[The progress of the American civil war suggested to Huxley in 1865 the text for an article, "Emancipation, Black and White," the emancipation of the negro in America and the emancipation of women in England, which appeared in the "Reader" of May 20 ("Collected Essays" 3 66). His main argument for the emancipation of the negro was that already given in his letter to his sister; namely, that in accordance with the moral law that no human being can arbitrarily dominate over another without grievous damage to his own nature, the master will benefit by freedom more than the freed-man. And just as the negro will never take the highest places in civilisation yet need not to be confined to the lowest, so, he argues, it will be with women.] "Nature's old salique law will never be repealed, and no change of dynasty will be effected," [although] "whatever argument justifies a given education for all boys justifies its application to girls as well." [With this may be compared his letter to the "Times" of July 8, 1874 (Chapter 28). No scientific monographs were published in 1865 by Huxley, but his lectures of the previous winter to working-men on "The various Races of Mankind" are an indication of his continued interest in Ethnology, which, set going, as has been said, by the promise to revise the woodcuts for Lyell's book, found expression in such papers as the "Human Remains in the Shell Mounds," 1863; the "Neanderthal Remains" of 1864; the "Methods and Results of Ethnology" of 1865; his Fullerian Lectures of 1866-67; papers on "Two Widely Contrasted Forms of the Human Cranium" of 1866 and 1868; the "Patagonian Skulls" of 1868; and "Some Fixed Points in British Ethnology" of 1871:-- His published ethnological papers (says Sir Michael Foster) are not numerous, nor can they be taken as a measure of his influence on this branch of study. In many ways he has made himself felt, not the least by the severity with which on the one hand he repressed the pretensions of shallow persons who, taking advantage of the glamour of the Darwinian doctrine, talked nonsense in the name of anthropological science, and on the other hand, exposed those who in the structure of the brain or of other parts, saw an impassable gulf between man and the monkey. The episode of the "hippocampus" stirred for a while not only science but the general public. He used his influence, already year by year growing more and more powerful, to keep the study of the natural history of man within its proper lines, and chiefly with this end in view held the Presidential Chair of the Ethnological Society in 1869-70. It was mainly through his influence that this older Ethnological Society was, a year later, in 1871, amalgamated with a newer rival society, the Anthropological, under the title of "The Anthropological Institute." During this time he was constantly occupied with paleontological work, as the following letter to Sir Charles Lyell indicates:--] Jermyn Street, November 27, 1865.