Front matter
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DOMINION:
Chapter II
Section I. Rights of an Apostate Race 46
" II. Rights conveyed by a Divine Blessing 47
" III. A Divine Curse ignores Original Rights 49
' CHAPTER III.
Divine Rights of the Hamitic Race 50
Section I. Negation of Ham , 50
" II. Canaan, Fourth Son of Ham 53
Paragraph I. Definitions of Textual Terms 53
" II. Conclusion 67
CHAPTER I. Tbinity of Races fulfilled 124
Section I. Trinity of Races instituted 124
" II. Trinity of Head. SM, HM, JPT 125
" III. Trinity of Settlement 123
Paragraph I. Decree for the Division of the Earth 127
" II. Confusion — Dispersion 130
" III. Time of the Division 134
CHAPTER II. ' Settlements of the Race of Japheth 137
Section I. Location of GMR, or KMR, First Son of JPT 141
Paragraph I. ASKNZ, Eirst Son of Gomer 141
" II. RIPTH, Second Son of Gomer 142
« III. TGRME, Third Son of Gomer 142
CONTENTS. V
Section I. Location of OILM, Third Son of Shem 165
" II. Location of ASUR, Second Son of Shem 165
" Iff. Location of LUD, Fourth Son of Shem 166
" IV. Location of ARAM, Fifth Son of Shem 166
Paragraph L OUZ, First Son of Aram 167
II. HUL, Second Son of Aram 168
« III. GTR, Third Son of Aram 168
" IV. MS, Fourth Son of Aram 168
Section V. ARPKSD, Oldest Son of Shem 169
Paragraph I. TRH, Seventh Descendant of Arphaxad 169
" II. IKTN from Arphaxad 171
CHAPTER IV. Settlements op the Race of Ham 177
Section I. KNON, Fourth Son of Ham 178
" n. KUS, First Son of Ham 180
Paragraph I. NMRD, Sixth Son of Cush 181
" II. SB A, First Son of Cush 182
» III. HUILE, Second Son of Cush , 183
" IV. SBTE, Third Son of Cush 183
V. RAME, Fourth Son of Cush 184
Section III. MTZR, Second Son of Ham 187
Paragraph I. LUD, First Son of MEZR 188
" II. ONM, Second Son of MEZR 189
" III. LEB, Third Son of MEZR 189
« IV. NPTH, Fourth Son of MEZR 190
" V. PTHRS, Fifth Son of MEZR 190
CONTENTS.
Paragraph VI. KSLE and KPTR, Sixth and Seventh Sons of MEZR 191
Section I. Oceanic Boundaries of the Three Races 198
" II. Climatic Boundaries of the Three Races 199
" III. Mountain Boundaries of the Three Races 204
Paragraph I. First Class Mountains dividing the Three Races
—Asia 204
" II. Mountain Walls of Nations in Europe 207
" III. Mountain Walls of Nations in Africa 209
" IV. Mountain Walls of America 210
Section IV. Deserts as National Boundaries 211
" V. Rivers, Lakes, and Seas, as Boundaries 213
VI. Division by Language. 216
CHAPTER VII. Location of the Three Great Colors of Races 235
Section I. Complexions of North and South America, or the First
Double Continent 235
" II. Complexions of Europe-Africa, or the Second Double
Continent 236
" III. Complexions of Asia- Australia, or the Third Double
Continent 242
CHAPTER VIII. Boundaries of the Three Great Races by Trinity of Features , 247
CHAPTER IX. c Unity and Trinity of Races 253
CHAPTER X. Amalgamation of Races 272
CONTENTS. Vii
Chapter XI
Section I. The Four Javanic Nations 282
" II. Thracians or Celts, from Thirz , 284
" III. Three German Nations, from Gomer 292
Paragraph I. Cimmerians, Teutones, Germans 298
" II. Scythians or Ascanians 308
" III. Togarmites, Alans, Tahtars, Turks, or Massa-
getse 310
Section IV. Slavonians from Magogue 317
" V. Muscovites, from Meshech 323
" VI. Tobol— Siberians 327
" VII. Medes, or South Tartars, Persians, and Affghans... 334
CHAPTER XII. Primordial Asiatics 346
Section I. Mongolians and American Indians, from Arphaxad... 348
" II. The Persian Type, from Elam 349
" III. The Syrian Type, from Aram 351
" IV. The Assyrian Type, from Asshur 351
" V. Farther Indian Type, from Lud 352
" VI. Malay Type— Mixed 353
" VII. Arabian Type— Mixed 353
" VIII. Jewish Type from Abraham 355
" IX. Ethiopian Type— Mixed 356
" X. Type of Canaan 357
CHAPTER XIII. Primordial Africans, etc 359
Section I. Moorish Type from Phut 360
" II. Egyptian Type from Mezer 361
" III. The Ethiopian Type, from Cush 365
" IV. Negro Type, from Canaan 368
CHAPTER XV. History oe Ham 376
Viii CONTENTS.
CHAPTEE XVI.
History of Japheth — Eealization 387
CHAPTEE XVII.
Section I. Scriptural History of the First Creation 396
u u Transition of Universal Nature by the First Curse ... 403 " III. Transition of the Universal System of Nature in the
Age of Noah 407
" IV. Natural History of the World 417
CHAPTEE XVIII.
Political Constitution of the World 425
CHAPTEE XIX.
Philosophy of the Trinity of Types 434
Section I. Philosophy of Unity and Division of Eaces 438
" II. Philosophy of Hani's Curse 441
" III. Philosophy of Shem's Benediction 444
" IV. Philosophy of Japhetic Dominion 445
CHAPTEE XX.
Section I. Duties to the Shemites — Asia — America 449
" II. Duties to the Hamites — American Slavery — African
Colonization 451
CHAPTEE XXI.
Conclusion — The Future 462
Appendix
A — Original Texts — Criticisms... 468
B — Hamitic Labor 470
The object of tliis work is threefold. First: it proposes, in opposition to ethnological infidelity, to demonstrate the inspiration of the Bible.
Second : to exhibit in Divine revelation a specific political constitution for the whole world — a constitution alike universal and permanent, from the epoch of its promulgation to the close of time.
Third : to distinguish and illustrate such articles of this constitution as are of the greatest practical importance to our age and country, and to urge national conformity of legislation to their requirements.
Our argument is simple and methodical. It is but a display of the obedience of the toays of God to Ms written statutes. Its conclusiveness arises from the absolute and precise conformity of omnipotence with prescience. It is but a plain and perspicuous report of the decisions of the supreme court of Heaven — a revelation of the Divine will to the nations, in which the Most High appears both as
1* (9)
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legislator and judge, in which the law is cleared of all ambiguity, by its constant and uniform method of Divine application or usage. As the American Constitution demands a judiciary to decide its meaning in all litigated cases arising undeivits provisions, so also the world's constitution requires an interpreting power definitely and finally to settle its primordial meaning. In the history of our country, the supreme judiciary has set at rest many mooted questions of vast importance to our harmony and prosperity as a people; and so also in the history of time, the Governor of men — ordinarily called Providence — has satisfactorily decided many universal questions of primordial law. The decisions of our national tribunal have been more impressive because apparently more formal than those of Divinity. On a more circumscribed area, they have been more easily comprehended ; awaking more of individual interest, they have been more impressive ; committed to writing, they have been more obvious to the senses ; and limited within the confines of a single age, they needed less of universal analysis and comparison to secure approval.
But the decisions of the supreme judiciary of nations, though demanding a broader survey of earth and time, are yet none the less obvious to the logical acumen of generalization. From the summit of history, where all ages lie at our feet in diminished perspective, we may observe a system of political empire continuously and sharply defined, and recognize its supreme director in God
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alone. The globe, lessened to miniature in its continents and •waters, in its arrangements and creatures, enables us to recognize in all, tbe apparently artificial subdivisions of a well-ordered plantation. Viewing, in one broad glance, the cycles of ages, tbe realms of nature, and all races of people, we can neither be so stolid in intellect, nor so cold in admiration, as to be unimpressed with tbe omnipresence of a controlling Divinity, nor so blind as to overlook tbe exact operations of primordial laws. Intelligent comprehension of the Divine law and the Divine judgments upon it cannot be secured by perusing an isolated chapter of governmental history. The entire books of Revelation and Providence must be read together, and all their parts diligently compared, would we learn the will of God from his ways as well as from his word. God's footsteps are the repeating echo of his law. Localizing studies of God in revelation and providence tend to skepticism. In the plan of man's redemption, the material, the mental, and the religious world are but correlative agencies, and must be considered together, would we possess enlightened views of the policy of grace, or banish unbelief.
"Here shallow draughts intoxicate the brain, While drinking largely sobers us again."
The question of Hamitic or negro rights, for example, can be finally decided only by reference to the written law in correlation with its providential interpretation. All that pertains to man, in the present, the future, and the past, is interwoven
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with, the decision of this question. It is not an American question, but a problem of the world. It is not local — it is universal. It is not one between the North and the South, but between all countries. It lies between the Bible and Providence — between man and his Maker.
The limited observer — the one without the gift or exercise of generalization — the literary grub to the droning beetle — is incapable of a correct thought or judgment on Hamitic rights. He may become the scientific fool or the learned infidel, but he can never be the patriotic statesman or the philanthropic Christian. He is necessarily a bigot, a madman, or a knave. The comparative anatomy of all earth and time is essential both to wise statesmanship and to universal Christian benevolence. God's law and human duty are to be ascertained by a thorough knowledge of the principles of his administration observable in his plan or policy of government. In this policy all things terrestrial are involved. We learn it in the correlatives of matter as well as in those of men. It is witnessed in the grand correlations of continents, oceans, climates, and races ; in the wisely-adjusted locations of mountains and rivers, plains and plateaus, deserts and seas ; in the primordial location, growth, and decay of races and empires ; in the timely introduction of Christianity ; in the simultaneousness of the art of printing, of the Reformation, and of the discovery of America ; in the settlement of America by Bible men, with a new and Christian language, and with the same new ideas
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of liberty ; and, also, in the rise of our nationality, in the severance of Church and State, and in the constitutional installation of Hamitic service. It is to be observed in the decadence of Shemitic ascendency ; the augmentation of Japheth ; and in the political blessedness the world enjoys as the fruit of negro toil. It is to be admired in the universal accumulation of material wealth ; in the strides of knowledge ; and in the vigor of the gospel, all considered as correlative forces aggregated to hasten the millennium of human population, physical comfort, intellectual refinement, and spiritual prosperity.
"Without such enlarged views, we may not reason properly on the laws and rights of races, nor enjoy enlightened notions of Divine love to the world. Hamitic bondage, we repeat, is not a local issue. It is inseparably allied to all the political relationships and rights of the human family. It involves those of the descendants of Shem as truly as those of Ham. It is a question of Divine law and of Divine prerogative. It is one of evangelical doctrine, touching the apostasy of man, and his losses and rights as a rebel creature. It is one upon which orthodoxy, in both religion and politics, must fight or fail. The law of Noah denies political equality of right to the great races of men. It confers larger property upon one than upon another, making one race servile to the others. Is this true ? Was it just in the Almighty? On what ground, other than rebellion and forfeiture of primordial rights, can it be justified ? By what rule can the
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true meaning of the law be known ? or can it be known at all, or known with absolute certainty ?
These interrogatories are both ecclesiastical and national. They pertain not less to piety than to politics. They must be answered definitely, incontrovertibly, absolutely.
Resistless progression is urging the nations to "the battle of the great day of God Almighty," and with equal impetuosity is it driving orthodoxy and heterodoxy to their final battle upon the great elemental doctrines of human depravity, justification by faith, and regeneration by the Spirit. The religion of power is fast closing in contest with the religion of form. And so, also, the Armageddon of politics is beginning to draw the sword of truth on the great and last arena: the contention for those Divine political rights bequeathed in the law of Noah has begun in earnest. Japhetic rights to Hamitic service is both a civil and religious question ; and the severance of the Church from it, as apolitical party, seems exceedingly difficult. Yet, as there is a Divine and tangible landmark between the Church and the State, there is also a definite line of demarcation on the negro question. The issue is of a twofold nature, and must be divided. The State is a temporal organization. It has no soul : it is not responsible to spiritual law. When it conforms to the requirements of the Divine political constitution, it has filled its measure of duty, and enjoys the Divine promise of prosperity, progression, and perpetuity. Our country is "true and faithful." It has never enacted a single law un-
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authorized by the Divine constitution; nor have the decisions of our supreme judiciary ever been counter to the revealed legislation of Heaven.
The Church has a right to interpret the law of God for itself only. It may bind its members by its own conventional expositions, if faith in them is essential to salvation — not otherwise. When the laws of the State are in conflict with the essential articles of Christian faith, the only rule then left for Christian guidance is to "obey God rather than man." In such emergencies, God and Caesar are in conflict; and then "render to Caesar the things that be Caesar's, and to God the things that be God's," is the Christian's final law. Should a Church insist on doctrines, as absolutely essential to salvation, which its members do not believe, separation is then an imperative duty.
Hamitic service was not made an article of faith by either £foah. or Christ, and it cannot be made such now. If the Church now rebels against the State, through belief or unbelief in the political inequality of Hamites, the State is justifiable in suppressing such rebellion by force, and that, too, without involving the charge of persecution.
The political law of the Bible is directly addressed to the State, and not to the Church. This law the State is bound to obey. It is, therefore, of itself bound to interpret such law, and to be governed by its own enlightened decisions, and not by those of the Church. The Church is not the interpreter for the State, nor can it be. It is itself bound to obey the decisions of the State; for "the powers
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that be are ordained of God; and whoso resisteth the power, resisteth the ordinance of God; and they that resist shall receive to themselves damnation." Rom. xiii. Though the Church and the State may differ as to the sense of the Divine law applicable to the State, yet in all cases where the Church is not compelled to deny an article of faith, or doctrine absolutely essential to salvation, by its submission to civil authority, it is obligated to submit. In other words, in all matters of opinion, as opposed to absolute articles of faith, the Church must do homage to the State, and teach men so, or receive " damnation." All other doctrine is essentially fanatical and sinful. For example : the Mormons claim polygamy as a religious institution ; and the State forbears with the monstrosity because Mormonism claims religious sanction for its abomination. Here the State has the supreme right to interpret the political law of the Bible pertaining to marriage ; and as the Bible does not make polygamy an article of faith essential to salvation, the national or the municipal government may overturn polygamy without trenching upon either religious faith or prerogative.
Let us repeat and sum up this whole matter. 1. The Bible is the higher law to both the Church and the State. 2. It gives an ccclesiasticcd constitution to the Church and a political one' to the State. These two are separate codes of law. By these codes, all men are to render to Csesar, or the State, the things pertaining to it; and to God, or the Church, the things belonging thereto. 3. The State is to
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be its own Interpreter of the Divine law applicable to its legislation ; and the Church, also, of its own laws. Should their interpretations be inharmonious and clashing, the Church is to yield obedience to the State in all things, except where submission to the State demands the surrender of articles of faith absolutely essential to escape the final damnation of the sold.
We now reply to the question, Can we know the sense of the prophetic law of Noah with absolute certainty ? We answer most unequivocally, Yes. How, then, is it to be known ? By the perfect conformity of the fulfilment of the law to its legitimate interpretation.
Has such fulfilment occurred? Most unquestionably.
"Where is it seen ? In all quarters of the globe since the flood, but most sublimely in America. It is obvious in a universal and permanent trinity of races ; in their political inequality of condition ; in the Christianization of all the Japhetic nations, and of no others ; in the occupation of the Shemitic wilderness of America by Japheth ; and in the service of Plain to Japheth in the Southern States, in the islands, and in South America.
How does this fulfilment finally decide the meaning of the law, when the law has more legitimate interpretations than one ? Only in that sense in which the law was intended to be understood would it be fulfilled : the sense in which the law is verified is its only and absolutely true sense.
Was not the prophetic law of Noah an obscure one ? Not more so than other laws : all laws need
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expositors. The general sense of a prophecy is never obscure ; obscurity is found only in the ambiguity of such particulars as are related under a general proposition, or in the application of symbols to events.
If particulars are ambiguous, how can their fulfilment be seen ?
Very easily. Prophetic ambiguity implies that some minor descriptive term of the text has two or more meanings, each of which is legitimate; but which of such meanings was intended to be realized is unknown until events settle the matter by verifying the general prophecy through a coincidence with one or more senses of the ambiguous term. *
Have we foreknowledge by prophecy ?
Where the text has but one legitimate meaning, we have definite foreknowledge of particulars ; where it has more than one, we have a positive foreknowledge of general things, and a specific foreknowledge that one out of two or three things embraced by the text will transpire.
Why is prophecy left thus obscure ?
To prevent opposition to fulfilment, and to forestall attempts to realize things because they were predicted. Constant miracle would be requisite to prevent the former, and the evidence of miracle would be impaired by the latter.
What then is the use of prophecy ?
To inspire humanity with hope, -and to demonstrate the inspiration of Scripture ; to prove the existence of an ever-present and controlling Governor of men, and to interpret his written law.
Is not prophecy uncertain ?
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A general knowledge of the future is not, but a specific knowledge is often so, from the very nature of some prophetic terms. But, in relation to the past and present, there is no surer guide to a knowledge of Divine truth. It is so very definite and clear, that God calls it "the suke icord of prophecy."
Why has not fulfilment been always observed in the past ?
Partly because men refused to see it, as in the case of Christ ; partly because no expositor, since the apostles, has used any absolute rule to govern his interpretations ; but chiefly because it was written of all obscure prophecy from the destruction of Jerusalem "to the time of the end," of full realization, that " the words are closed up and sealed."
May we now understand it with certainty ?
"We may.
How?
3j an infallible rule, which is a self-evident truth. What is that rule ?
A perfect coincidence of events with any legitimate interpretation of prophecy is infallibly a fulfilment; and such fulfilment inevitably coincides with the Divine meaning of the text — God being his own interpreter. Fulfilment is to prophetic law what usage is to statute law. Usage specifies the meaning of statutes by a uniform manner of applying them ; and fulfilment is but the usage of the Almighty.
But these principles apply only to fulfilled prophecy : have you a rule for the future ?
We have, but such rule is not required by our present argument.
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But you speak of legitimate interpretations of prophecy : how clo they differ from such as are absolute f
Just as two images differ from one. Figurative language is that kind which presents us with two or more images of thought at once. These images possess strong points of resemblance, and in prophecy are of frequent recurrence. "Which of them is prophetic it is, often, impossible to ascertain from the text, and both of them by construction are necessarily legitimate. The future is certain to verify one of them, and sometimes all, and its decisions are not simply legitimate, they are absolute.
But how are we to ascertain what are, and what are not, the legitimate senses of prophetic law ?
By interpreting this law according to those universal rules adopted in all courts of justice, and applicable to all languages.
What are they ? We quote them from Blackstone :
" The fairest and most rational method to interpret the will of the legislator is by exploring his intention at the time when the law was made by signs the most natural and probable. And these signs are either the ivords, the context, the subject-matter, the effects and consequence, or the reason and spirit of the law.
" 1. Words are generally to be understood in their usual and most known signification ; not so much regarding the propriety of grammar' as their general and popular use. Thus the law mentioned by Puffendorf, which forbade a layman to lay hands on a priest, was adjudged to extend to him who had
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hurt a priest with a weapon. Again, terms of art, or technical terms, must be taken according to the acceptation of the learned in each art, trade, and science.
" 2. If words happen to be still dubious, we may establish their meaning from the context, with which it may be of singular use to compare a word, or a sentence, whenever they are ambiguous, intricate, or equivocal. Thus the proem or preamble is often called in to help the construction of an act of parliament. Of the same nature and use is the comparison of a law with other laws, that are made by the same legislator, that have some affinity with the subject, or that expressly relate to the same point. Thus, when the law of England declares murder to be felony without benefit of clergy, we must resort to the same law of England to learn what benefit of clergy is.
" 3. As to the subject-matter, words are always to be understood as having a regard thereto, for that is always supposed to be in the eye of the legislator, and all his expressions directed to that end. Thus, when a lav/ of our Edward III. forbids all ecclesiastical persons to purchase provisions at Rome, it might seem to prohibit the buying of grain and other victual; but when we come to consider that the statute was made to repress the usurpations of the Papal See, and that the nominations to benefices by the Pope were called provisions, we shall see that the restraint is intended to be laid upon such provisions only.
" 4. As to the effects and consequence, the rule is, that
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where words bear either none, or a very absurd signification, if literally understood, we must a little deviate from the received sense of them. Therefore the Bolognian law, mentioned by Puftendorf, which enacted ' that whoever drew blood in the streets should be punished with the utmost severity,' was held after long debate not to extend to a surgeon, who opened the vein of a person that fell down in the street with a fit.
" 5. But, lastly, the most universal and effectual way of discovering the true meaning of a law, when the words are dubious, is by considering the reason and spirit of it ; or the cause which moved the legislator to enact it. For when this reason ceases, the law itself ought likewise to cease with it."
The motives which prompted the writing of this work were purely Christian, patriotic, and philanthropic. First : the recent attacks of ethnological infidelity on the credibility of Scripture demanded a full answer. It is gravely argued by this new and interesting science, that " there were more centres of human creation than one;" or, to speak less elegantly and more plainly, it is asserted that nature teaches that originally there were more Adams than *one ; that God did not "make of one blood all nations of men for to dwell on all the face of the earth," but that only a few of them were " made of one blood." The argument is captivating, and, having the prestige of science and learning to sustain it, is beginning to result in skepticism and laxity of morals. Second: the patriotism of our people, and their love of this most glorious of all
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lands, is yearly waning. The great cause of this disastrous decadence is the bitter and unphilosophic agitation of the slavery question. Europe and the North insist on the sinfulness or evil nature of Hamitic service, and claim that the Higher Law should be obeyed. They persist in asserting that their views of political duty are drawn from the Bible as the higher law, and that they are infallibly correct. This presuming course of hostility has rent the Churches, and threatens to dissolve the very temple of liberty itself.
By presenting the only Divine basis for peace on this question ; the only basis on which peace can be obtained ; and that on which tranquillity among all nations and races will finally repose, we hope to lead men to right thought and action. In a republican country, an invincible argument is often more potent for peace than victorious arms and conquering heroes. Though rivers of blood were shed, though the Union were rent asunder like a dissolving world, yet would not the slavery agitation cease, till it subsided calmly and for ever on the great principles of the Divine rights of races proclaimed in the law of E~oah.
We propose to set forth, modestly as we may, the great XDoints of these laws so plainly that all our countrymen may face them at once; and by becoming familiar with their philosophy, at length embrace, not only them, but also each other. Till then the Churches will agitate ; till then the State must rock with coincident convulsions; till then abiding peace is hopeless.
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Third. Our chief motive for writing is purely philanthropic. The Almighty purposes the elevation of all races of men, and his benevolence- is not more enlarged towards Shem and Japheth than it is to the sons of Ham. His ways may not seem equal, yet such they really are : they are not those man would have pursued, yet " God's thoughts are not our thoughts, nor his ways our ways."
"He in the thickest darkness dwells, Performs his work, the cause conceals ; Yet, though his judgments are unknown, Justice and truth support his throne."
God's plan of elevating the Hamitic race to virtue, industry, and economy, is through the humility of bondage. And this being his plan, it is the only really feasible and benevolent one. To interrupt it, or to attempt its, removal or modification before it has run its needful and natural and appointed course, is to injure the very persons we purpose thereby to assist. It is not philanthropic to sound the trumpet of the great Sabbatic year before the antecedent and appointed years of labor are ended. God has appointed a specific time of rest. " Six days shalt thou labor," is his command, "but the seventh is the Sabbath (not of man but) of the Lord thy God ; in it thou shalt not do any work." The law of labor is as benevolent, under the present constitution of things, as that of rest will be in another.
To change this order before a coincident change in man's moral character, would not only be useless, but actually misanthropic. These principles apply to Hamitic service and destiny. To exalt the race
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You’ve reached the end of Dominion; or, The unity and trinity of the human race; with the divine political constitution of the world, and the divine rights of Shem, Ham, and Japheth.