«Множественность человеческого рода»

14 Essai Politique sur la Nouvelle Espagne, vol. ii, p. 79.

15 Essai sur les Mœurs: Introd., § 2.

16 There is an idea of adding to the Linnean Society a new section of Anthropology.—See “Letter from E. W. Brayley,” Medical Times and Gazette, p. 491, May 10, 1862.

17 Alphonse Karr was the first who proposed to substitute the name of “searcher” (chercheur) for that of “learned man” (savant).—Nouvelles Guêpes, February 1859.

18 See, for example, Pucheran, Considérations Anatomiques sur les Formes de la tête osseuse.—Paris, 1841 (Thesis).

19 M. de Serres, in his Lectures on Anthropology, at the Jardin des Plantes.

20 P. J. Proudhon has said, in another arrangement of facts depending on social science, “Revolution is not atheistical; it does not deny the absolute, it removes it altogether” (De la Justice, vol. ii, p. 301). See, for fuller development of our ideas on this subject, the Progrès of the 20th of May, 1859, article on Science et Religion.

21 Discours sur le Méthode.

22 Lettres à M. Villemain sur la Méthode, Paris, 1856, p. 3.

23 See these ideas categorically explained, vol. ii, p. 281.

24 M. de Quatrefages admits a sidereal kingdom; and such a thesis seems to us a very difficult one to sustain, after the experiments of Bunsen and Kirchoff on the chemical composition of the stars. M. de Quatrefages admits also a human kingdom; but admitting that animals think, he makes morality and religion characteristics of this kingdom. Unité de l’Espèce Humaine, 1861, p. 30. We shall have occasion to revert again to these two points. See Bert., Bulletins de la Société d’Anthropologie, August 7, 1862.

25 See Is. Geoffroy Saint-Hilaire, Histoire Naturelle Générale des règnes organiques, vol. ii, p. 252.

26 Certain essential oils, like those of coffee, tea, or hemp.

27 Alcoholic liquors.

28 Narcotics.

29 “If I am not mistaken,” says M. de Quatrefages, “there is in this result, independently of the scientific consequences which may proceed from it, a something which responds to our most noble aspirations. Man confers upon himself dominion of his own will; he loves to proclaim himself legitimate sovereign of all things on the surface of this globe; and, in fact, no creature will dare to dispute with him an empire which, day by day, extends and increases. Well! is it not satisfactory to behold anthropological characteristics sanction and ennoble this empire by placing by the side of the right, which springs from intellectual superiority, the notion of duty, which arises from morality and religion?” (Unité de l’Espèce Humaine, p. 33.)

30 Courtet de l’Isle has already made this remark. (Tableau Ethnographique du Genre Humain, 1849, p. 8.)

31 See the Voyage de l’Isabelle; also Desmoulins, Histoire Naturelle des Races Humaines, 1826, p. 276.

32 Cirripeds, tortoises, ornithodelphi, and generally speaking, the extreme representatives of the divisions of each natural classification.

33 Mémoire sur les Tasmaniens, sur les Alfourous, et sur les Australiens, in the Annales des Sciences Naturelles, 1827, vol. x, p. 155.

34 Hale, Natives of Australia, etc. See American Journal of Science, second series, vol. i, p. 302, May 1846; extract from the account of C. Wilkes’ Expedition: Narrative of the U. S. Exploring Expedition during the years 1838-1842, vol. vi, “Ethnography and Philology.”

35 Voyage de l’Astrolabe: Zoologie, vol. i, p. 43.

36 Even after the assertions of M. de Quatrefages in the Unité des Races Humaines, p. 162, and following, we have not thought ourselves justified in changing our opinions on the subject of the Australians, which have lately been confirmed at the Anthropological Society; a Mr. O’Rourke, an eyewitness, having answered M. de Quatrefages (Bulletins de la Société d’Anthropologie, 21 June, 1860).

37 J. Ross, Narrative of a Second Voyage, etc., 1835, p. 448.

38 J. Ross, Narrative of a Second Voyage, p. 490.

39 See Étienne Geoffroy Saint-Hilaire, Comptes Rendus, vol. v, p. 42. [We should very much like to know at what period our author imagines this to have been the case, and whether he considers that these apes were the “men of the day.”—Editor.]

40 “Memorandum on an Unknown Forest Race,” etc., Journal of the Asiatic Society of Bengal, 1855, vol. xxiv, p. 207.

41 M. Ehrenberg, speaking one day of the unknown centre of Africa, said to us, “that it might not be impossible to find there men so different from us that we ought to make of them, willingly or unwillingly, a special group.” I quote these words in no way with the design of presuming that there is such an order of beings; but in order to show that the father of the naturalists of Europe, the friend of Humboldt, believes in something else than the unity of the human species, because he admits that a generic plurality is possible.

42 R. Owen, On the Characters of the Class Mammalia, 1857, p. 20, note. The illustrious savant has himself treated on this subject, ex professo, in the catalogue of the collection in the College of Surgeons.

43 “The orang-outang is capable of a kind of laugh when pleasantly excited,” J. Grant, “Account of the Structure of an Orang-Outang” (Edinburgh Journal of Science, vol. ix, 1828).

44 Artificial love itself, with all the complexity of ideas which it is supposed must thence arise, is not, as one may think, the debauchery of civilisation; it belongs to animals akin to man as well as to man himself. See Ch. Robin and Béraud, Précis de la Physiologie de l’Homme, vol. ii, p. 384. It is the same with impure connection, or coupling, radically inexplicable by instinct. See Isidore Geoffroy Saint-Hilaire, Histoire Naturelle Générale des Règnes Organiques, vol. iii, p. 142.

45 Doctor Yvan commanded the Archimedes; he has written an account of his voyage: Voyages et Récits, Brussels, 1853, 2 vols. in 12mo.

46 “The Australians only wear woollen clothing in order to protect the chest; ... no idea of shame has ever led them to hide the natural parts.” Lesson et Garnot, Annales des Sciences Naturelles, 1827, vol. x.

47 The orang observed by J. Grant also showed these signs of desperation; “he poured it (a saucer) angrily out on the floor, whined in a peculiar manner, and threw himself passionately on his back on the ground, striking his breast and paunch with his palms, and giving a kind of reiterated croak.”—“Account of the Structure of an Orang-Outang,” Edinburgh Journal of Science, vol. ix, p. 11. [The same demonstration of feeling was showed by the orangs in the Zoological Gardens, May 1864.—Editor.]

48 [Tagal, a chief town of Java.—Editor.]

49 Comptes Rendus de l’Académie des Sciences, vol. ii, p. 582.

50 Essai Philosophique sur l’âme des bêtes, 1728, p. 132.

51 [Guenon, the Simia nasalis of Buffon.—Editor.]

52 Plato, Leges, x, 1. See Maury, Religions, vol. iii, p. 4, note 2.

53 After having said that the idea of good and evil (moralité) exists among all men, M. de Quatrefages adds, that “the notion of the Divinity and that of another life are also generally diffused” (Unité de l’Espèce Humaine, p. 23). We shall demonstrate further on (chap. v) that this statement is incorrect, and how fragile the bases are upon which M. de Quatrefages rests the fundamental characteristics which, according to him, distinguish the human kingdom.

54 M. Chevreul has already defined the “Beautiful” as “the expression of causes whose influence has most force in moving mankind by appealing to their senses” (Lettres à M. Villemain sur la Méthode, 1856, p. 169).

55 [“Truth lies at the bottom of a well,” is an old saying, but our author does not seem to agree with it. We should be very sorry to think that truth was only to be found in science. This is, doubtless, the opinion of a great many learned men at the present day; but we must candidly own we do not agree with it, and certainly are not able to endorse M. Pouchet’s sentiment. We have ourselves not arrived at the point, and in this we are, doubtless, old-fashioned,—of referring everything to “reason,” as opposed to faith.—Editor.]

56 Edinburgh Journal of Science, 1828, vol. ix, p. 10.

57 Comptes Rendus de l’Académie des Sciences, vol. iii, p. 29.

58 We can compare this passage from the naturalist philosopher with the other quotations we made farther back. “Females are extremely curious about this spectacle (the fondness of a “mother” monkey for her young one), and doubtless their attention is caused by discovering therein a true manifestation of the feelings they have themselves experienced as mothers; they are, above all things, astonished to recognise in these ardent attentions the joy and pride of maternity, of which they believed themselves alone to be susceptible.” (É. Geoffroy Saint-Hilaire, Cours d’Histoire Naturelle des Mammifères, Paris, 1829, vol. i; Lesson, vi, p. 16).

59 Proudhon has already laid down as a principle the establishment of a psychology among animals (De la Justice, vol. ii, p. 279). Frederick Cuvier has done the same.

60 Hom. iv in Acta Apostolorum. See Rechtenbach, De Sermone Brutorum, Erfurt, 1706, p. 1.

61 Sometimes this restraint is openly avowed; and we see M. Maire, who is also engaged upon the same questions, admit that, without these influences, he would embrace the same ideas that we are endeavouring to bring forward. “Let us frankly avow,” he says, “if we had not continually before our minds the doctrines of a religion which we respect,—if we had not a sincere faith, this intuitive belief which tells us we must make a mistake,—we should dare to write thus. The more the organisation of the animal is perfected, the more the spiritual element produced by the action of the various functions is itself perfected.... There would then be only a hierarchical gradation of one and the same principle. The psychical fluid would be always the same in all individuals. The difference in its manifestations would refer to the difference in the organisations which produce them” (Société Havraise d’Etudes Diverses, p. 169, 1855-1856).

62 [We cannot exactly see why it must necessarily have been offensive to Christianity. There is nothing injurious to religion in the theory of intellectual gradation.—Editor.]

63 Jam vero nobis ostendendum est eam (bestia) habere rationem internam et intus conceptam. Videtur sane a nostra differre, non essentia sed gradu. Uti nonnulli existimant Deorum a nostra discrepare rationem, non differentia essentiali, sed quod illorum magis, nostra minus sit accurata. Et quidem quod ad sensum attinet et reliquam, tum instrumentorum sensus, tum carnis universæ, conformationem attinet, eam eodem nobiscum modo se habere in animalibus, ab omnibus fere conceditur.—Porphyrius, transl. by Holsteinius, De Abstinentiâ, 1655, p. 108. Is not unity of composition here conjectured, both for the intellect and the body?

64 Disquisitio de Animâ Brutorum, Bremæ, 1676.

65 Logicæ Brutorum, Hamburg, 1697. This little treatise, in spite of the extreme ideas of its author, is not the less precious. J. Stahl was one of those wells of learning which Germany has so often produced. There is, perhaps, not one passage in the old authors who wrote on this point to which he has not referred in his work.

66 See, among others, S. Gros, De Animâ Brutorum, Wittemberg, 1680; Klemnius, De Animâ Brutorum, Vittembergiæ, 1704.

67 Upon this point, M. de Quatrefages agrees with M. Flourens; but the distinction which he endeavours to establish, being based upon morality and religion, seems to us much more restricted and much less clear. Not being able to answer everybody, we have been obliged to attend merely to the opinions of that partisan of the human kingdom who gives to animals the largest portion of it.

68 Proudhon says, in language which is even more concise and affirmative, “In man, the mind knows itself; whilst elsewhere it seems to us that it does not do so” (Système des Contradictions économiques, vol. i, 1850, p. 20).

69 Annales du Muséum d’Histoire Naturelle, vol. xvi, p. 58.

70 Maire, Société Havraise d’Etudes Diverses, 1855-1856.

71 Unité de l’Espèce Humaine, 1861, p. 24.

72 Maire, Société Havraise d’Etudes Diverses, 1855-1856. We can make the same comparison with a passage almost similar from Maupertuis, Essai Philosophique sur l’âme des Bêtes, 1728, p. 134.

73 Essai Philosophique sur l’âme des Bêtes, 1728, p. 95.

74 See É. Geoffroy Saint-Hilaire, Comptes Rendus des Séances de l’Académie des Sciences, vol. iv, p. 261.

75 See Flourens, Histoire des Travaux de Buffon, 1844, p. 135. Descartes made use of the absence of speech in animals as a strong argument against them.

76 See Gratiolet, Bulletins de la Soc. d’Anthropologie de Paris, 18 April, 1861.

77 See J. Grimm, De l’Origine du Langage, transl., 1859, p. 53.

78 Traité de l’Origine du Langage, Engl. transl., 1827, p. 6.

79 De l’Origine du Langage, transl., 1859.

80 De l’Origine du Langage, 2nd edit., 1858.

81 It is by tracing, according to custom, effects to their causes, that the Buddhist philosophy arrives at the principles of joint responsibility, which, according to it, unites reason to language, making them mutually flow one from the other. “Name and form have as a cause, intellect, and intellect has for a cause, name and form.”—See Burnouf, Le Lotus de la bonne loi, p. 550. Mercurius Trismegistus, in the Pimander (Pimander, De sapientiâ et potestate Dei), says almost the same thing: “Speech is the sister of intellect; intellect is the sister of language.” See Rechtenbach, De Sermone Brutorum, 1706, p. 2.

82 See De l’Origine du Langage, transl., 1859.

83 De l’Origine du Langage, 1858, p. 31.

84 See Jacob Grimm, De l’Origine du Langage, transl., 1859, p. 29.

85 Father Pardies (S. J.), in a work, otherwise of no great value, Discours de la Connaissance des Bêtes, 1672, p. 39.

86 Recherches sur les mœurs de fourmis indigènes, Genève, 1810.

87 We refer our readers for all these questions to the remarkable works of M. Toussenel.

88 Essai Philosophique sur l’âme des Bêtes, 1728, p. 217.

89 It may be seen, in analysing these two simple facts, that they lead us to admit the existence of a notion of duty among animals, although, perhaps, an obscure one:—they know that they ought to act as they are doing from fear of a whipping, and this is an operation of the mind which no one, we think, will deny to be complex in its nature, and purely intellectual.

90 Isid. Geoffroy Saint-Hilaire, Histoire Naturelle Générale, vol. iii, 1860, p. 114. M. Roulin has remarked, that there is something analogous in this as regards the cat, which loses, in the savage state, those troublesome mewings which we hear so often during the night from the European race.—Mémoires du Muséum d’Histoire Naturelle, vol. xvii.

91 It is because there is a sort of capability for education in the animal, and indeed in the whole of his race, placed under certain circumstances; it is because, on the other hand, we refuse to certain human races the “initiative in progress,” (see Broca, Bulletins de la Société d’Anthropologie, May 24 and June 21, 1860), that we cannot accept the “class man” of M. Chevreul, preceding the “class mammalia,” and having, as a characteristic, the capability of perfection in the individual, and in the association of individuals.—See Exposé d’un moyen de Définir et de Nommer les Couleurs, § 185. (Mémoires de l’Académie des Sciences, vol. xxxiii, 1861.)

92 See Dr. Gibson, Amer. Assoc. (compare Ami des Sciences, 29 August, 1858.)

93 It would be a curious study, for instance, to find out if certain noises,—certain sounds which have no signification to our ears, do not produce, among some animals, clearly determined impressions, having their first origin in these animals themselves, or in their mutual relations, the education we give them going for nothing in this sort of evidence.

94 [The Rev. F. W. Robertson (who died some years ago), states some opinions in his published sermons which show he was almost before his time in his ideas concerning animals. He says, in comparing them with mankind, “There is the same external form, the same material in the blood-vessels, in the nerves, and in the muscular system. Nay, more than that, our appetites and instincts are alike, our lower pleasures like their lower pleasures, our lower pain like their lower pain; our life is supported by the same means, and our animal functions are almost indistinguishably the same.” Sermons, 3rd series, 1857 (preached in 1850), p. 49. “It is the law of being, that in proportion as you rise from lower to higher life, the parts are more distinctly developed, while yet the unity becomes more entire. You find, for example, in the lowest forms of animal life, one organ performs several functions; one organ being, at the same time, heart, and brain, and blood-vessel. But when you come to man, you find all these various functions existing in different organs, and every organ more distinctly developed; and yet the unity of a man is a higher unity than that of a limpet.” (Sermons, p. 57.)—Editor.]

95 A Treatise on the Records of the Creation, by J. Bird Sumner, Lord Archbishop of Canterbury, 6th edit., 8vo, London, 1850.

96 Nullum characterem hactenus eruere potui, unde homo a simia internoscatur.—Linnæus, Fauna Suecica: præfatio.

97 Owen, On the Characters of the Class Mammalia, p. 20, note (Journal of Proceedings of Linnean Society, 1857.)

98 Comptes Rendus de l’Académie des Sciences, vol. ii, p. 581.

99 See the magnificent work, Sketches of Central Africa, and the portrait of the chief, Kanéma, in Barth’s Travels, vol. iii.

100 Isidore Geoffroy Saint-Hilaire, Hist. Naturelle Générale, vol. ii, pp. 200-515.

101 [See Huxley’s Man’s Place in Nature, 8vo, London, 1863; and the article thereon in the Edinburgh Review, April, 1863.—Editor.]

102 Crawfurd, On the Negro Race, etc. (British Association for the Advancement of Science, 1852, p. 86.)

103 See the translation of this veritable Iliad, by M. H. Fauche. Râmâyana, 1857.

104 [We are told in the Voyages de François Pyrard, vol. ii, p. 331, Paris, 1615, “that in the province of Sierra Leone there is a species (of orang-outang) so strong limbed and so industrious that, when properly trained and fed, they work like servants; that they generally walk on the two hind feet; that they pound any substances in a mortar; that they go and bring water from the river in small pitchers, which they carry, full, on their heads. But when they arrive at the door, if the pitchers are not soon taken off, they allow them to fall; and when they perceive the pitchers overturned and broken they weep and lament.” In the Voyages de Guat. Shoutten aux Indes Orientales, we find nearly the same account of the orang: “they are taken with snares, taught to walk on their hind feet, and to use their fore-feet as hands in performing different operations, as rinsing glasses, carrying drink round to the company, turning a spit,” etc.—Editor.]

105 Comptes Rendus de l’Académie des Sciences, vol. ii. See, also, for the separation of the great toe, the photographs in the Voyage à la Côte Orientale d’Afrique, by Captain Guillain.

106 Odontography, London, 1840, p. 452. Catalogue of the Hunterian Collection, “Osteology,” vol. ii, p. 800.

107 [A character which, as the Cuviers and Owen have pointed out, man shares with the fossil Anoplotherium and its allies, from the Paris gypsum.—Editor.]

108 Tiedemann, of Heidelberg, wrote to Knox with reference to the nervous system, that he had great reason to believe that the natives of Australia differed in this matter from Europeans in an extraordinary degree.—Knox, The Races of Men, London, 1850, p. 2.

109 “The physical characteristics which distinguish human races, one from the other, are, perhaps, the one fact in natural history which has always most struck the imagination of mankind.... Historians relate, that when Columbus first returned, Europeans could not take their eyes off the plants and unknown animals which he had brought with him; and above all, the Indians, so different from all the races of men they had ever seen.”—Flourens, Considérations sur l’enseignement de l’Histoire Naturelle de l’Homme. (Annales des Sciences Naturelles, vol. x, p. 357.) This wonder is renewed every day; and I once knew an intelligent negro who had a very unpleasant remembrance of the French provinces, where he had been the object of a very general and indiscreet curiosity.

110 The works which followed one another on this subject are due to Reinhold Wagner (1699), B. S. Albin (1737), Barrière (1742), Mitchell (1744), Baeck (1748), Meckel (1753-1757), Le Cat (1756-1765), etc. See G. Pouchet, Des Colorations de l’Epiderme, 4to, Paris, 1864.

111 The analysis of the anatomical differences in the skeleton has been, perhaps, best made by Bérard, in France, and Lawrence in England; I may refer for the details to these two authors. Bérard, Cours de Physiologie, 1848, vol. i; Lawrence, Lectures on Comparative Anatomy, 9th edition, 1848.

112 Is. Geoffroy de Saint-Hilaire, “Sur la Classification Anthropologique,” Mém. de la Société d’Anthropologie, 1861, vol. i, p. 125.

113 [Compare Joulin, Anatomie et Physiologie comparé du bassin des Mammifères, 8vo, Paris, 1864; and Mémoire sur le bassin considéré dans les Races Humaines, 8vo, Paris, 1864.—Editor.]

114 The proportion given by Camper is this: the great diameter is to the little,

У европейца :: 41 : 27.

У негра :: 39 : 27,5.

115 Account of the Regular Gradation of Man, 4to, London, 1799, p. 118.

116 Cours de Physiologie, Paris, 1848, vol. i, p. 394. See, also, on the same question, A. Maury, in the Athénéum Français, 1853, No. 47.

117 [We cannot entirely agree with the author regarding the low stature of the Spaniards. From our own observation we may unreservedly say that, at all events, the inhabitants of the south and south western parts of Spain are a fine race, not at all liable to the charge of being different in height from the Anglo-Saxons.—Editor.]

118 [Although our author rather despises the idea of the legs being bowed by riding, it is tolerably well known in this country that too much riding on horseback, when young, and especially on large animals, is very apt to alter the shape of delicate and weakly limbs.—Editor.]

119 “Tribus Mongoles,” translated by S. A. de Grandsagne, in the Mémoires du Muséum, vol. xvii.

120 See Broca, Bulletins de la Société d’Anthropologie, 3rd April, 1862.

121 See Lawrence, Lectures on Comparative Anatomy, London, 1848, p. 410.

122 Davy, An Account of the Interior of Ceylon, 1821, p. 109.

123 See Daniel Wilson, in the British Review, 1851; and in Stephens, the description of the Temple of Uxmal.

124 See Bulletins de la Société de Géographie, 4th series, vol. x, p. 45. It must not be forgotten that these weapons with a small handle may have been used by those valiant heroines, whose praises have so often been sung in the songs of the north.

125 Presented by A. C. Harris, Esq., 1840.

126 [Compare the memoir of Professor C. G. Carus, Ueber die Typisch geurdenen abbildungen menschlichen kopfformen namentlich auf münzen in verschiedenen zeiten und volkern, published in the Novorum Actorum Academiæ Cæsareæ Leopoldini-Carolinæ Germanicæ naturæ curiosum for 1863, in which the author gives characteristic examples of the ancient types, as deduced from the examination of coins, etc. Compare, also, Nott and Gliddon, Types of Mankind.—Editor.]

127 See especially Lepsius, Denkmaeler von Egypten und Œthiopen, vol. ii, pl. 133; vol. iii, pl. 116, 117, 118, 136.

128 Bérard, Cours de Physiologie, Paris, 1848, vol. i, p. 394.

129 See J. H. Hanneman, Curiosum Scrutinium Nigredinus Posterorum Cham, in 4to, Kiloni, 1677, § 14.

130 See Pruner-Bey, Bulletins de la Société d’Anthropologie, 5th March, 1863.

131 See, upon this point, G. Pouchet, Des Colorations de l’Epiderme, 4to, Paris, 1864.

132 Bory de Saint-Vincent divided mankind into Leucotriques and Ulotriques (see Bérard, Cours de Physiologie, 1848, vol. i, p. 394). Prichard refers all these races to the three following types:—1. Melanocomous; 2. Leucous; 3. Xanthous (see English Cyclopædia, art. “Man”).

133 Tableau Synoptique des Races Humaines (Mém. de la Société d’Anthropologie, vol. i, p. 143).

134 See Pruner-Bey, De la Chevelure (Mém. de la Soc. d’Anthrop., vol. ii, p. 1).

135 See Smith, The Natural History of the Human Species, p. 189.

136 See Earl, quoted by Crawfurd, On the Negro Race, etc. (British Association, 1852, p. 86.)

137 Compare Burnouf, Le Lotus de la bonne loi, p. 562.

138 Compare, idem, ibidem, p. 569.

139 Narrative of a Second Voyage, etc., 1835, p. 427.

140 [The name given to Persia by its inhabitants.—Editor.]

141 Compare The Natural History of the Human Species.

142 M. de Serres, in his Lectures on Anthropology, at the Museum of Natural History.

143 Ross, Narrative of a Second Voyage, etc., p. 446.

144 This fact is related by Pallas, Mémoires du Muséum, vol. xvii, p. 238. A Kalmuc saw a body of men thirty versts off [nearly twenty miles English], while the Russian general could see nothing even with a telescope.

145 It would be interesting to discover if the fact related by Knox (The Races of Men, 1850, p. 271) is true; namely, that the sharpness of sight, which the Bosjesmans possess in a very high degree, is lost immediately on crossing the breed with the whites.

146 Le Cat, Traité des Sens, 1744; Haller, Elementa Physiologiæ, vol. v, p. 179; Humboldt, Relation Personnelle, vol. iii, p. 229.

147 See Robin, Annales des Sciences Naturelles, 1845; Zoologie, vol. iv, p. 380.

148 Histoire des Travaux de Buffon, p. 92.

149 [“Face to face with the present position of metaphysical thought in England, that anthropology, which can find no higher employment for the human mind than the ascertainment of man’s relations with the baboons, will find no place at all.... We have no real fear that the consequences which may result from the practical application of this law (transmutation) will be prejudicial to religion, morality, or society.... But until the day comes when such a law shall be fully, entirely, and satisfactorily established, we must strenuously protest against the diffusion, even amongst the ‘wider circle of the intelligent public,’ of essays, the object of which is to render ‘Man’s Place in Nature’ closer to that of the brute creation.” C. Carter Blake, Man and Beast (Anthropological Review, vol. i, pp. 154, 161).—Editor.]

150 See Sömmering, 1785, p. 42.

151 Sketches of Central Africa.

152 There is a copy of it at the British Museum.

153 We only know of one painting in which Egyptians themselves are represented in a like position; it is in the British Museum, and is on a tomb. It is a group of persons squatted behind a flock of geese. It is right to remark, however, that the artist may have been rather puzzled about its composition, more complicated than usual, and that the inartistic profiles of his figures, which almost cover one another, greatly diminish the value of the picture with reference to our subject.

154 Geographische Nosologie oder die Lehre von den Veränderungen der Krankheiten in den Verschiedenen Gegenden der Erde, in Verbindung mit Physicher Géographie und Naturgeschichte des Menschen, 8vo, Stuttgart, 1813.

155 Traité de Géographie Médicale, 1857: Introduction, p. 29.

156 [“The great question of acclimatisation has hitherto been treated lightly enough. ‘A firm resolution not to be conquered by a malady,’ says Malte-Brun, ‘is, in the opinion of most doctors, one of the most efficacious preventives of disease. Our body depends on our intelligence. In every climate the nerves, the muscles, the blood-vessels, in relaxing or in stretching, in dilating or in contracting, soon take the particular state which suits the degree of heat or cold which is borne by the body.’ Thus, according to this celebrated geographer, man has only to exercise his will in order to accommodate his organism to all the difficulties of a new temperature and a new climate.” H. J. C. Beavan, The Acclimatisation of Man (Social Science Review, February 21, 1863.)—Editor.]

157 Hirsch, Handbuch der Historisch-Geographischen Pathologie, § 10. With the author of this immense compilation we refer our readers (with reference to this relative immunity of Negroes from marsh-fever) to the works of Jobin, Tschudi, M’Cabe, Hunter, Arnold, Cameron, Heymann, Epp, Bartlett, Thomson, Tidyman (Philad. Journ. of Med. Science, vol. iii, No. 6), etc.

158 Epidemiological Society, 3rd June, 1861; Medical Times and Gazette, 29th June, 1861, No. 574.

159 [“In spite of ‘previous acclimatisation,’ a Negro regiment was almost entirely destroyed by chest disease at Gibraltar, in 1817, within the short space of fifteen months.” Acclimatisation of Man (Social Science Review, February 21, 1863).—Editor.]

160 “Si no acontecía ahorcar al Negro, nunca moría.” Compare Herrera, Hist. Gener. de los Hechos de los Castellanos, dec. 2, Book III, chap. xiv.

161 Bancroft (Essay 273); Blair, Some Account of the last Yellow Fever Epidemic of British Guiana, London, 1850; Jackson; Hirsch, Handbuch der Historisch-Geographischen Pathologie, § 36.

162 “It is a well-established fact, that there is something in the Negro constitution which affords him protection against the worst effects of yellow fever, but what it is I am unable to say.”—Fenner. Compare Hirsch, Handbuch, § 36.

163 “The smallest admixture of Negro blood, even though the subject be brought from a more northerly state, seems to be a potent antidote against the morbid poison.”—Nott, Southern Journal of Medicine, February, 1847. “The coloured people resisted the epidemic influence better than the whites; and, I believe I may hazard the observation, that their degree in resistance was in proportion to the admixture of white blood.”—Bryant, American Journal, April, 1856, p. 301. Compare Hirsch, Handbuch, § 36.

164 See Mémoires de Médecine et de Chirurgie Militaire, November and December 1863; Société d’Anthropologie, meeting of 19th March, 1864.

165 M. d’Eichthal, Lettres sur la Race noire, 1839, p. 15.

166 [“The Arabs say that Mohammed, whilst on the road from Medina to Mecca, one day happened to see a widow woman sitting before her house, and asked how she and her three sons were; upon which the troubled woman (for she had concealed one of her sons on seeing Mohammed’s approach, lest he, as is customary when there are three males of a family present, should seize one and make him do porterage), said, ‘Very well; but I’ve only two sons!’ Mohammed, hearing this, said to the woman, reprovingly, ‘Woman, thou liest! thou hast three sons; and for trying to conceal this matter from me, henceforth remember that this is my decree,—that the two boys whom thou hast not concealed shall multiply and prosper, have fair faces, become wealthy, and reign lords over all the earth; but the progeny of your third son shall, in consequence of your having concealed him, produce seedis as black as darkness, who will be sold in the market like cattle, and remain in perpetual servitude to the descendants of the other two.’” This is the Arab theory of the Negro’s origin, mentioned in What led to the Discovery of the Source of the Nile, by J. H. Speke, p. 341, London, 1864.—Editor.]

167 Othello, Act I, Scene 3. [Othello was, however, a Moor, not a Negro, and capable of a far higher delicacy of mental perceptions than the veritable “unbleached African.” Perhaps one of the most absurd theatrical errors was committed when the part of Othello was acted by a genuine Negro, Ira Aldridge.—Editor.]

168 Edmond About, Le Progrès, 1864, p. 15.

169 These are Negroes of whom he is speaking.

170 “De l’Unité de l’Espèce Humaine,” Biblioth. Univ. de Genève, nouv. ser., vol. liv, p. 145, 1844.

171 Gliddon, Types of Mankind, p. 59. Carus has observed, that among the remarkable Negroes mentioned by Blumenbach, not one of them was distinguished either in politics, literature, or in any high conception of art. Compare Gobineau, De l’Inégalité des Races Humaines, vol. i, p. 122, 1853.

172 See De Maillet, Telliamed, 8vo, vol. ii, p. 187, Amsterdam, 1748. For want of those passages of the Korán to which he refers, we give the whole of Maillet’s remark on the subject:—“Mohammed was so struck with the difference between white and black men, that he did not hesitate to say, that God had made the first with white earth, and the latter with black. He did not imagine that men so different, not only in colour but in figure and inclination, could possibly be of one and the same origin. He observes, in another place, that although there have been prophets of all other nations, there was never one among the blacks; which shows that they have so little mind, that the gift of foresight,—the effect of natural wisdom, which has sometimes been honoured with the name of prophecy,—has never fallen to the lot of any of them.” This passage is, besides, remarkable; because this custom of prophecy seems to be a special attribute of the Semitic race (compare Renan, Histoire Générale des Langues Sémitiques, 8vo, p. 8, Paris, 1855), and Mohammed, in making this distinction, declared almost a specific characteristic. In the translation of the “Évangile de l’Enfance,” by G. Brunet (Evangiles Apocryphes, 12mo, Paris, 1849), there is this curious document (Jesus had just changed some children into rams in the sight of some women, who asked for their pardon), “The Lord Jesus having answered, that the children of Israel were, among other nations, like the Ethiopians; the women said,” etc. This is merely a proof of the contempt which overwhelmed this unhappy race in the east.

173 On the Negro’s Place in Nature (Dr. Hunt, Anthropological Society of London, November 17, 1863).

174 See the table taken from the Systema Naturæ. We know that Linnæus had adopted the geographical classification of human races.

Homo Americanus. { Pertinæ, contentus, liber.

Regitur consuetudine.

” Europæus. { Levis, argutus, inventor.

Regitur ritibus.

” Asiaticus. { Severus, fastuosus, avarus,

Regitur opinionibus.

” Afer. { Vafer, segnis, negligens,

Regitur arbitrio.

175 Des Races Humaines, in the Revue des Deux Mondes.

176 [It is, indeed, worthy of a place in science, though not apparently in the sense which is meant by our author. C. Carter Blake says, and says truly, “In zoology, as in all other methods of human thought, the sincere searcher after truth will reap some solid benefit for his labours if carried on in a fair and honest spirit. What science reveals to us,—and we know of no source of knowledge whence the revelation of the truth, as it is manifested in living nature, can be impugned,—what science teaches us, a simple-minded student will accept, that which the unbiassed evidences of his senses and the manifestations of his own consciousness tell him to be true.” (C. Carter Blake, On the Doctrine of Final Causes, as illustrated by Zoology, Hastings Philosophical Society, meeting of January 13, 1864.)—Editor.]

177 [“The natives of Australia,” observes Hasskarl, “are deficient in the idea of a Creator or moral Governor of the world, and all attempts to instruct them terminate in a sudden break up of the conversation. The Bechuanas, one of the most intelligent tribes of the interior of South Africa, have no idea of a Supreme Being; and there is no word to be found in their language for the conception of a Creator.” (Force and Matter, by Dr. Louis Büchner, transl. and edited by J. F. Collingwood, F.R.S.L., F.G.S., F.A.S.L.).—Editor.]

178 I translate in this way the word mythology, used by Latham; it is the real translation. Every religion is necessarily based on a fable, for whoever does not practise it, “Mutato nomine, de te fabula narratur.” [This is an assertion which our author has no right to make, and which certainly does not redound to his credit. We must earnestly protest against it. A moment’s consideration, however, will satisfy most men that the translator’s license has here been carried to a most unwarrantable extent.—Editor.]

179 The Reverend Messrs. Schmidt, Parker, etc.

180 John Leighton.

181 See Bertillon, Bulletins de la Société d’Anthropologie, March 15, 1860. [See above, p. 66, note.—Editor.]

182 I had this fact from the mouth of M. de Lesseps, on his return from a journey to Khartûm.

183 J. Ross, Narrative of a Second Voyage, p. 548, 1835.

184 Emanuel Zobrega wrote to the Company from Brazil, in 1552:—“The inhabitants acknowledge Saint Thomas, whom they call Zomé (changing the Th into Z, according to their dialect); and they have a tradition that he once journeyed through this country.” His letter is fully given by Nieremberg, Historia Naturæ, fol., Antuerpiæ, 1635.

185 “On the Intellectual Character of the Esquimaux” (Edinburgh New Philosophical Journal, vol. xxxviii, p. 306, October 1844 to April 1845.)

186 L’Immortalité de l’âme chez les Juifs, transl. by I. Cohen, 12mo, Paris, 1857.

187 See Brecher, L’Immortalité de l’âme chez les Juifs, p. 81.

188 Josephus, Antiquities, xviii, ch. 2, transl. by D. G. Génébrard, Paris, 1639.

189 Chapter upon the “Nirvâna.”

190 Barthélemy Saint-Hilaire, Bouddha et sa Religion, chapter upon the “Nirvâna,” 1862.

191 Niebuhr quoted, in support of this, the Nalhkis and the Guaranis in the New Californian and Cape Missions. Schlegel (Essais, p. 341, Paris, 1841) declares, that most savage nations ought always to remain so by the will of nature.

192 See Comptes rendus de l’Académie des Sciences, meeting of July 20, 1857.

193 “I maintain,” says Courtet de l’Isle (Tableau Ethnographique du genre humain, p. 89, 8vo, Paris, 1849), “that human races are unequal in intellectual power, that they are, consequently, not susceptible of the same degree of development, and that each of them is called upon to fill, in unequal conditions, a mission marked out by Providence.”

194 Doctor Martius is a curious example of the extravagances to which monogenist ideas may lead. In order to explain the moral character of the Americans, he is obliged to suppose a frightful cataclysm [great inundation] which happened, he cannot say when, and adds, “Is it the profound terror felt by those unhappy people who escaped from this awful calamity which, being transmitted without a diminished intensity to following generations, has troubled their reason, obscured their intelligence, and hardened their heart?” Compare Morel, Traité des Dégénérescences de l’espèce humaine, 1857, and Discours Inaugural à l’Académie de Rouen, 1857.

195 D’Orbigny saw the Charruas continue a war against the Spaniards (who decimated them) rather than renounce their much-valued independence. (Voyage dans l’Amérique Méridionale, vol. iv, Introduction p. 4.) [Our author ought not to compare the northern Americans with the southern aborigines, giving to both of them, apparently, the same characteristics. The northerners are whites, and (supposing the Canadians and the north-western settlers are spoken of) worthy of his praise. We put the present Northern States on one side altogether, as the character given by our author cannot possibly apply to them. The Charruas, who are mentioned in the above note, are Indians, inhabiting the banks of the Uruguay in South America, and therefore, whatever may be their courage and love of liberty as aborigines, they cannot properly be classed with white inhabitants, who are merely settlers.—Editor.]

196 Compare D’Escayrac de Lauture, Le Désert et le Soudan; Mémoire sur le Soudan, etc. [These people are not so very peculiar in this respect. Even in our own land, there is sometimes a good deal of difficulty in obtaining information about routes; and agricultural labourers especially are much given to scratching their heads and chewing the cud of meditation, ending with an indecision quite delightful to the tired traveller.—Editor.]

197 See Philosophiæ Naturalis Principia Mathematica, pp. 482, 483, 4to, Amstelodami, 1723.

198 See Essai Politique sur le royaume de la Nouvelle Espagne, Paris, 1811.

199 Voyage dans l’Amérique Méridionale.

200 Crania Americana, Introduction.

201 Mémoire on the preceding work.

202 [Dr. Hunt, however, does not think that language is such an unfailing test as our author appears to imagine. He considers that language must be utterly discarded as the first principle of anthropological classification, and gives a far higher value to religion and to art, considering language merely as the third element. It is possible to change the language of a race; but apparently impossible to change either their religion or their innate ideas of art. See Hunt on Anthropological Classification (Brit. Assoc., 1863), Anthrop. Rev., vol. i, p. 383. “On ethnology, Professor Müller says, ‘The science of language and the science of ethnology have both suffered most seriously from being mixed up together. The classification of races and languages should be quite independent of each other. Races may change their languages; and history supplies us with several instances where one race adopted the language of another. Different languages, therefore, may be spoken by one race, or the same language may be spoken by different races; so that any attempt at squaring the classification of races and tongues must necessarily fail.’”(On the Science of Language, R. S. Charnock; Anthrop. Rev., vol. i, p. 200.)—Editor.]

203 See Chavée, Les Langues et les Races, 1862.

204 Histoire des Langues Sémitiques, p. 467, Paris, 1855.

205 See Prichard, The Eastern Origin of the Celtic Nations, edited by Latham, 1857.

206 “The sound of their voice resembles sighing.” “Their language resembles the clucking of a turkey.” Compare White, Account of the regular gradation of Man, p. 67, London, 1799. Appleyard, The Kafir Language, p. 3, 8vo, King William’s Town, 1850. Morel, Traité des Dégénérescences de l’espèce humaine, p. 42, Paris, 1857. “The Kafirs have adopted some of the inflexions in use among their neighbours, but as a simple ornament to their speech, without attributing any special signification to these ‘cluckings.’”—Is. Geoffroy Saint-Hilaire (Correspondence).

207 Compare Cabanis, Rapports du Physique et du Moral, 13th year, vol. ii, p. 201: Knox, The Races of Men, p. 82, London, 1850: Morel, Dégénérescences de l’Espèce Humaine, Paris, 1857.

208 See Beddom in English Cyclopædia: see, also, Vitruvius, book vi, ch. i.

209 Rapports du Physique et du Moral, 13th year, vol. ii, p. 294.

210 Histoire Naturelle Générale, vol. iii, p. 319, 1860. We do not here quote the facts relative to the Barbary and Corsican stag (ibidem, p. 407), since they rest only on the negative assertion of an old author.

211 “Partout de petits changements, nulle part de grands.” Hist. Naturelle Générale, vol. iii, p. 388.

212 Recherches sur les Ossements Fossiles, 4to, vol. i, p. 59, 1831.

213 Histoire Naturelle Générale, vol. iii, p. 389.

214 “What would be thought of a breeder who took Norman colts or Flemish calves to the high lands of the Alps and the Pyrenees, and then expected to see them reproduce (their training having been finished) all the pure characteristics of the original races?”—Isidore Geoffroy Saint-Hilaire, Histoire Naturelle Générale, vol. iii, p. 307.

215 See Verneuil, Bulletins de la Société d’Anthropologie, February 2, 1860.—Bonté, ibidem, August 6, 1863.

216 [“A priest who has drunk wine shall migrate into a moth or a fly, feeding on ordure. He who steals the gold of a priest, shall pass a thousand times into the bodies of spiders. If a man shall steal honey, he shall be born a great stinging gnat; if oil, an oil-drinking beetle; if salt, a cicada; if a household utensil, an ichneumon fly” (Institutes of Menu, § 353). Thus, apparently with regard to comparison, the Hindú considers insects to be the lowest form of animal life, into which moral criminals are to pass after death, according to their doctrine of metempsychosis.—Editor.]

217 [Why will some scientific men persist in separating, so strongly, religion and science, as if both could not be practised? This is what the “master of science” appears to think. Each student of science may well apply the following lines: “It is your duty to go on steadfastly, unwaveringly, ohne Hast, ohne Rast, conscious that you interpret, to the best of your finite ability, your conceptions of the truths of science, equally conscious that whatever may be the immediate result of your labours, they must eventually fulfil the aspiration which tends ad majorem Dei gloriam.”—C. Carter Blake On the Doctrine of Final Causes (Hastings Philosophical Society, meeting of January 13, 1864).—Editor.]

218 Robin, Mémoire sur la Production du Blastoderme (Journal de Physiologie, p. 358, 1862).

219 It is thus that we do not see realised in man that general law which decrees that animal species are large in proportion to the continent which they inhabit; the mean size of the mammalia, in particular, is regularly proportional to the extent of Australia, America, the ancient continent, and the bottom of the ocean.

220 Compare Mitchell, An Essay upon the Causes of the Different Colours, etc. (Philosophical Transactions, 1745.)

221 “Sole colorari homines non dubium, eosque autem ut nigrescant non constat.” Albinus, De Sede et Causa Coloris Æthiopum, p. 12. He also says, still speaking of Negroes, that they are coloured, “quod suum parentes colorem in liberos propagant ...; æthiops fœmina si cum mare æthiope rem habuerit, æthiopem, ni quid forte natura ludat, gignit; alba si cum albo, album.”—Ibidem, p. 10. It is in some manner the permanence of a declared type.

222 Dissertation Physique sur les Différences des Traits du Visage, p. 17.

223 See above, p. 85.

224 Yvan, De France en Chine, p. 175, Paris, 1853. [“M. Périer has mentioned, according to Yvan, the beauty of the inhabitants of the island of Réunion, who descend from a few couples only, and yet have known how to preserve their purity of blood” (An Inquiry into Consanguineous Marriages and Pure Races, Dr. E. Dally; transl. by H. J. C. Beavan, Anthrop. Review, p. 97, 1864).—Editor.]

225 White, Account of the regular Gradation of Man, p. 112. Morton, Crania Americana, Introduction. Prince de Wied, Voyage au Brésil, vol. ii, p. 310. Bory de St. Vincent, Essai Zoologique sur le genre humain, vol. ii, p. 20.

226 Desmoulins, Histoire Naturelle des races humaines, p. 162. Indigenous Races of the Earth, p. 585.

227 White, Account of the regular Gradation of Man, p. 104.

228 W. Edwards, Des Caractères Physiologiques des races humaines, p. 14. Niebuhr (transl.), Lectures on Ethnography, vol. i, p. 374.

229 John Hunter also thought that man was originally black; he had remarked that domestic animals become white by age. Compare White, Account of the regular Gradation of Man, p. 100. Hunter thus confounded men with domestic animals. We have already said what must be thought of this connexion.

230 Compare Morel, Dégénérescence de l’espèce humaine, p. 5, Paris, 1857.

231 See above, p. 73.

232 Climateric influences act probably upon wild animals in the same manner; it must be remarked, however, that a captive animal and a man, taken to another country, are not exposed in the same degree to the action of the new medium; conditions are not similarly altered as regards both of them. Sometimes the man, sometimes the animal, will have most chances of resistance; the one being always obliged by his master to submit to an intellectual government, approaching as much as possible his former state; the other, abandoned to himself, and drawn fatally into the new habits which he sees around him.

233 See, on this point, Boudin, Géographie Médicale, vol. ii, p. 15, Paris, 1857. Annuaire du Bureau des Longitudes, p. 230, 1833. G. Pouchet, Des Colorations de l’épiderme, 4to, Paris, 1864.

234 [Dr. Waitz, in his Introduction to Anthropology (translated and edited by J. F. Collingwood), gives an explanation concerning the colouring matter in the Negro, which is very curious, but with which, however, he does not agree; viz., “that in hot climates the amount of oxygen inspired is insufficient to change the carbon into carbonic acid, and that the unconsumed carbon is deposited in the pigment-cells of the skin.... It is, however, difficult to admit that the browning of the skin in our climate in summer is produced by the same causes as the black colour of the Negro, and that it would only require a greater intensity and a longer duration to become so entirely.” Part. I, sect. i, p. 35.—Editor.]

235 The precociousness of the genital functions is in direct relation with this general fact.

236 W. Edwards, Caractères Physiologiques, etc., p. 14. “The tropics alone produce the combination of infantine grace with the full development of female maturity.” Smith, Natural History, etc., p. 190. See, also, Cabanis, Rapports du Physique et du Moral, vol. ii; and Davy, Account of Ceylon. These two authors in particular have quite appreciated these changes.

237 Boudin, Géographie Médicale, vol. ii, p. 150, 1857.

238 Meeting of November 7, 1861.

239 [See above, p. 59, note.—Editor.]

240 It would appear from the documents collected by Nott (Two Lectures on the Natural History of the Caucasian and Negro Races, Mobile, 1844, compare Boudin, Géogr. Méd., vol. ii, p. 144), that as we advance towards the upper part of the Northern States, madness becomes very frequent among the Negroes. It reaches the proportion of one case of insanity among twenty-eight sane persons in Massachusetts and Maine. We hesitate in acknowledging climateric influence, because the number of cases seems to increase relatively to the degree of instruction among the people; not that madness depends on education, but because it finds out a great number of cases of which we should otherwise have been ignorant, as often happens in the east among a less enlightened people.

241 Compare Boudin, Bulletins de la Société d’Anthropologie, August 1, 1861.

242 Compare Boudin, Traité de Géographie Médicale, 1857, Introduction.

243 New York Medical Journal, p. 399, February 1831 (see Hirsch, Handbuch der Historisch-geographischen Pathologie, § 35, p. 1).

244 Some Account of the Last Yellow Fever Epidemic of British Guiana, p. 59, 8vo, London, 1850.

245 Barton, Report of the Sanitary Commission of New Orleans for 1853, p. 248, New Orleans, 1854 (see Hirsch, Handbuch, etc., § 35). He brings forward several pieces of evidence in the same question. They seem to us too decisive, in a polygenist point of view, for us not to give the entire list of his quotations: Romay, Diss. sobre la Fiebre Amarilla, etc., Habana, 1797: Arnold, Treatise on the Bilious Remittent Fever, etc., p. 26, London, 1840: Zimpel, Jenaische Annalen für Med., i, p. 68: Dickinson, Observations on the Inflammatory Endemic incident to Strangers in the West Indies, etc., p. 13, London, 1819: Ferguson, Notes and Reflections, p. 150, London, 1846: Dickson, Philadelphia Med. and Phys. Journal, iii, p. 250: Lallemand, Das Gelbfieber, etc., p. 121. [Schomburgk, A Description of British Guiana, etc., p. 22, London, 1840.—Editor.]

246 Words borrowed from the definition of species by Isidore Geoffroy, Histoire Naturelle Générale, vol. ii, p. 437. “The act which appears most natural to living beings who are perfect, and who are not abortive, nor produced by spontaneous generation, is the production of a being like themselves, the animal producing an animal, the plant a plant, so as to participate in the eternal and divine nature as much as they can.”—De l’âme, book ii, chap. iv, § 2, transl. by Barthélemy Saint-Hilaire.

247 Nott and Gliddon, Indigenous Races of the Earth, p. 443.

248 Nott and Gliddon, Types of Mankind, p. 373, 1854.

249 See Boudin, Géographie Médicale, Introduction, p. 39.

250 See Morel, Traité des Dégénérescences.

251 Périer, Société d’Anthropologie, meeting of April 21, 1864.

252 Des Races Humaines, 1845.

253 Account of the Regular Gradation of Man, p. 146.

254 Compare W. Edwards, Des Caractères Physiologiques, etc., p. 29.

255 Individual distinctions can only, then, be based on the alterations of type, in characteristics which are not those of the supposed ideal. It hence results that, if we have lived with a stranger who has all the characteristics of his race well marked, we think that we see him while travelling among his fellow countrymen.

256 “It is one of the clearest facts in the animal, as well as in the vegetable world; all races generally reproduce and perpetuate themselves without mingling and confounding one with the other.”—Prichard, Histoire Naturelle de l’Homme, vol. i., p. 17. Compare Morel, Dégénérescences de l’espèce humaine, p. 2.

257 Third number. Most of the articles in this remarkable production are unsigned.

258 “No race will amalgamate with another; they die out, or seem slowly to be becoming extinct.” Compare the Ethnological Journal, p. 98.

259 “We arrive at the fundamental conclusion that it is useless for people belonging to varieties of different races, but neighbours, to ally themselves together; part of the new generation will always preserve the primitive type.”—See Courtet de l’Isle, Tableau Ethnographique, p. 77.

260 Latham thinks, however, that he has discovered some vestiges of the Phœnician race in Africa and Cornwall. Compare Knox, The Races of Men, 1850.

261 [Small columns, having neither base nor capital.—Editor.]

262 It is the case with the hippopotamus and the lion.

263 Thus, at least, Buffon translates “Gothi corpore proceriore, capillis albidis rectis, oculorum indibus cinere—cærulescentibus.”—Linnæus, Fauna succica, p. 1.

264 By virtue of the law which makes us find a family likeness in an individual after it has been absent, or rather hidden, for one or more generations.

265 “Rutilæ comæ, magni artus.”—Tacitus, Agricola, ii, § 11.

266 “Colorati vultus et torti plerumque crines.”—Idem, ibidem.

267 Idem, ibidem.

268 See Latham, Celtic Language, p. 371. J. B. Davis and J. Thurnam, Crania Britannica, p. 53. Garnet, in the Transactions of the Philological Society. R. Cull and Latham, in the Edinburgh New Physical Journal, 1854. Périer, Fragments Ethnologiques, Paris, 1857.

269 J. Philips, see British Association, 1849.

270 The name itself of this district shows, however, the habitation of these parts by the Scandinavians.

271 Compare W. Edwards, Des Caractères Physiologiques des Races Humaines. Paris, 1829.

272 See Périer, Fragments Ethnologiques, Paris, 1857.

273 Recherches sur l’Ethnologie de la France (Mémoires de la Société d’Anthropologie, vol. i, p. 1). See, also, the discussion which followed the reading of this paper (Bulletins de la Société d’Anthropologie, meetings of July 21 and August 4, 1859).

274 We may remark this line is precisely perpendicular to the climateric parallels which divide France.

275 [The standard in France is, we believe, five feet.—Editor.]

276 Peru, 1846.

277 Nicaragua: its People, vol. ii, p. 153, New York, 1852.

278 Essai sur l’Inégalité des Races Humaines, Paris, 1852.

279 Rapports du Physique et du Moral, vol. i, p. 484.

280 M. Morel, Traité des Dégénérescences.

281 [“All races of mankind intermix, they are fertile, producing cross-breeds, mulattoes, mestizoes, etc., which again are productive. All human races constitute, therefore, on physiological principles, but one species, which is here identical with genus humanum.” So thinks Professor Rudolph Wagner, but his arguments are not very satisfactory. He refers varieties of race in a great measure to climatic influence. See Creation of Man and Substance of the Mind (Anthrop. Rev., vol. i, p. 229).—Editor.]