strong. Might has a divine right to rule,--blessed are the crafty of
brain and strong of hand! Weakness is crime. "Vae victis!" as Brennus
said when he threw his sword into the scale,--Woe to the conquered! The
negro is weaker in intellect than his "born lord," the white man, and has
no right to choose his own vocation. Let the latter do it for him, and,
if need be, return to the "beneficent whip." "On the side of the
oppressor there is power;" let him use it without mercy, and hold flesh
and blood to the grindstone with unrelenting rigor. Humanity is
squeamishness; pity for the suffering mere "rose-pink sentimentalism,"
maudlin and unmanly. The gods (the old Norse gods doubtless) laugh to
scorn alike the complaints of the miserable and the weak compassions and
"philanthropisms" of those who would relieve them. This is the substance
of Thomas Carlyle's advice; this is the matured fruit of his philosophic
husbandry,--the grand result for which he has been all his life sounding
unfathomable abysses or beating about in the thin air of
Transcendentalism. Such is the substitute which he offers us for the
Sermon on the Mount.

He tells us that the blacks have no right to use the islands of the West
Indies for growing pumpkins and garden stuffs for their own use and
behoof, because, but for the wisdom and skill of the whites, these
islands would have been productive only of "jungle, savagery, and swamp
malaria." The negro alone could never have improved the islands or
civilized himself; and therefore their and his "born lord," the white
man, has a right to the benefits of his own betterments of land and "two-
legged cattle!" "Black Quashee" has no right to dispose of himself and
his labor because he owes his partial civilization to others! And pray
how has it been with the white race, for whom our philosopher claims the
divine prerogative of enslaving? Some twenty and odd centuries ago, a
pair of half-naked savages, daubed with paint, might have been seen