the Roman actor--"Vos valete! et plaudite!" FOOTNOTES: [1] Not only does Moses evince his knowledge of the despotism of capital, in forbidding its profits, but also in his injunction, not to let emancipated slaves "go away empty." Deuteronomy xv. 13, 14. "And when thou sendest him out free from thee, thou shalt not let him go away empty. Thou shalt furnish him liberally out of thy flock, and out of thy floor, and out of thy wine-press: of that wherewith the Lord thy God hath blessed thee thou shalt give unto him." People without property exposed to the unrestricted exactions of capital are infinitely worse off after emancipation than before. Moses prevented the exactions of capital by providing property for the new free man. [2] History of the Poor Laws, p. 120.