Our readers will perceive that it is no mere theory of abstract science which we are here called to criticise, but one which makes signal intrusion upon the domains both of religion and of humanity. This theory of a diverse origin for each race of men is undeniably repugnant to all simple and literal interpretations of the Scripture, and can be reconciled with the language of the Bible only by a somewhat arbitrary construction of it. Now this attempt to impose a construction upon the inspired language of the sacred oracle is never lightly or rashly to be made. It may sometimes be attempted, but never with any possibility of success by any scheme which has not a radical and deep conformity with the moral nature, the lofty aspirations and deep convictions of the soul; and with all these, Prof. Agassiz's system is as hopelessly at variance, as it is with the facts of man's geographical distribution. Even where the attempt is not altogether inadmissible, Christian faith is bound to guard with jealous vigilance these most precious records of man's early history, and chief among them this sublime account of his origin upon earth.

The tendency to profane and gross speculation upon the origin of civilization and of society is conspicuous in all the history of opinion. Antiquity had its fables of the dragon's teeth; modern philosophy in the last century loved to speculate upon that state of nature out of which society grew; and speculations more gross than the philosophy of the last, and more absurd than the fables of the former era, are rife even now, among those who reject the simple and heaven descended narrative of man's original, with which revelation has enriched philosophy.* It is incumbent therefore, upon all who reverence the Scriptures, or who appreciate the importance to society, of reverential and elevated views of man's origin, and nature, to subject to careful scrutiny every professed conclusion of science which seeks to impose a construction upon this language of the inspired record.

Let no one say that this is bigotry. It is in behalf of science itself, as well as of religion, that we protest against a theory like this. To us the truths of science are dear. We have learned to value them, to delight in them, never to distrust them. We would give them currency through the wide earth, speeding each new discovery, as it goes on its way to enlighten and dignify the minds of men, with our heartiest benediction. And when the new truth comes into conflict, as sometimes it will, with any tra

* We need only mention the name of Virey to recall to all who have examined his work a painful instance of mingled grossness, feebleness and audacity in speculations of this kind; and Bory de St. Vincent falls little short of Virey in flippant assumptions of the same kind; though his distribution of the races seems carefully studied. They have their imitators, in our own language, both British and American.

ditional interpretation of the Scripture, or encounters some narrow prejudice of a mistaken faith, be it ours to mediate between them, and commend the novel and suspected truth to a welcome acceptance; or failing in this, to share the reproach which we can not remove. We ask no nobler office. But to do this we must be able to do homage to science, to place confidence in it, ourselves, as never faithless to its own noble aims. It must bear candor and modesty in its movements; must be patient of investigation, sparing of assertion, severe in its demands on all who are its children and utterly intolerant of negligence and presumption. So shall it form alliance with faith, and be deemed not unworthy to stand side by side with truths sent down from heaven.

But who shall honor or cherish science if his respect for it makes him liable to have hasty theories imposed upon him as undoubted truths? Who shall hold his religious faith at the mercy of a science which assures him that conspicuous fallacies are a "demonstration?" Who shall submit to the reproach of heresy by advocating schemes which may only expose his credulity to contempt? Who shall vindicate science after it has proved careless of its own honorable reputation as the accurate interpreter of nature to man?

Prof. Agassiz's inability to decide what would be the best education to be given to the inferior races, and which of the potent elements of our civilization it were best to drop in our attempts to "force" that artificial state upon them, seems to us exceedingly natural. The religious, the literary, the scientific elements, neither of these can be well spared; while the Caucasian habit, of wearing clothes, the "white" conjugal relations, and the modern arts, seem equally indispensable. Can it be that the indigenous Congo-Guinea notion of a gree-gree, or a fetish, is better adapted to develop the moral faculties of the negro, than the "white" idea of God? Is it possible that the aboriginal American should find more edification in a powow or a medicine than a white sermon or spelling book could afford him? We do not wonder that Prof. Agassiz should find himself embarrassed in settling questions like these, and should leave them undecided till his theory is more generally admitted.

But we must speak seriously of these views; and we can not so speak of them without a tone of sorrow and reproof. A writer who assumes to overthrow all existing ideas of the relations of mankind to one another, and who, when those ideas are actively and powerfully adjusting measures for transmitting our complex civilization to ruder tribes, calls in question its adaptation to their natures, assumes a responsibility of the gravest kind. Even in framing a theory, for himself alone, on such a subject, none but the most matured and accepted conclusions of science should be allowed to influence the mind. And when the question is of

publishing such theories, the highest obligations forbid the utterance of views which have not been formed by patient inquiry, matured by long reflection, and tested by all accessible facts. Even then a mind alive to the importance of the moral interests involved will speak its convictions in no positive and dogmatic tone. But to throw out on merely theoretical grounds such sweeping views-views so imperfectly adjusted to the facts they profess to arrange, and but so partially compared with the facts at all-to give utterance to them, as Prof. Agassiz does, in a tone of confidence in which it becomes no man to speak of his own investigations; and to carry them thus recklessly forward to their conclusions, denying all "equality" "in human society" and all full participation in Christian civilization to other races than his own-piety, charity, and science alike protest against either the utterance or the acceptance of these sentiments upon such scanty and insufficient grounds. This cool construction of a theory, which isolates in all the past and for all the future the feeble germs of civilization that are struggling for existence and growth, from that better and more perfect civilization which the wise providence of God has been so long developing-it is offensive to piety. This erection of barriers between men higher than the mountain chains, deeper and broader than the ocean beds by which nature separates the races, is grievous to all humanity. This supercilious allusion to the Christian heroism which, in love to man, and obedience to God, is seeking to spread through the earth, the religion, the science, the civilization of our age, as "a mock philosophy and a mock philanthropy”—we will not retort against our author's science, the reproach which this language suggests.

We earnestly entreat Prof. Agassiz to reconsider his views. We are unwilling to believe that upon a careful review of them he will either maintain the conclusions he has here affirmed, or vindicate the applications he has been led, in thoughtlessness and inadvertence (we hope we may say it), to make of them. It is a grand and noble work to which the high providence of heaven is calling the leading minds of the race to which he belongs. Endowed with a civilization purer and mightier, and a religious system freer and holier than any the world ever saw before; enriched with means of communication which make our times a constant wonder even to ourselves; the design of heaven for these coming ages stands distinct and luminous before us. Who will count enemies, or measure difficulties, or shrink from impossibilities even, while the pillar of fire leads the way? Nay, it is ours to scatter wide through the nations all that is sanctifying and ennobling in the civilization which blesses our land. They too are children of Adam, perishing under their necessities and their sins; it will be as wholesome for them as for us. They

are the very brethren of the Lord, and the nature which he took with him into heaven is high enough for anything on the earth. They are our brethren also, and their wretchedness and hopelessness cry unto us for relief. To this work of diffusing a Christian civilization through the earth, many a noble and Christ-like spirit is devoted, with an earnestness which would rather perish in surmounting obstacles, than timidly and coldly survey them from a distance. We hope that science will not refuse her cordial coöperation; if she should, it will be only to prepare food for mortification and regret that the work should be done without her. The piety of this age has received and accepted its glorious mission; and never will it rest till every barbarian under heaven shall be reclaimed from his ignorance and his corruption, and shall walk the earth conscious how ennobling and endearing are his relations to the Savior who wears his nature, and how near in him he stands to the Eternal Father.

But the moral relations of this subject form a field so vast that we can not enter upon it now; and it is happily unnecessary. They are too obvious to require any exposition, and too familiar to our readers to need any advocacy of ours. We have endeavored to present a condensed view of those scientific discussions in the works that have passed under our review, which bear upon the question of the origin and diffusion of mankind, and to pass such a judgment upon them as they might seem to call for. We do not perceive that any new law has been established, or any new principle developed by the arguments of Prof. Agassiz. We can not doubt that the investigation which his essays must induce, will illustrate with increased fullness of evidence that derivation of all mankind from a single pair, which has been so generally accepted as a doctrine of revelation.

It only remains that we acknowledge our obligations to Dr. Bachman for the facts and reasonings of which we have made such free use. We place a very high value upon his able and opportune volume; and we hope that in a future and enlarged edition (which we are informed he is preparing) he will sustain the principles which he has here established with all the additional illustration which his experience furnishes. We are very sure that both science and religion are indebted to his efforts, and will hold his name in most honorable estimation.

C. S. Lymau.

ART. VI. CALIFORNIA.*

El Dorado, or Adventures in the Path of Empire; by BAYARD TAYLOR, Author of "Views a-foot," &c.

Three Years in California; by Rev. WALTER COLTON, U.S.N., &c.

AMONG the more elaborate works to which the California movement has given birth, the two whose titles are placed at the head of this article, we regard as decidedly the best in point of literary merit and general fidelity of statement. Not that either of them gives us a complete picture of the remarkable country of which it treats, or pencils a tithe of the thousand and one marvels that have characterized the history of California, since it fell into the hands of the United States. But as graphic sketches of what fell under the personal observation of the writers, in the midst of scenes and occurrences of rare and general interest, in a most peculiar country, and in a state of society entirely novel and unprecedented, these works are all that ordinary readers could desire, aud at the same time, furnish abuudant matter of reflection for the statesman and philosopher.

Bayard Taylor, who had already gained a fair reputation, as a writer of travels, by his European "Views a-foot," landed in California about the 20th of August, 1849, and after spending four months in reconnoitering the great theater of gold digging, and speculation, left San Francisco for home, via Mexico, on the first of January of the present year. During this brief period, he visited the principal settlements in the northern portion of the territory, and spent some time in different parts of the mining region. His observations were of course hasty, and it was scarcely in his power to give us more than a mere record of first impressions. Thus much certainly he has done, and done faithfully. He watched the current of events with the eye of a cool and unprejudiced observer, and upon his descriptions, so far as we have had opportunities of judging, implicit reliance may be placed.

The same may be said of Mr. Colton. Many of the prominent events described by each of these writers, fell under our own observation, and we take pleasure in recording our testimony to the general fidelity and truthfulness of their representations. The half dozen portraits in Mr. Colton's book, are excellent likenesses of men with whose features we are familiar, and to the friends

* We are favored with this article on California by a gentleman, whose residence and extensive travels in that country for three years, as well as his personal character, give to his communications respecting it, great weight and authority.