we might abolish all distinctions of quality, and identify each pair of contradictories. 

 [7]

 Does some one say that physical beauty is a poor, inferior thing at best—that beauty of soul is alone sufficient and only desirable? We deny it outright. Beauty of form and colour has its own high and inalienable and indefectible rights, its own profound significance for the history alike of nature and of man. Even if the intermingling of bloods wrought no other wrong than the degradation of bodily beauty, the coarsening of feature and blurring of coloration, it would still be an unspeakable outrage, to be deprecated and prevented by all means in our power. Moreover, we hold that every such degeneration of facial type will drag along with it inevitably a corresponding declension of spirit. Criminology is confident in its claim of some deep-seated, however obscure, relation between aberrations from the physical and from the mental norm. Though there may be many illustrious exceptions, which our defective knowledge cannot explain, yet the broad general principle may still be maintained: 

  For of the soule the bodie forme doth take; 

  For soule is forme, and doth the bodie make. 

 Any general declination from type in the one, while it may not cause, will yet infallibly argue a corresponding declination from type in the other. 

 It is futile to reply that our own ancestors and the ancestors of the Greeks and all other historical peoples were once savages—were once not even men, and hardly manlike. Very true; but why stop here? Why not boldly urge that Plato might have traced back his lineage to an amœba,—yea, to star-dust and curdling ether? True, perhaps; but what of it? We may be cousins to the worm, at the billionth remove; but we are not brothers. We grant the abstract possibility that the bee or the ant may harbour in itself higher potentialities for development than even man himself. We even think it wholesome to bear this thought in mind. Nevertheless, such may-be's lie infinitely beyond the range of the practical vision; they cannot enter into our calculations of futurity. So, too, we grant that, in the centuries of milleniums to come, it is possible that the Negro's nature may receive some surpassing uplift: he may sprout eagle pinions, and far outfly the wildest dreams of Caucasian fancy. But such possibilities are altogether too remote for our reckoning now; they are decimals in the hundredth place. We may and we must neglect them, as we neglect the likelihood of a concussion of our planet with 

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