sacred writers were aware of their complexion: hence the question, "Can the Ethiopian change his skin?" The image of the negro is engraved upon the monuments of Egypt, not as a bondman, but as the master of art. The Sphinx, one of the wonders of the world, surviving the wreck of centuries, exhibits these same features at the present day. Minerva, the goddess of wisdom, was supposed to have been an African princess. Atlas, whose shoulders sustained the globe, and even the great Jupiter Ammon himself, were located by the mythologists in Africa. Though there may not be much in these fables, they teach us, nevertheless, who were then considered the nobles of the human race. Tertullian and St. Augustin were Ethiopians. Terence, the most refined and accomplished scholar of his time, was of the same race. Hanno, the father of Hamilcar, and grandfather of Hannibal, was a negro. These are the antecedents of the enslaved blacks on this continent.
From whence sprang the Anglo-Saxon? For, mark you, it is he that denies the equality of the negro. "When the Britons first became known to the Tyrian mariners," says Macaulay, "they were little superior to the Sandwich Islanders."
Hume says they were a rude and barbarous people, divided into numerous tribes, dressed in the skins of wild beasts. Druidism was their religion, and they were very superstitious. Such is the first account we have of the Britons. When the Romans invaded that country, they reduced the people to a state of vassalage as degrading as that of slavery in the Southern States. Their king, Caractacus, was captured and sent a slave to Rome. Still later, Hengist and Horsa, the
