be observed. Negroes, in general, are inferior to Europeans; yet some of the former excel in music, mathematics, and philosophy. BLUMENBACH (Goetting. Magazine, t. iv. p. 421.) and Bishop GREGORY have collected the names of Negroes famous for their talents. HERDER and RAYNAL, in various passages of their works, quote instances of extraordinary virtue and morality observed among savages and barbarous nations.

It has been reported, that there are nations without religious feelings; but more exact investigation has shown, that religious ceremonies existed, but had been mistaken for mere social amusements, such as dancing, singing, and fighting. It has frequently happened, that descriptions of savage nations have been given by travellers, who neither knew their language, nor the signification of their manners and customs. Almost all reports of this kind are founded on single observations. How erroneous, therefore, must they be, and how little to be relied on, particularly when they describe the customs of nations hostile to strangers. It is known, that savages frequently steal from foreigners, while they continue faithful to each other, like several criminals in Europe, who show great attachment and justice towards each other, and rather suffer

the greatest torments than betray their companions and friends, but who do not spare either the goods or the lives of other individuals. If a traveller, accustomed to the most brilliant ceremonies of religion, were to meet with a sect of the followers of CONFUCIUS, who have neither temple nor priests, nor any form of external worship; who adore the Supreme Being in mere inward contemplation, and in the practice of moral virtue, and he had no direct means of communication with them, might he not easily be led to think, that they professed no religion whatever? Hence, it is important to distinguish betwixt the faculties themselves and their application. Attachment, for instance, may act with respect to our native country,- to our friends,-to animals, -or to other objects, yet the primitive impulse is the same in all these instances, although the external applications are very different. Courage may be shown in self-defence, or in defending others. He who is fond of approbation, may adorn himself with earrings, with girdles, with chains, or embroidery. Religious people, in like manner, may pay divine honours to a bull, to a serpent, to the sun, to saints, or to the God of Christians; they may howl to the glory of invisible beings, or worship one Deity, by singing psalms, or by the practice of moral virtue, and all

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of these acts may flow from the same primitive tendency to veneration.

Finally, propagation is considered as a means of determining whether animals belong to the same or to different species, according as they can or cannot engender together, or as their issue can or cannot procreate. Tried by this test, also, we must conclude that mankind form but one species.

However, it ought to be observed, that natural history can show only the possibility of mankind being derived from one original species, which, by degrees, has undergone various changes; but it cannot prove the reality of this fact, any more than it can ascertain whether the original colour of man was white or black.

Thus, in the following considerations, I shall take it for granted, that mankind is only one species, comprehending various races, endowed with the same primitive powers of body and mind. Yet, as the sense of smell, attachment, or courage, &c. is stronger in one dog, or in one race of dogs, than in another; so such or such a faculty may be more active in one man, or in one tribe, than in another, though both races are essentially of the same species.

There remains an important introductory point to be considered, viz. whether education, principally instruction, is useful; or, in other words, whether it is better to leave the common people in ignorance, or to instruct all classes of society?

To answer this query in a satisfactory manner, let us remember that the human mind embraces feelings and intellectual faculties; that intellect does not produce feelings, but that the latter are the main causes of our actions. Hence it is a great mistake to confine education to intellectual instruction. Education, then, if well conducted, embraces both feelings and intellect, and improves both the body and mind. Now a few observations will prove that education is preferable to ignorance.

There is a great difference in the actions of all nations, through the different states of civilization. The history of each at the beginning is stigmatized with assassination, parricides, incest, and violation of the most sacred oaths. The selfish passions, then, appear to have enjoyed an overwhelming power; and all enjoyments sprung from the gratification of the lower propensities. In periods of ignorance, too, all nations confined moral virtue to themselves, and supposed the rest

of nature destined to be their prey. Legislation corresponding with the national character at the beginning, is sanguinary; and capital punishment is common. Nay, it falls not on the criminals alone, but also on their relations, and on whole districts. Their religion is founded on terror, their gods are endowed with all the lower feelings and affections, such as selfishness, jealousy, wrath, and fondness for dreadful actions and expiatory sacrifices. If they hope for immortality, the scenes which they expect are conformable to their actual feelings; triumph over enemies, gratification of lower passions, and sensual pleasures. The whole tendency of the mind is atrocity; and their actions might almost be denominated a series of horrid crimes. I doubt whether those who consider the savage state so worthy of commendation, would be disposed to give up the comforts of civilization, and be satisfied with the food, clothing, habitations and accommodations of Barbarians; whether they would prefer roots, acorns, nuts, insects and other animals, at the sight of which we shudder, as their food, to the preparations of a skilful cook; whether they would be better pleased with clothes made of the skins of animals, of leaves or of grass, than with woollen, cotton, linen, or silk habiliments? Whether they would like to exchange our comfortable rooms for