cases where black men, who had married white colored women, got themselves into trouble when their wives' Negro blood was unknown. In such portions of the South where foreign influence has somewhat changed conditions, these outrages on women seldom occur, and a colored man is there safest with a white wife, or apparently white, as also is a white man with a colored wife. So we say again, in this connection, that the beast in both races can best be eliminated from our midst, by displacing the old custom of illicit mixing with a legal intermarriage provision in the entire country.

WHO DOES THE LYNCHING IN THE SOUTH? It is a wrong supposition that these lynchers are always composed of the scum of society. They often represent men of intelligence and high moral (?) standing in the community. The reason they resort to this method of lawless execution is self-evident. The Negro is a poor, most often defenseless creature, and to kill him means just one less in the community, that is all. It is yet so deep-seated in the mind of the old South that swift and certain death, regardless of the offense, must befall the Negro (for any real or imaginary crime committed for which the lynch law seems to be provided), that to think of saving the valuable energy of that human being for the good of the State, has not, it seems,

even occurred to them. With all the wisdom and moral sentiment of the South, no provisions for the real Negro criminals of this class have been made other than death, and consequently that much loss of valuable energy to the State has incurred, that cannot be replaced. Why not make provisions for the establishment of State Eunuch Institutions, where this energy may be turned to good account? Instead of making such provisions, all kinds of schemes are concocted to exterminate this class of criminals. And as the cause is not removed, they will not run short of material on which to practice and wreak vengeance, and by which to inculcate fear in those who may be next executed. A very credible editorial discourse is given in a prominent southern Alabama newspaper, which por trays well the highest sentiment on this subject. We give it below, as it will be of value in connection with what we say:

THE SUBSTITUTE FOR LYNCH LAW. -"Although lynch law may be accepted by some as the best available remedy for the prevention of certain forms of crime, no one, we think, can regard its permanency as an institution with any but greatest apprehension, as being in essence a violation of the constitution under which we live, and therefore destructive of good government. Should we not attempt to devise a method

of procedure that, while meeting the special exigencies of life, will conform to law? There appear to be two influences at work in bringing lynchings to pass, One is the feeling that in many localities there is actually no police protection; and, therefore, lives must be protected by an invisible entity, a fear inspired by the sudden appearance and violent action of the vigilance committee, or of the mob. It is sought to impress upon the minds of the evil-disposed that, although no policeman be present, and the inhabitant is alone and unguarded, there yet exists a force within call, that when aroused, is vengeful and strong. The other influence is the repugnance that all honorable men have in bringing into public view the victims of brutal assaults, forcing them, in accordance with the forms of law, to attend an open trial whereat the criminal is tried for his crime. A third influence, although a less one, is the desire for the satisfaction of the hatred and revenge that are aroused when a crime of brutality is committed. Taken generally, lynchings are performed with a cold determination, showing that the two greater influences are at work. How shall we accommodate our laws so that persons in isolated situations will be secure, and the tender and delicate victims shall be spared the humiliation of having their woes publicly exposed, yet no principle of human right be disregarded?