the moral and the intellectual nature of man. I am aware of the dangerous nature of the ground I am treading, but shall nevertheless make the attempt to show that it is in accordance with the spirit of religion to consider what in common parlance is called the moral attributes of man, and which would be better expressed by the word _psychical_, as divisible into two, the strictly moral, and the intellectual. The former is what leads man to look beyond his earthly existence, and gives even the most brutish savage some vague idea of a Deity. I am making no rash or unfounded assertion when I declare, Mr. Locke's weighty opinion to the contrary notwithstanding, that no tribe has ever been discovered in which some notion of this kind, however rude, was wanting, and I consider it innate--a yearning, as it were, of the soul towards the regions to which it belongs. The feeling of religion is implanted in our breast; it is not a production of the intellect, and this the Christian church confirms when it declares that _faith_ we owe to the grace of God. Intellect is that faculty of soul by which it takes cognizance of, classes and compares the facts of the _material_ world. As all perceptions are derived through the senses, it follows that upon the nicety of these its powers must in a great measure depend. The vigor and delicacy of the nerves, and the size and texture of the brain in which they all centre, form what we call native intellectual gifts. Hence, when the body is impaired, the mind suffers; "mens sana in corpore sano;" hence, a fever prostrates, and may forever destroy, the most powerful intellect; a glass of wine may dim and distort it. Here, then, is the grand distinction between soul and mind. The latter, human wickedness may annihilate; the former, man killeth not. I should wish to enter more fully upon this investigation, not new, indeed, in speculative science, yet new in the application I purpose to make of it, were it not for fear of wearying my reader, to whom my only apology can be, that the discussion is indispensable to the proper investigation of the moral and intellectual diversities of races. When I say moral diversities, I do not mean that man's moral endowments, strictly speaking, are unequal. This assertion I am not prepared to make, because--as religion is accessible and comprehensible to them all--it may be supposed that these are in all cases equal. But I mean that the manifestation of these moral endowments varies, owing to causes which I am now about to consider. I have said that the moral nature of man leads him to look beyond the confines of the material world. This, when not assisted by revelation, he attempts to do by means of his intellect. The intellect is, as it were, the visual organ by which the soul scans the abyss between the present and the future existence. According to the dimness or brightness of this mental eye, are his perceptions. If the intellectual capacity is weak, he is content with a grovelling