of Red Republicanism and Black Republicanism of Socialism, Fanny Wrightism, Freelovism, Spiritualism, Agrarianism, Abolitionism, and Freesoilism, of "red spirits and white, black spirits and gray"-have, by legal enactments in the Congress, and all their acts in the conduct of the war, declared themselves to be "opposed to any armistice, or intervention, or mediation, or proposition for peace, from any quarter," and determined upon the "subjugation, confiscation, and extermination of the South." So long as they continue in power this war will continue, and should Lincoln be re-elected, or be substituted by Seward or by Chase, instead of terminating, it will be renewed with double violence and energy.

ELEMENTS OF YANKEE STRENGTH.

But, when we come to consider and accurately measure the probabilities of the success of the opposition at the North, however rapidly its elements may be concentrating and progressing, and while politically aiding and encouraging the movement, let us not forget that the Republican administration is still backed by a majority in the Congress, by a powerful army and navy, by the influences of an immense patronage, and by all the appliances of power, carrying along martial law and the suspension of the writ of habeas corpus for the suppression of public sentiment. In the latter respect it is to be deeply regretted, now before the country and hereafter in the face of history, that our government should have followed after the infamous example. Had Washington, during the war of the revolution of 1776, when the Congress declared him temporary dictator, instead of declining the office, which he did, proceeded to exercise the powers with which it invested him and suspended the writ of liberty, it is not hazarding too much to say, though no man was so reverenced as he, that, in the spirit and temper of those times, a thousand daggers would have been driven by the hands of freemen to his heart. During the last war with Great Britain its suspension was never deemed necessary; and during this war, if there ever was a time for its enforcement, that time passed with the first six months of the struggle, when the land overflowed with Yankees and alien enemies. Only one locality now remains in the Confederacy where it can possibly have proper application, and that, I am sorry to say, is Texas, where candor compels me to admit that Unionism, traitorism, and general vil

F

OT

E

lainy stalks abroad in the face of day, with head erect, and in
defiance of the State and the Confederate authority. But let
this pass. We should, moreover, remember, in estimating the
probabilities of party actions at the North, that the conquest of
the South and the confiscation of the estates of our landed pro-
prietors is absolutely required by the war debt of the North;
and that William H. Seward has boldly announced the perpetua-
tion of rule and perpetuation of war by declaring that, “by the
Constitution of the United States Abraham Lincoln was elected
President for four years of all the states. That, by the rebel-
lion, he has been debarred from acting as President of eleven of
these states; and that the constitution will not be fulfilled in
respect to his election until he has served as President for four

years of the whole." Let us, therefore, taking advantage of
their presidential controversy, and the inevitable temporary and
partial remission of their military exertions during its pendency,
proceed to concentrate our resources, throw vigor into our arms,
and rise up, as one man, to strike them in their weakness. It
is only, after all, through triumphant courage and victorious
campaigns that peace can be positively assured.

意思

NO

་

ART. II.—MYSTERY OF THE BRUTE WORLD.

No one can look upon the animal creation and not be lost in
the astonishment excited by their mysterious existence. Το
what end have they been created? What are their relations

toward us? What will be their condition in that future state of
which Holy Scripture speaks as "the manifestation of the sons
of God," in which "they themselves also shall be delivered
from" the present "bondage of corruption, into" a measure of
"the glorious liberty of the children of God"?*

This is a subject which deserves a more attentive considera-
tion than has been usually given to it. There were nations of
old, and those the most learned and polished in the world, who
not only received brutes into their society, but gave them a rank
far above themselves, esteeming them familiars and favorites
of the gods. In ancient Egypt and other countries various

animals received adoration; and as St. Paul remarks, in his Epistle to the Romans (i, 23), "birds, and four-footed beasts, and creeping things," were made objects of votive veneration. The days of such degrading superstition have passed; but in viewing our own comparative greatness in the scale of creation, let us not do the lower animals injustice, but remember that there is infinitely more in God's universe than man's philosophy has ever dreamed of. In some respects, they even teach and shame proud man; and a living poet has some beautiful meditations

Formerly, and indeed until within the last two centuries, their possession of souls was almost universally disputed; it was common to deny them any kind of reasoning faculty, and to solve their most sagacious actions by the vague word instinct. We have come, of late years, to think better of our humble companions; and few at present, who believe in the immateriality of the human soul, would deny the same to at least the higher orders of the inferior animals, however the spiritual being of certain others may revolt our prejudices. Their body resembles our own, with its four limbs, its spinal marrow, main organs in the head, and in many other respects; and why should we deny them a kind of soul, equally the rude draught and imperfect imitation of ours? Solomon speaks of "the spirit of man" and "the spirit of the beast;" and it is a strange, an almost solemn and pathetic thing, to see an intelligence imprisoned in its dumb, † Eccles. iii, 21.

E. Bulwer Lytton.

rude form, struggling to express itself out of that-even as we do out of our imprisonment in our houses of clay, and succeed very imperfectly.

What ought to mortify and teach us humility in the likeness of brutes to men is, the anger, the revenge, the greediness, and other low passions to which we see them alike subject. It is impossible to look with much reflection at any animal, especially one of what may be called the half-thinking class, and not consider that it probably partakes more of our own thoughts and feelings than we are aware of, just as it manifestly partakes of our senses, and may even possess faculties or perceptions which we are unable to conceive. Indeed, a great philosopher has declared that “the acts, motives, and feelings of the lower order of animals are one of the profoundest mysteries that can exercise the mind of man;" and it was the belief of Plato that the animating principle of the brute creation is but a repressed and multilated form of the same essence which in man shines forth in the fulness and brilliancy of reason. What, then, is the barrier between us and them-the line which they can not pass? It is not reason merely. If we set aside that ambiguous term, and exchange it for the plain word understanding, who can deny that brutes have this? We may as well deny that they have sight or hearing. The grand distinction, therefore, between them and us seems to be this: that we are capable of knowing, loving, obeying, and enjoying GOD, which the inferior creatures are not, at least in their present state. This is the specific difference between man and brute-the great gulf which the latter, as now constituted, can not pass over. At the creation God said to man in Paradise, "Have thou dominion over the fish of the sea, and over the fowl of the air, and over every living thing that moveth upon the earth;"* in allusion to which the royal and inspired David says: "Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet: all sheep and oxen, yea, and the beasts of the field, the fowl of the air, and the fish of the sea, and whatsoever passeth through the paths of the seas." We thus learn the primeval state of the brute creation from the place which was assigned them in the garden of God. All the beasts of the field and all the fowls of the air were with Adam in Paradise, and there can

be no question but their state was suited to their place that it was perfectly happy, and bore a near resemblance to the state of man himself. Now in the original state of both, as a loving obedience to God was the perfection of man, so a loving obedience to man was the perfection of brutes; and as long as they continued in this, they were happy after their kind, happy in the right state and the right use of all their respective faculties. We may even say that so long they had some shadowy resem blance of moral goodness itself; for they had gratitude to man for benefits received, and a reverence for him; and had also a kind of benevolence to each other, unmixed with any contrary disposition. They were surrounded with everything that could give them pleasure-pleasure unmingled with pain; for pain was not yet-it had not entered into Paradise. And they were im. mortal, too; for it was only "by sin" that "death entered into the world."* God then saw "everything that He had made, and, behold, it was very good."+

But how far is this from being the present case! In what condition is the whole lower world! In what a state is all animated nature since man rebelled against his Maker! Well might an Apostle (directly referring to the brute world) say "The whole creation groaneth and travaileth in pain together until now." Yet nothing is more sure than that as "the Lord is loving to every man," so "his tender mercy is over all his works"-all that have sense, all that are capable of pleasure or pain, of happiness or misery. "He openeth his hand, and filleth all things living with plenteousness; he prepareth "food for cattle," as well as "herbs for the children of men; he provideth for the fowls of the air, and feedeth the young ravens when they cry unto him; he sendeth the springs into the rivers that run among the hills, to give drink to every beast of the field, and that the wild asses may quench their thirst."§ But how, we may again ask, is this reconcilable to the present state of things? How is it consistent with what we daily see around us in every part of the creation? If the Creator and Father of every living thing is rich in mercy toward all; if He does not overlook or despise any of the works of His own hands; if He wills even the meanest of them to be happy, according to their degree; how comes it to pass that such a complication of