With all these facts before us, it is scarcely possible for us to conceive of any two species of the same genus being more opposite to each other than the white man and the negro. But men, educated to a religious belief of a common origin, will cling to it, and on it form theories of restorable natures, in spite of the most commanding evidences which, in every way, thicken around them. Cain’s wife may or may not have been of the seed of Adam. But whether she was or was not, or of a different species, is a subject of but little consequence to us in the present time, for we have to deal with things, not as they were, nor as they may have been, but as we actually now find them in being. No common type of this great genus, man, has ever been produced by either change of climate or country, nor by cross in reproduction. But, on the contrary, amalgamation is found to be the down-hill to the grave of all the species. The American Indian has disappeared by the operation of many causes, but none other have been so fatal as the intermingling of his blood with the Caucasian’s. The mulatto, or mule man, of the black and white cross, also travels downward, and soon disappears, if not reinforced with pure blood from one or the other species. “He will not,” says a learned American writer, “reproduce after the third remove from the original unity.” Consequently, if the rule be unexceptionable, a mulatto, in the fourth remove, unaided by an intervening black or white parent, does not exist upon the whole face of the world. Why should not such propositions be investigated, and facts determined, before a country is torn to atoms by a madness built on the assumption of universal equality, without regard to race or species? But men seeking power through deception—the churchman seeking dominion over other sects—the tory, the ascendency of the British crown—the half-starved politician, the spoils of office—the vain, a strap or two of tinsel, and the covetous trader, the plunder of a camp—may find negro equality as convenient as any other device. But you proclaim an age of progress, and dignify folly with the name of an experiment—an ideal pomp around which has ever clustered the frivolous and the vain. But do you not know that experiments are far more common with the ignorant than with the learned? They experiment because they know not of the experiments which have gone before them. Africa is as old as Europe, Asia or America—her days as bright, her years as long, and her seasons as refreshing. Why, then, does she linger behind them? They educated themselves; why has she not also done like them? If her children be claiming an equality before the law, should they not be required to show us their equality behind it?