Following the blood-track, the two men entered the parlor, with suspended breath and hearts that almost ceased to beat. There they found the dead body of James Blount, his clothes half torn off, in the violence of the strife that could end only in murder. A long, deep cut on the throat had terminated that awful struggle, though many other less dangerous wounds showed how desperate it had been. He lay just as he fell, his features still contracted with a look of defiance and hatred, and in his right hand still clasped a long, sharp knife. He had

succumbed in that mortal conflict, which quenched a lifelong quarrel, and was to prove fatal alike to victor and vanquished. Thus the vow of John Blount was fulfilled, the pent-up hatred of years satisfied in his brother's murder.

The room was in the wildest disorder, - chairs thrown down and broken, tables overturned, and the carpet torn. In one corner they found a second long, sharp knife. It had been at least a fair fight.

They laid the two ghastly corpses side by side: they had been chained together all their lives; they were chained together in death. The two fratricides are buried in one grave.

This terrible tragedy blighted the spot where it took place. No one would ever inhabit that house again. The furniture was removed, except from the one room which to this day remains unchanged, and the building left to fall to decay. The superstitious affirm, that, in the long winter nights, oaths and groans steal out, muffled, on the rising wind, from the dark shadows of the Lonely House.

In the interior of the island of Borneo there has been found a certain race of wild creatures, of which kindred varieties have been discovered in the Philippine Islands, in Terra del Fuego, and in Southern Africa. They walk usually almost erect upon two legs, and in that attitude measure about four feet in height; they are dark, wrinkled, and hairy; they construct no habitations, form no families, scarcely associate together, sleep in trees or in caves, feed on snakes and vermin, on ants and ants' eggs, on mice, and on each other; they cannot be tamed, nor forced to any labor; and they are hunted and shot among the trees, like the great gorillas, of which they are a stunted copy. When they are captured alive, one finds, with

surprise, that their uncouth jabbering sounds like articulate language; they turn up a human face to gaze upon their captor; the females show instincts of modesty; and, in fine, these wretched beings are Men.

Men, "created in God's image," born immortal and capable of progress, and so differing from Socrates and Shakspeare only in degree. It is but a sliding scale from this melancholy debasement up to the most regal condition of humanity. A traceable line of affinity unites these outcast children with the renowned historic races of the world: the Assyrian, the Egyptian, the Ethiopian, the Jew, the beautiful Greek, the strong Roman, the keen Arab, the passionate Italian, the

Who shall define what makes the essential difference between those lowest and these loftiest types? Not color; for the most degraded races seem never to be the blackest, and the builders of the Pyramids were far darker than the dwellers in the Aleutian Islands. Not unmixed purity of blood; since the Circassians, the purest type of the supreme Caucasian race, have given nothing to history but the courage of their men and the degradation of their women. Not religion; for enlightened nations have arisen under each great historic faith, while even Christianity has its Abyssinia and Arkansas. Not climate; for each quarter of the globe has witnessed both extremes. We can only say that there is an inexplicable step in-progress, which we call civilization; it is the development of mankind into a sufficient maturity of strength to keep the peace and organize institutions; it is the arrival of literature and art; it is the lion and the lamb beginning to lie down to gether, without having, as some one has said, the lamb inside of the lion.

There are innumerable aspects of this great transformation; but there is one, in special, which has been continually ignored or evaded. In the midst of our civilization, there is a latent distrust of civilization. We are never weary of proclaiming the enormous gain it has brought to manners, to morals, and to intellect; but there is a wide-spread impression that the benefit is purchased by a corresponding physical decay. This alarm has had its best statement from Emerson. "Society never advances. It recedes as fast on one side as it gains on the other.. What a contrast between the well-clad, reading, writing, thinking American, with a watch, a pencil, and a bill of exchange

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in his pocket, and the naked New-Zealander, whose property is a club, a spear, a mat, and the undivided twentieth part of a shed to sleep under! But compare the health of the two men, and you shall see that his aboriginal strength the white man has lost. If the traveller tell us truly, strike the savage with a broad-axe, and in a day or two the flesh shall unite and heal as if you struck the blow into soft pitch; and the same blow shall send the white man to his grave."

Were this true, the fact would be fatal. Man is a progressive being, only on condition that he begin at the beginning He can afford to wait centuries for a brain, but he cannot subsist a second without a body. If civilization sacrifice the physical thus hopelessly to the mental, and barbarism merely sacrifice the mental to the physical, then barbarism is unquestionably the better thing, so far as it goes, because it provides the essential preliminary conditions, and so can afford to wait. Barbarism is a one-story log-hut, a poor thing, but better than nothing; while such a civilization would/ be simply a second story, with a first story too weak to sustain it, a magnificent sky-parlor, with all heaven in view from the upper windows, but with the whole family coming down in a crash presently, through a fatal neglect of the basement. In such a view, an American Indian or a Kaffir warrior may be a wholesome object, good for something already, and for much more when he gets a brain built on. But when one sees a bookworm in his library, an anxious merchant-prince in his counting-room, tottering feebly about, his thin underpinning scarcely able to support what he has already crammed into that heavy brain of his, and he still piling in more, one feels disposed to cry out, "Unsafe passing here! Stand from under!"

Sydney Smith, in his "Moral Philosophy," has also put strongly this case of physiological despair. "Nothing can be plainer than that a life of society is unfavorable to all the animal powers of men.... A Choctaw could run from

here to Oxford without stopping. I go in the mail-coach; and the time the savage has employed in learning to run so fast I have employed in learning something useful. It would not only be useless in me to run like a Choctaw, but foolish and disgraceful." But one may well suppose, that, if the jovial divine had kept himself in training for this disgraceful lost art of running, his diary might not have recorded the habit of lying two hours in bed in the morning,"dawdling and doubting," as he says, or the fact of his having “passed the whole day in an unpleasant state of body, produced by laziness"; and he might not have been compelled to invent for himself that amazing rheumatic armor,— a pair of tin boots, a tin collar, a tin helmet, and a tin shoulder-of-mutton over each of his natural shoulders, all duly filled with boiling water, and worn in patience by the sedentary Sydney.

It is also to be remembered that this statement was made in 1805, when England and Germany were both waking up to a revival of physical training, — if we may trust Sir John Sinclair in the one case, and Salzmann in the other,such as America is experiencing now. Many years afterwards, Sydney Smith wrote to his brother, that "a working senator should lead the life of an athlete." But supposing the fact still true, that an average red man can run, and an average white man cannot, — who does not see that it is the debility, not the feat, which is discreditable? Setting aside the substantial advantages of strength and activity, there is a melancholy loss of self-respect in buying cultivation for the brain by resigning the proper vigor of the body. Let men say what they please, they all demand a life which shall be whole and sound throughout, and there is a drawback upon all gifts that are paid for in infirmities. There is no thorough satisfaction in art or intellect, if we yet feel ashamed before the Indian because we cannot run, and before the South-Sea Islander because we cannot swim. Give us a total culture, and a success without any discount of shame.

After all, one feels a certain justice in Warburton's story of the Guinea trader, in Spence's Anecdotes. Mr. Pope was with Sir Godfrey Kneller one day, when his nephew, a Guinea trader, came in. "Nephew," said Sir Godfrey, “you have the honor of seeing the two greatest men in the world." I don't know how great you may be," said the Guinea-man, "but I don't like your looks; I have often bought a man, much better than both of you together, all muscles and bones, for ten guineas."

Fortunately for the hopes of man, the alarm is unfounded. The advance of accurate knowledge dispels it. Civilization is cultivation, whole cultivation : and even in its present imperfect state, it not only permits physical training, but promotes it. The traditional glory of the savage body is yielding before medical statistics: it is becoming evident that the average barbarian, observed from the cradle to the grave, does not know enough and is not rich enough to keep his body in its highest condition, but, on the contrary, is small and sickly and short-lived and weak, compared with the man of civilization. The great athletes of the world have been civilized; the long-lived men have been civilized; the powerful armies have been civilized; and the average of life, health, size, and strength is highest to-day among those races where knowledge and wealth and comfort are most widely spread. And yet, by the common lamentation, one would suppose that all civilization is a slow suicide of the race, and that refinement and culture are to leave man at last in a condition like that of the little cherubs on old tomb-stones, all head and wings.

It must be owned that the delusion has all the superstitions of history in its favor, and only the facts against it. If we may trust tradition, the race has undoubtedly been tapering down from century to century since the Creation, so that the original Adam must have been more than twice the size of the Webster statue. However far back we go, admiring mem

ory looks farther. Homer and Virgil never let their hero throw a stone without reminding us that modern heroes only live in glass houses, to have stones thrown at them. Lucretius and Juvenal chant the same lament. Xenophon, mourning the march of luxury among the Persians, says that modern effeminacy has reached such a pitch, that men have even devised coverings for their fingers, called gloves. Herodotus narrates, that, when Cambyses sent ambassadors to the Macrobians, they asked what the Persians had to eat and how long they commonly lived. He was told that they sometimes attained the age of eighty, and that they ate a mass of crushed grain, which they termed bread. On this, they said that it was no wonder, if the Persians died young, when they partook of such rubbish, and that probably they would not survive even so long, but for the wine they drank; while the Macrobians lived on flesh and milk, and survived one hundred and twenty years.

But, unfortunately, there were no Life Insurance Companies among the Macrobians, and therefore nothing to bring down this formidable average to a reliable schedule, such as accurately informs every modern man how long he may live honestly, without defrauding either his relict or his insurers. We know, moreover, precisely what Dr. Windship can lift, at any given date, and what the rest of us cannot; but Homer and Virgil never weighed the stones which their heroes threw, nor even the words in which they described the process. It is a matter of certainty that all great exploits are severely tested by Fairbanks's scales and stop-watches. It is wonderful how many persons, in the remoter districts, assure the newspaper-editors of their ability to lift twelve hundred pounds; and many a young oarsman can prove to you that he has pulled his mile faster than Ward or Clark, if you will only let him give his own guess at time and distance.

It is easy, therefore, to trace the origin of these exaggerations. Those old \navigators, for instance, who saw SO many fine things which were not to be

seen, how should they help peopling the barbarous realms with races of giants? Job Hartop, who three times observed a merman rise above water to his waist, near the Bermudas, — Harris, who endured such terrific cold in the Antarctics, that once, perilously blowing his nose with his fingers, it flew into the fire and was seen no more,-Knyvett, who, in the same regions, pulled off his frozen stockings, and his toes with them, but had them replaced by the ship's surgeon, of course these men saw giants, and it is only a matter for gratitude that they vouchsafed us dwarfs also, to keep up some remains of self-respect in us. In Magellan's Straits, for instance, they saw, on one side, from three to four thousand pigmies with mouths from ear to ear; while on the other shore they saw giants whose footsteps were four times as large as an Englishman's,-which was a strong expression, considering that the Englishman's footstep had already reached round the globe.

The only way to test these earlier ob servations is by later ones. For instance, in the year 1772, a Dutchman named Rog gewein discovered Easter Island. His expedition had cost the government a good deal, and he had to bring home his money's worth of discoveries. Accordingly, his islanders were all giants, twice as tall, he said, as the tallest of the Europeans; "they measured, one with another, the height of twelve feet; so that we could easily, — who will not wonder at it? — without stooping, have passed between the legs of these sons of Goliah. According to their height, so is their thickness." Moreover, he "puts down nothing but the real truth, and upon the nicest inspection," and, to exhibit this caution, warns us that it would be wrong to rate the women of those regions as high as the men, they being, as he pityingly owns, commonly not above ten

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or eleven feet." Sweet young creatures they must have appeared, belle and steeple in one. And it was certainly a great disappointment to Captain Cook, when, on visiting the same island, fifty years

later, he could not find man or woman more than six feet tall. Thus ended the tale of this Flying Dutchman.

Thus lamentably have the inhabitants of Patagonia been also dwindling, though there, if anywhere, still lies the Cape of Bad Hope for the apostles of human degeneracy. Pigafetta originally estimated them at twelve feet. In the time of Commodore Byron, they had already grown downward; yet he said of them that they were "enormous goblins," seven feet high, every one of them.

One of his officers, however, writing an independent narrative, seemed to think this a needless concession; he admits, indeed, that the women were not, perhaps, more than seven feet, or seven and a half, or, it might be, eight, "but the men were, for the most part, about nine feet high, and very often more." Lieutenant Cumming, he said, being but six feet two, appeared a mere pigmy among them. But it seems, that, in after-times, on some one's questioning this diminutive lieutenant as to the actual size of these enormous goblins, the veteran frankly confessed, that, "had it been anywhere else but in Patagonia, he should have called them good sturdy savages and thought no more on't."

But, these facts apart, there are certain general truths which look ominous for the reputation of the physique of savage tribes. First, they cannot keep the race alive, they are always tending to decay. When first encountered by civilization, they usually tell stories of their own decline in numbers, and after that the downward movement is accelerated. They are poor, ignorant, improvident, oppressed by others' violence, or exhausted by their own; war kills them, infanticide and abortion cut them off before they reach the age of war, pestilences sweep them away, whole tribes perish by famine and smallpox. Under the stern climate of the Esquimaux and the soft skies of Tahiti, the same decline is seen. Parkman estimates that in 1763 the whole number of Indians east of the Mississippi was but ten thousand, and they were already mourning their own decay. Travellers seldom visit

a savage country without remarking on the scarcity of aged people and of young children. Lewis and Clarke, Mackenzie, Alexander Henry, observed this among Indian tribes never before visited by white men; Dr. Kane remarked it among the Esquimaux, D'Azara among the Indians of South America, and many travellers in the South-Sea Islands and even in Africa, though the black man apparently takes more readily to civilization than any other race, and then develops a terrible vitality, as American politicians find to their cost.

Meanwhile, the hardships which thus decimate the tribe toughen the survivors, and sometimes give them an apparent advantage over civilized men. The savages whom one encounters are necessarily the picked men of the race, and the observer takes no census of the multitudes who have perished in the process. Civilization keeps alive, in every generation, multitudes who would otherwise die prematurely. These millions of invalids do not owe to civilization their diseases, but their lives. It is painful that your sick friend should live on Cherry Pectoral; but if he had been born in barbarism, he would neither have had it to drink nor survived to drink it.

And again, it is now satisfactorily demonstrated that these picked survivors of savage life are commonly suffering under the same diseases with their civilized compeers, and show less vital power to resist them. In barbarous nations every foreigner is taken for a physician, and the first demand is for medicines; if not the right medicines, then the wrong ones; if no medicines are at hand, the written prescription, administered internally, is sometimes found a desirable restorative. The earliest missionaries to the SouthSea Islands found ulcers and dropsy and hump-backs there before them. The English Bishop of New Zealand, landing on a lone islet where no ship had ever touched, found the whole population prostrate with influenza. Lewis and Clarke, the first explorers of the Rocky Mountains, found Indian warriors ill with fever and dysentery, rheumatism and paralysis, and