speculators; hardly more, perhaps, in all, than those who would join Mr. John Stuart Mill in saying that the right form of Parliamentary suffrage is universal suffrage, open to women as well as men. No ordinary English newspaper would have thought of professing at that time, nor any ordinary English reader of tolerating, the theory that slavery is right. (It is no part of my plan or business to discuss this question of slavery: I will simply say, to avoid misapprehension, that, while recognizing the profound good sense of much that Carlyle has said on this and cognate matters, my own instinct of right and habits of opinion rebel against the pro-slavery theory, and never allowed me to doubt which side I was on, when the question came to its supreme practical issue in the civil war.) Such, then, appears to me to have been the state of English opinion on this subject when the secession occurred. On one ground or another, a large proportion of our population and our writers sided with the South. At first I fancy that no journal and no average Englishman affirmed that slavery is justifiable; but, as events progressed, it became more and more difficult to say that the South was right, and yet that slavery was wrong. "No man can serve two masters," not even such a couple as Jefferson Davis and Wilberforce. The British sympathizers, who had determined to "hold to the one," were reduced to the logical necessity of "despising the other." It was a surprising spectacle. The dogmas and traditions of half a century snapped like threads, when it became their office to constrain a _penchant_. Ethnologists and politicians were equally ready to find out that the negro was fit for nothing but enforced servitude. Parsons, marchionesses, and maiden aunts received simultaneous enlightenment as to Christian truth, and discovered that slavery was not prohibited, but was even countenanced, in the Bible. The inference was inevitable: what Moses did not condemn in Jews thirty-three centuries ago must be the correct thing for Anglo-Americans to uphold at the present day. Did not St. Paul tell Onesimus to return to his master? etc., etc. Many Secessionist organs of public opinion, no doubt, declined to commit themselves to pro-slavery views: they started with the assumption that slavery is an evil and a crime, and they continued protesting the same creed. How far this creed was compatible with so rabid an advocacy of the Southern cause,--how far it was possible for genuine abominators of slavery to continue unfaltering their Southern palinodes and Northern anathemas, after such acts on the part of the South as the refusal to include colored troops among exchangeable prisoners of war, and the massacre at Fort Pillow, and such acts on the part of the North as the Emancipation Proclamation, and the introduction of the Constitutional Amendment for abolition,--these are questions which appear deserving of an answer; yet one may be quite prepared to find that the spirit of