mitigated only by the force of nature from without, rather than by any inherent quality belonging to any portion of the Negro race. I speak of language as the connecting chain which links together the various African tribes, showing, if not their identity, their immediate connection, and holding to the account of barbarism those exceptions to the rule of barbarism which suggest the pretext for breaking down the barriers which divide barbarism from civilization, and form the basis of all the false philanthropy and efforts of political emancipation which are the curse of the age and country in which we live.

According to Pritchard, and others familiar with the subject, the slaves exported from Congo, which was long the principal resort of the Portuguese traders in black men, have always been regarded by slave-dealers and planters as genuine Negroes. If the physical traits of the Mapoota tribe, who will, as I suppose, be admitted to be undoubtedly of the Kafir race, so fairly represent the Negro character, it will be less difficult to admit that the natives of Mozambique and Congo belong to the same stock. All the inhabitants of the great empire of Congo speak one language, though it is divided into a number of dialects, including the dialect of Loango in the north, that of Congo in the south, and Banda, or idiom of Cassanga, in the interior, forming, collectively, one nearly allied family of languages, or, in fact, one language.

TRAVELERS IN AFRICA.

Since emancipation contemplates the transfer of the slaves to Africa, as the means of mitigating those supposed evils to which they are subjected, having already established by way of derision a republic there, I deem it legitimate to make some inquiry into the nature and condition of the inhabitants of Africa, in order to ascertain if such a change would be expedient or proper, with a view to the amelioration of the condition of the slaves. Of course, to do this, we must take the general authorities of history, and not confine ourselves to those individual authorities of recent date, which may be influenced by the popular delusion of Negro equality, or, for purposes of gain or from political motives, have written books to sell, or been employed for pay to belie the known truths of history.

CANNIBALISM.

With regard to cannibalism, I demand that the advocates of emancipation either adopt it as right and proper, or denounce it, as I do, as beneath the dignity of ordinary animal existence, and as the most disgusting prerogative of barbarism. Probably they will adopt it on the very antique authority of Zeno, Diogenes, Chrysippius, and the Stoics, who esteemed it perfectly reasonable for men to devour one another; or because, in China (and other countries) it is practiced, where, according to Herrera, one great market is supplied with human flesh alone, for the better sort of people; or because cannibalism was universal before the days of Orpheus. I almost fear lest the emancipationists, by adopting cannibalism as right, with such high authorities and precedents to support their position, may endeavor to palliate African cannibalism on the ground that it is not a monopoly, and claim exemption from the great verdict of modern civilization which denounces, as forfeited and condemned, this disgusting and leading custom of barbarism. But if the common sense of the Anglo-Saxon race did not almost universally denounce this hideous custom, I would bring Sextus Empiricus to show that the first laws ever enacted were to prevent men from devouring each other; and even this may be declared, by our sophistical emancipationists, to be one of the first violations of natural right. If the right of cannibalism is claimed, then will nature assert its wrong, and vindicate civilization. But if cannibalism is rejected by the emancipationists, then let us see to what dangers and degradation he would expose the now happy and contented slave.

CANNIBALISM IN AFRICA.

In the "Universal Vocabulary," which is compiled from the very highest authority (p. 218), we learn that the Jagas, of the kingdom of Congo, "take pleasure in eating young women!" And "a princess was so fond of her gallants, that she ate them successively!" "Their choicest food is warm human blood!" "The Jaga chieftain, Cassangi, used to have a young woman killed every day for his table!" "Five or six strong men will at once destroy and share the flesh of a captive." "The women are equally as ferocious as the men, delighting to cleave the skull, and suck the warm brain of the slain!" This is solemn history, though almost horribly incredible.

From the same authority, and others, we learn that seven-eighths of Africa is at present either savage or barbarous. This is the present condition of Africa, by nearly the unanimous voice of enlightened travelers, and scientific explorers.

According to Pritchard, "the Mumbas, a numerous and savage people who live at the east and northeast of Te-te, and at Chicorango, are cannibals."

Dos Sanctas says, "They have in their principal town a slaughter-house, where they butcher men every day."

We learn from Pritchard, that "the Zimbas, or Mazimbas, are a man-eating tribe near Senna." Also, that "the Múlúa tribe slaughter fifteen or twenty men every day."

It is a well-authenticated fact, that the subjects of the Great Macaco are anthropophagi, or cannibals. "This prince has a court so numerous, as to require two hundred men to be butchered every day to supply his table; a part of them criminals, and a part slaves furnished in the way of tribute." It is a part of history, both ancient and modern, that in the market-places in the principal towns and large villages throughout southern, and in portions of central Africa, Negro flesh is sold by the pound, as commonly as beef or mutton is sold throughout these United States; and what is worse, it in only the wealthy or more intelligent classes who are able to indulge in so great a luxury; while the poorer classes, the mass of the people, are envious spectators of the traffic in this so great a luxury, as to tempt them to every violence and crime to enable them to indulge in it.

SUPREMACY OF PAGANISM IN AFRICA.

This is the fate to which emancipation would consign the Negro. These are a few of the selected examples of the horrors of barbarism, furnished by historians, scientific travelers, and Christian missionaries, whose testimony, as eye-witnesses, has become history during the last few hundred years. Meanwhile, the light of civilization has blazed upon Africa from three quarters of the globe, even as the rays of the sun have enveloped the globe itself. Missionaries from Europe and America, from Rome, and London, and New York, have striven with a zeal and fidelity known only to religious enthusiasm, incited by mutual emulation, and armed with those terrors which awe the soul, those allurements which beguile the affections, and those fascinations which enkindle hope; but they have striven in vain against the colossal power of barbarism; and to-day, those heathen orgies which have darkened the annals of the world for four thousand years, are as sacred, to paganism in Africa, as are the rites and ceremonies of Christianity in London or in Rome.

Is this no evidence of the unfitness of the African for civilization? And is it just, in the sight of heaven, to force him from his present willing position of service to civilization, and consign him to a fate more terrible than even death itself!

THE AFRICAN RACE ON THIS CONTINENT.

Look at the African race on this continent, in