RECAPITULATION AND CONCLUSION.
The numerous and controverted questions which we had to discuss, have
more than once interrupted the chain of our thesis. It may, therefore,
be useful to present here a _résumé_ of the various parts of our
argumentation.
Zoologists have, in _each_ of the natural groups which constitute the
genera, recognised _several_ types which they denominate species.[81]
The human group evidently constitutes one genus; if it consisted only
of one species, it would form a single exception in creation. It is,
therefore, but natural to presume, that this genus is, like all the
others, composed of different species.
In the greater number of genera, the various species differ much less
from each other than certain human races. A naturalist, who, without
touching the question of origin, purely and simply applies to the human
genus the general principles of zootaxis, would be inclined to divide
this genus into different species.
This mode of viewing the subject can only be abandoned, if it were by
observation demonstrated that all the difference between human races
had been the result of modifications caused in the organisation of man
by the influence of media.
The monogenists have at first made great efforts to furnish such a
demonstration, but without success. Observation has, on the contrary,
shown, that though the organisation of man may, in the course of
time, and under the influence of external conditions, undergo some
modification, yet that these modifications are relatively very slight,
and have no relation to the typical differences of human races. Man,
transplanted into a new climate, and subjected to a new mode of life,
conserves and transmits to posterity all the essential characters of
his race, and his descendants do not acquire the character of the
indigenous race or races. _Cœlum, non corpus mutant qui trans mare
currunt._
The monogenists have objected that the period of distant colonies is
too recent; that the observations tending to establish the permanence
of human types date scarcely from three or four centuries, and that
this lapse of time is insufficient to produce a transformation of
races, and that such a transformation has been produced gradually
during the long series of centuries elapsed, according to some from the
creation of man, and according to others since the Deluge.
But the study of the Egyptian paintings has shown, that on the one hand
the principal types of the human genus existed then, 2,500 years at
least before Jesus Christ, as they exist at this day.
Again, the Jewish race, scattered for more than eighteen centuries in
the most different climates, is everywhere the same now as it was in
Egypt at the time of the Pharaohs.
The period of _positive_ observations dates thus, from more than forty
centuries and not from three or four.[82]
Having no longer any hope to prove by direct demonstrations that the
distinctive characters of human races are transformations of one
primitive type, the monogenists sought for indirect proofs. They
believed to have found them in this fact, or rather assertion, that
there is always a certain relation between the characters of human
races and the media in which they exist. On close examination this
assertion is found to be without any foundation. On studying one by
one the principal ethnological characters and their distribution on
the surface of the globe, it has been shown that there is no relation
between these different characters and the climatic and hygienic
conditions.
The monogenists then resorted to an argumentation still more indirect.
They advanced that in the whole _genus homo_ there existed a fund of
common ideas, creeds, knowledge, and language, attesting the common
origin of all human beings. It might be objected that this argument is
without any value whatever; considering that indirect communications
between peoples of different origin might have passed to each other
words, usages, and ideas. But a profound study of the question has
shown that there are certain peoples who have absolutely no notion of
God or soul, whose languages have no relation whatever to any, who are
altogether anti-social, and who differ from the Caucasians more by the
intellectual and moral capacities than by their physical characters.
There was even no necessity to insist upon the difficulty, or rather
geographical impossibility of the dispersion of so many races
proceeding from a common origin, nor to remark that before the remote
and the almost recent migrations of Europeans, each natural group
of human races occupied upon our planet a region characterised by a
special fauna; that no American animal was found either in Australia
nor in the ancient continent, and where men of a new type were
discovered, there were only found animals belonging to species, even to
genera, and sometimes to zoological orders, without analogues in other
regions of the globe.
And whilst it was thus simple to suppose that there were several _faci_
of the creation of man, as well as of other beings; and whilst this
doctrine, so conformable to all the data furnished by natural science,
removed all geographical objections, explaining thus all the analogies
and differences of human types, and the repartition of each group;
whilst, in one word, it exactly accounted for all the known facts,
the opposite doctrine moved in a circle of contradictory suppositions
superimposed by hypotheses; theories founded upon a small number of
facts upset by other unexpected facts; imaginary influences refuted by
observation; anti-historical legends dispelled by historical monuments;
lame explanations destroyed by physiology; obscure sophisms refuted by
logic; and all this to demonstrate, not exactly that all races descend
from the same pair, but that, strictly speaking, such is not altogether
impossible.
Whence have the monogenists derived the requisite perseverance and
courage to impose upon their reason such continuous restraint, and to
resist the testimonies of observation, science, and history?
On analysing their system, we find at every moment two fundamental
axioms which serve them as articles of faith, and the evidence of which
appears to them sufficient to surmount all other objections.
These two axioms have served as the premises of an apparently
irresistible syllogism.
1. All animals, capable of producing an eugenesic progeny, are of the
same species.
2. All human crossings are eugenesic.
Therefore, all men are of the same species.
The monogenists, convinced of the reality of the premises of this
syllogism, thought their doctrine to stand on a solid foundation, and
defended it with that confidence inspired by conviction.
Assailed by pressing objections, constantly obliged to yield, incapable
of advancing a step without an immediate retreat, they felt their
forces revive by resorting to their syllogism, like Antæus when he
touched the earth. As long as the refuge remained they continued the
struggle, though not with advantage, at least with the ardour of faith;
for though faith no longer moves mountains, it still leaves the hope of
moving them.
But these two fundamental propositions, admitted as axioms, do they
express the truth? Can this triumphant syllogism, of which they are the
premises, stand? Is it true that only animals of the same species can
produce a prolific progeny? Is it true that all human crossings are
eugenesic? To upset the syllogism of the monogenists, and to deprive
their system of any scientific base, it might be sufficient that the
first of the above questions should be answered in the negative.
The system would then become what it was before it came in contact
with science, namely, a belief more or less respectable, founded
upon a sentiment or a dogma. But if the second question were also
negatived, and it could be demonstrated that all human crossings are
not eugenesic, then not merely the syllogism, but the whole doctrine of
the monogenists would crumble to pieces. The doctrine would then not
merely be extra-scientific, but anti-scientific; it being positive that
two groups of animals, so different as to be incapable of fusion by
generation, do not belong to the same species. This is an incontestable
and uncontested truth.
We were thus led to examine successively the two fundamental
propositions serving as a base to the unitarian doctrine, for which
purpose a series of researches were requisite.
We have, in the first place, investigated the results of certain
crossings between animals of incontestably different species, such as
dogs and wolves, goats and sheep, camels and dromedaries, hares and
rabbits, etc.; and we have demonstrated _that these crossings produce
eugenesic mongrels, that is to say, perfectly and indefinitely prolific
between themselves_.
It is thus not true that all animals capable of producing an eugenesic
progeny are of the same species; and even if all human intermixtures
were eugenesic, as is generally believed, we could not infer from this
the unity of the human species. The monogenists are thus deprived of
their principal basis and their sole scientific argument.
It was, however, necessary to inquire, whether this popular axiom,
that all human crossings are eugenesic, was a demonstrated truth or a
lightly accepted hypothesis, without any verification or control? Such
has been the object of our second series of investigations.
We recognised at the outset that the monogenists, considering
their axiom as self-evident, have made no efforts to establish its
correctness, so that, strictly speaking, we might have discarded it.
When, contrary to the opinion of several modern authors, we wished to
establish that there were really eugenesic intermixtures in the human
genus, we found in science assertions without proofs, and we believe
that our investigations concerning the mixed populations of France
have, in this respect, the merit of novelty. We may be mistaken as to
the value of our demonstration; but we venture to assert, that this
demonstration is the first that has been attempted.
After having rendered, if not quite certain, at least extremely
probable, that _certain_ human crossings are eugenesic, we have
inquired whether _all_ human crossings are in the same condition.
From the documents collected it results, that _certain_ human crossings
yield results notably inferior to such as constitute in animals
eugenesic hybridity. The whole of the known facts permit us to consider
as very probable, that certain human races taken two by two are less
homœogenesic; as, for instance, the species of the dog and the wolf.
If we are to make any reservation, and leave some doubts upon this
conclusion, it is that we cannot admit, without numerous verifications,
a fact which definitively demonstrates the plurality of human species;
a fact, by the presence of which, all other discussion is rendered
superfluous; a fact, finally, of which the political and social
consequences would be immense.
We cannot too much insist upon drawing the attention of observers upon
this subject. But whatever be the result of ulterior researches on
human hybridity, it remains well attested that animals of different
species may produce an eugenesic progeny, and that consequently we
cannot, from the fecundity of human intermixture, however disparate the
races may be, draw a physiological argument in favour of the unity of
species, even if the fecundity were as certain as it is doubtful.
The great problem we have investigated in this essay is one of those
which have caused great agitation, and most difficult to approach with
a mind unbiassed by any extra-scientific preconception. This was almost
inevitable; but science must keep aloof from anything not within its
province. There is no faith, however respectable, no interest, however
legitimate, which must not accommodate itself to the progress of human
knowledge and bend before truth, if that truth be demonstrated. Hence
it is always hazardous to mix up theological arguments with discussions
of this kind, and to stigmatise in the name of religion any scientific
opinion, since, if that opinion, sooner or later gains ground,
religion has been uselessly compromised. The unskilful intervention
of theologians in astronomical questions (rotation of the earth), in
physiology (pre-existence of germs), in medicine (possessions), etc.,
has formed more infidels than the writings of philosophers. Why should
men be placed in the dilemma of choosing between science and faith?
And when so many striking examples have placed theologians under the
necessity to acknowledge that revelation is not applicable to science,
why do they obstinately continue to place the Bible before the wheels
of progress?[83]
Sincere Christians have understood that the moment is come to prepare
the conciliation of the doctrine of the polygenists with the sacred
writings. They are disposed to admit that the Mosaic narration does
not apply to the whole human race, but merely to the _Adamites_, from
which sprung God’s people; that there may have been other human beings
with whom the sacred writer had no concern; that it is nowhere said
that the sons of Adam contracted incestuous alliances with their own
sisters; that Cain, banished after the murder of his brother, had a
mark set upon him that no one might kill him; that, besides the sons
of God, there was a race of the sons of man; that the origin of the
sons of men is not specified; that nothing authorises us to consider
these as the progeny of Adam; that these two races differed in their
physical characters, since, by their union, a cross-breed was produced
designated by the name of giants, “to indicate the physical and moral
energy of mixed races.” And that, finally, all these antediluvian
races might have survived the deluge in the persons of the three
daughters-in-law of Noah.[84]
We have collated here the observations of various authors, one of
whom, the Rev. John Bachmann, remarks with evident satisfaction that,
if contrary to the prevailing opinion, the multiplicity of human
species should eventually be demonstrated, which he considers very
improbable, the authority of the Bible would still remain unshaken,
and that “the highest interest of mankind would not suffer by it.”
We have here a preparatory conciliation as a sort of prevision of
ulterior scientific developments. Very recently a fervent Catholic,
a physician, who in his various voyages has attentively studied the
races of mankind, Mr. Sagot, has advanced an hypothesis which we
consider as quite new, and which would enable us, better than by the
preceding suppositions, to accommodate the biblical narration with
anthropological science. After having demonstrated that the physical,
intellectual, and moral characters establish between the races of men
profound differences, which are indelible, and that all influences to
which they have been attributed are absurd and imaginary, inasmuch as
natural causes would never have produced such a deviation from the
primitive form, Mr. Sagot supposes that the division in perfectly
distinct races, and their methodical dispersion and repartition upon
the surface of the earth, was a miraculous intervention of Providence.
He is of opinion that this great fact was accomplished at the period of
the confusion of tongues, that is, after the audacious enterprise of
the Tower of Babel, and that God, in dispersing the families, endowed
each with a peculiar organisation and aptitudes accommodated to the
various climates assigned to them.[85] Whether the differences of
human races and their geographical distribution was the consequence
of distinct creations, or miraculous transformations equivalent to
new creations, comes to the same thing as regards the doctrine of
polygenists. Their object is not to enter into any theological
discussions; they have been driven to it, and they will no doubt be
delighted to hear that their doctrine may become developed without
offending anybody.
The intervention of political and social considerations has not been
less injurious to Anthropology than the religious element. When
generous philanthropists claimed, with indefatigable constancy, the
liberty of the blacks, the partisans of the old system, threatened
in their dearest interests, were enchanted to hear that Negros were
scarcely human beings, but rather domestic animals, more intelligent
and productive than the rest. At that time the scientific question
became a question of sentiment, and whoever wished for the abolition of
slavery, thought himself bound to admit that Negroes were Caucasians
blackened and frizzled by the sun. Now that France and England, the two
most civilised nations, have definitively emancipated their slaves,
science may claim its rights without caring for the sophisms of
slaveholders.
Many honest men think that the moment to speak freely is not yet come,
as the emancipation struggle is far from being at an end in the United
States of America, and that we should avoid furnishing the slaveholders
with arguments. But is it true that the polygenist doctrine, which is
scarcely a century old,[86] is any degree responsible for an order
of things which has existed from time immemorial, and which has
developed and perpetuated itself during a long series of centuries,
under the shade of the doctrine of monogenists, which remained so
long uncontested? And can we believe that the slave-owners are much
embarrassed to find arguments in the Bible? The Rev. John Bachmann,
a fervent monogenist of South Carolina, has acquired in the Southern
States much popularity by demonstrating, with great unction, that
slavery is a divine institution.[87] It is not from the writings of
polygenists, but from the Bible, that the representatives of the
Slave States have drawn their arguments; and Mr. Bachmann tells us
that the Abolitionists of Congress have been struck dumb by such an
irrefragable authority! It must, therefore, not be believed that there
is any connexion between the scientific and the political question.
The difference of origin by no means implicates the subordination of
races. It, on the contrary, implicates the idea that each race of men
has originated in a determined region, as it were, as the crown of
the fauna of that region; and if it were permitted to guess at the
intention of nature, we might be led to suppose that she has assigned
a distinct inheritance to each race, because, despite of all that has
been said of the cosmopolitism of man, the inviolability of the domain
of certain races is determined by their climate.
Let this mode of viewing the question be compared with that of the
monogenists, and let it be asked which of the two modes is more apt
to please the defenders of slavery. If all men are descendants of one
couple,--if the inequality of races has been the result of a curse
more or less merited,--or again, if the one have degraded themselves,
and have allowed the torch of their primitive intelligence to become
extinct, whilst the other have carefully guarded the precious gift
of the Creator,--in other words, if there be cursed and blessed
races,--races which have obeyed the voice of nature and races which
have disobeyed it,--then the Rev. John Bachmann is right to say that
slavery is a Divine right; that it is a providential punishment;
and that it is just, to a certain point, that those races who have
degraded themselves should be placed under the _protection_ of
others,--to borrow an ingenious euphemism from the language of the
defenders of slavery.[88] But if the Ethiopian is king of Soudan by the
same right as the Caucasian is king of Europe, what right has he to
impose laws upon the former, unless by the right of might? In the first
case, slavery presents itself with a certain appearance of legitimacy
which might render it excusable in the eyes of certain theoricians; in
the second case, it is a fact of pure violence, protested against by
all who derive no benefit from it.
From another point of view, it might be said that the polygenist
doctrine assigns to the inferior races of humanity a more honourable
place than in the opposite doctrine. To be inferior to another man
either in intelligence, vigour, or beauty, is not a humiliating
condition. On the contrary, one might be ashamed to have undergone a
physical or moral degradation, to have descended the scale of beings,
and to have lost rank in creation.
FOOTNOTES:
[1] Gobineau, _Inégalité des Races Humaines_, 8vo, Paris, 1855; [also
translated into English, _On the Inequality of Human Races_, and edited
by Henry Hotze, 8vo. EDITOR.]
[2] “The sole action of the laws of Hybridity,” says Nott, “might
exterminate the whole human species if all the various types of human
beings actually existing on the earth were completely to amalgamate.”
_Types of Mankind_, p. 407, eighth edit., Philadelphia, 1857. Dr.
Robert Knox is not less explicit. “I do not believe that any Mulatto
race can be maintained beyond the third or fourth generation by
_Mulattos merely_; they must intermarry with the pure races or
perish.” Robert Knox, _The Races of Men_, London, 1850.
[3] Georges Pouchet, _De la Pluralité des Races Humaines_, p. 140,
Paris, 1858. [A translation of this work will shortly be published by
the Anthropological Society of London, edited by T. Bendyshe, Esq.,
M.A., F.A.S.L. EDITOR.]
[4] Prichard, _Natural History of Man_.
[5] Davis and Thurnam, _Crania Britannica_, p. 7, No. 4, London, 1856.
[6] See the voyages of Truter and Somerville (1801), Lichtenstein
(1805), Campbell (1813), John Philips (1825), Thompson (1824), etc.,
in the Collection of Voyages by Walkenaer, t. xv-xxi, Paris, 1842. In
1801 Truter and Somerville found near the Orange or Gariep river, in
the district where now Griqua town stands, a horde of _Bastaards_ and
_Bosjesmen_, commanded by a Bastaard of the name of Kok (t. xvii, p.
364). On their return they found a considerable village, composed of
Kaffirs, Hottentots, and mongrel breeds of several varieties, under
the command of a chief named Kok (p. 393). In the same year Kitchener,
the missionary, assembled the horde in a village. There came pure
Hottentots and Namaquas (t. xviii, p. 126). In 1802 Anderson, the
missionary, in organising the growing nation, gave authority to the
Bastaards (p. 127). The village of Laawater or Klaarwater, which
has since become Griqua-town, consisted in 1805, when Lichtenstein
visited it, of about thirty families, one-half of which belonged to
the Bastaard race, the rest were Namaquas or Hottentots. The village
enlarged rapidly “by the arrival of refugees, and by marriages with the
women of the Bosjesmen and the Koramas, who lived in the vicinity” (t.
xix, p. 355). They practised polygamy. “They constituted a horde of
nomadic naked savages, living by pillage and the chase; their bodies
were besmeared with red paint, the hair covered with grease, living in
ignorance, without any trace of civilisation” (p. 356). After the lapse
of five years the missionaries commenced civilising them by giving them
the taste for agricultural pursuits. The name, however, of _Bastaards_,
which indicated their European origin, was no longer suitable to this
nation, in which the African blood was greatly predominating. They
took, therefore, the name of _Griquas_. Campbell asserts that they
chose that name, as it was that of the principal family (t. xviii,
p. 395). This explanation appears to me very doubtful. Ten Rhyne,
who explored Southern Africa in 1673, twenty year after the first
disembarkation of Europeans, already mentions the existence of a
Hottentot people who went by the name of _Gregoriquos_ (t. xv, p. 122).
Thirty years after (1705) Kolbe designates the same people _Gauriquas_
(t. xv, p. 253). There existed at that time another people, called
_Chirigriquas_. In 1775 Thunberg still speaks of Gauriquas (t. xvi,
p. 201), and of Chirigriquas. All these names have evidently the same
root, and the singularity of Hottentot enunciation induced probably
the various travellers to adopt a different orthography. It is thus
presumable that the Hottentots of Klaarwater, in calling themselves
Griquas, merely adopted the old name Gauriquas. There exists to
this day the people _Koraquas_, signifying “people who wear shoes”
(Burchell, t. xx, p. 60). They live in the neighbourhood of Klaarwater.
Be this as it may, the new people of the Griquas gave to Klaarwater,
influenced by the English missionaries, the name of Griqua-town. This
town, called by Malte-Brun Kriqua, grew rapidly by the adjunction
of the Koranas. In 1813 there were not less than 1,341 Koranas in
a population of 2,607 inhabitants (t. xviii, p. 393). In 1814 the
governor of the Cape tried to force the Griquas to furnish men for the
indigenous army. The proposal was very badly received, and the nation
was nearly in a state of dissolution. A portion of the inhabitants of
Griqua-town escaped to the surrounding mountains, and formed bands of
robbers, who, under the name of Bergmaars, devastated the country,
and, associating with bands of Koranas, pillaged and massacred the
Betchouanas and the Bosjesmen, and _carried off their women and
children_. In 1825, owing to the intervention of John Philips, the
Bergmaars were reduced to order, and returned to Griqua-town. They
had now crossed with the Koranas, the Betchouanas, and Bosjesmen (t.
xviii, p. 357). Some time previously a grave dissension had broken
out among the settled Griquas. The governor of the Cape had sent an
agent, John Melvil, with an important charge to a certain Waterboer, a
Bosjesman by origin. The supremacy had hitherto belonged to the family
Kok, who, proud of the drops of European blood in their veins, would
not recognise the authority of Waterboer, and emigrated accordingly.
Waterboer was, however, not dismissed; and in 1825 John Philips found
the Griquas divided in three kraals, under the chiefs Kok, Berend, and
Waterboer (t. xix, p. 370). If Dr. Prichard had taken the trouble to
consult these documents he would have recognised that the Griquas had,
by so many consecutive crossings, become almost a pure African race.
Modern geographers range therefore the Griquas among the Hottentots,
calling them Hottentot-Griquas. It is also noteworthy that Prichard,
in citing the Griquas as an example of a mixed race, has given no
description of them. In order that the example should be of any value,
it is requisite that the Griquas should present an intermediate type
between the Europeans and the natives. Neither Dr. Prichard nor any
travellers say so. There is another consideration. The origin of the
Griqua nation dates from the beginning of the nineteenth century. Dr.
Prichard last speaks of them in 1843. Two generations had not yet
elapsed. There is another point. In 1800 the tribe of Kok was a horde
but little numerous; in 1824 it was a people of five thousand souls,
including seven hundred armed warriors (Thompson, _loc. cit._, t.
xxi, p. 22). It is clear that this people were not descended from the
primitive tribe, but had increased by numerous adjunctions. Father
Peteam himself, if he were still alive, would be obliged to admit this.
I have been very minute as to the Griquas, but I flatter myself that
this is sufficient to discard from science the assertion of Prichard,
which all modern monogenists have received with so much favour.
[7] Quoy et Gaimard, _Observat. sur la constitution physique des
Papous_, reproduit dans Lesson. _Complement des Œuvres de Buffon_,
t. iii., Paris, 1829.
[8] Domeny de Rienzi, _l’Oceanie_, t. iii, p. 303. Paris, 1837.
[9] Maury, _La terre et l’homme_, p. 365. Paris, 1847.
[10] Latham, _The Natural History of the Varieties of Man_, p. 213.
London, 1850. Dr. Latham designates the Malays by the somewhat
fantastic name, of Protonesians. There are a great number of neologisms
of this kind in his work.
[11] Some geographers say that Waigiou is a large Island; but they
give no dimensions. It is, however, scarcely as large as the Island of
Majorca. It is of an irregular form, long and narrow; it is about 80
leagues in circumference (Dumont d’Urville in Rienzi, _l’Oceanie_). It
is only 25 leagues long and 10 leagues broad, says Henricy (_Histoire
de l’Oceanie._ Paris, 1845.) The Island of Majorca is only 22 leagues
in length by 16 leagues in breadth. Three races united in such a small
territory, cannot long remain strangers to each other.
[12] Lesson, _loc. cit._ t. ii. p. 19.
[13] Davis, _Crania Britannica_. Introduction, p. 8, note.
[14] These geographical denominations are certainly not irreproachable;
they have even the inconvenience of giving rise to the false idea, that
all races of the same type originated in the same region; that all the
Whites came from the Caucasus, all the Mongolians from Mongolia, the
Blacks from Nigritia, even the Van-Diemen islanders. I have, however,
thought proper to retain these denominations, as they are generally in
use, and have no zoological signification. Such is not the case with
the denominations adopted by certain authors derived from the colour of
the skin. Thus the Caucasians were termed the _white_, the Mongolians
the _yellow_, the Ethiopian the _black_, the Malayo-Polynesian the
_brown_, and finally, the American the _red_ race. It has been shown
that the American type alone includes red, brown, black, white and
yellow races. There are brown races in the American, and even in the
Caucasian type. All the black races do not belong to the Ethiopian
type; and finally, the Malayo-Polynesian type comprises races of
colours as various as those belonging to the American type. A
classification founded on differences of colour would lead to numerous
and serious errors.
[15] It is undoubted that several American races have been destroyed
within 300 years; others having been reduced to a few families, will
soon disappear. The Charruas were exterminated in 1831 by the Spaniards
of South America: root and branch, as Dr. Latham says. In 1835, four
years later, the English of Van Diemen’s Land, after a horrible
massacre, transported 210 Tasmanians, men, women, and children, to a
small island (Flinders), in Bass’ Straits. In 1842, after seven years
of exile, the number of these unfortunates amounted to 54! This was
all that remained of a race which, 40 years previously, occupied the
whole of Van Diemen’s Land, as large as Ireland, and we may soon learn
that none of them are in existence. The Malays have entirely destroyed
the black races who preceded them in certain isles of the great Indian
Archipelago. The Guanches now only exit in a mummified state. The black
and prognathous race which occupied the isles of Japan before the
arrival of the Mongolians, have left no other traces behind than their
crania imbedded in the soil; and it is easy to foresee that within one
or two centuries all the black races will have disappeared from these
parts, and have been succeeded by Malayans and Europeans.
[16] Gerdy, _Physiologie Médicale_, t. i, p. 290. Paris, 1832.
[17] Berard, _Cours de Physiologie_, t. i, p. 465. Paris, 1845.
[18] _Journal de Physiologie_, t. i, p. 120. 1858.
[19] Macedones qui Alexandriam in Ægypto, qui Seleuciam ac Babyloniam,
quique alias sparsas per orbem colonias habent in Syros, Parthos,
Ægyptos degenerarunt. _Tit. L._, lib. xxxviii., § 217.
[20] All the Gauls were not light haired; but those who, three
centuries before our era, invaded Greece and Asia Minor, were fair
haired, according to all testimony; they consequently belonged to the
Kimri race.
[21] Gliddon, _The Monogenists and the Polygenists_. Philadelphia,
1857. George Pouchet, _De la Pluralité des races humaines_, p. 136.
Paris, 1858.
[22] Volney, _Voyage en Syrie et en Egypte_, t. i, p. 98. Paris, 1757.
[23] Knox, _The Races of Man_. 8vo, London, 1850.
[24] Serres, _Rapport sur les resultats scientifiques du voyage de
l’Astrolobe et de la Zélée_ (Comptes Rendus, t. xiii, p, 648.). [The
size of the penis is not a constant character in the “Ethiopian” male.
Instances, however, exist of its enormous development in the west
African Negro.--EDITOR.]
[25] Theodor Waitz (of Marburg), _Anthropologie der Naturvölker_, p.
203. Leipzig, 1859. [Translated into English for the Anthropological
Society of London, and edited by J. Frederick Collingwood, Esq.,
F.G.S., F.R.S.L.: 8vo, London, 1863.--EDITOR.] Mollien, _Voyage dans
l’intérieur de l’Afrique_. Rafnel, _Voyage dans l’Afrique occidentale_,
1846, p. 51. Mohammed-el-Tounsy, _Voyage au Darfour_, p, 227, trad.
Jomard. Paris, 1845.
[26] _Voyage au Pôle sud et dans l’Oceanie sur l’Astrolabe et la
Zélée_, sous le commandement de Dumont-d’Urville, pendant les années
1837-1840: _Zoologie_ par M. Jacquinot, commandant de la Zélée, t. ii,
pp. 91-93. Paris, 1846.
[27] J. C. Nott, _Hybridity of Animals viewed in connexion with the
natural history of mankind: Types of Mankind_. Nott and Gliddon.
Philadelphia, 1854.
[28] Within ten years from 1840 to 1850, the number of slaves in
South Carolina has increased by 56,786. In 1840, there were 327,934
slaves; in 1850, 384,720. This is an increase of more than 17 per
cent. The slaves of all shades are comprised in this account, but the
pure Negroes form the great majority, and it is probable that to them
exclusively is owing the large increase in the number of slaves. The
number of cross-breeds cannot be ascertained by the statistics given.
It would, besides, be impossible to distinguish in the reports given
the Mestizos born from the union of Mulattoes and Mulatresses, and
those from whites and blacks. Statistics thus throw no light upon the
question, whether the Mulatto race maintains itself. But there is a
peculiar class of men of colour which is the object of attention of
certain governments, who maintain with satisfaction that this class
notably diminishes. It is the class of free men of colour, enjoying
certain civic rights very inconvenient for the slave states. There was
a time when the enfranchisement of coloured men had no obstacles to
contend with, and the number of free men of colour increased rapidly.
Many white owners gave freedom to their natural children. But when
restrictive laws were introduced, the number of free coloured men
began diminishing. They no longer ally themselves with the Whites, who
despise them, nor with the slaves, and are thus reduced to intermarry
between themselves. The census of Charleston gave, in 1830, the number
of free coloured men and their descendants as amounting to 2,107;
in 1848 it was reduced to 1,492, a diminution of 605 in 2,107, more
than 29 per cent. The _Charleston Mercury_ published these figures to
show that the class of freed slaves need not excite any apprehension
in South Carolina, and that the Governor carried his zeal too far in
proposing to expel that class. Such an enormous decrease depends,
no doubt to a great extent, on the small number of births. There is
another circumstance which might have contributed to reduce the caste;
which is, that any freed individual, or his descendant, once leaving
the state, is not permitted to return; this, however, forms but a minor
cause of the decay. (See _Charleston Medical Journal_, May 1851, vol.
vi, p. 381).
[29] The first Europeans established at Jamaica were Spaniards or
Portuguese; but the island was, 1655, conquered by the English,
when all _the old colonists_ retired, carrying away the greater
portion of their wealth. Cromwell hastened to re-people the island,
by transporting to it a number of political convicts. In 1659, four
years after the conquest, there were already 4,500 Europeans and 1,400
Negroes on the island. In 1670, the white population amounted to 7,500,
slaves 8,000. It will then, be observed, that the population of Jamaica
descends exclusively from _English_ colonists and Negro slaves. With
regard to the Caribs, they have been entirely exterminated by the
Spaniards a century before the arrival of the English.
[30] Long (Edward), _History of Jamaica_, vol. ii, p. 235, London,
1774, cited in the _Charleston Medical Journal_, vol. vi. 1851.
[31] The relation of Lewis is, in certain respects, more suggestive
than that of Long. The latter says that the Mulattoes of the first
degree are well constituted; while Lewis pretends that they are mostly
_weak and flabby_, whence it results that the physical inferiority
becomes manifest at _the very first crossing_. We believe this to be
incorrect. The author endeavours to explain the defect of vitality
in the children of Mulattoes, and has recourse to a theory which, if
well founded, would, instead of weakening, only strengthen the fact.
On the other hand, we believe that the assertion of Long, despite of
the corrective which accompanies it, is too general. If it were true
that the union of Mulattoes is always unproductive in Jamaica, the fact
would have been too evident not to have been long known, for _absolute_
sterility is easily ascertained. Relative sterility, however, may long
escape notice, considering that there is always in the pure races a
certain number of cases of sporadic sterility. It is probable that
further investigations will establish for Jamaica conclusions analogous
to those adopted by Mr. Nott for South Carolina; namely, that the
Mulattoes of this _English_ island are less prolific between themselves
than with the whites or blacks, and that their direct descendants are
generally less vivacious and prolific than the men of the pure races.
[32] Waitz, _loc. cit._, p. 205. Van Amringe, _Investigation of the
Theories of the Natural History of Man_. Hamilton Smith, _Natural
History of the Human Species_, 1848. Day, _Five Years Residence in the
West Indies_, vol. i, p. 294, 1852.
[33] Seemann, _Reise um die Welt_, bd. 1, p. 314, 1853. Waitz,
_Anthropologie_, p. 207.
[34] _Bulletins de la Société d’Anthropologie_: procés-verbal de la
séance du 1er Mars, 1860, vol. i, p. 206.
[35] Dr. Tschudi adds, “considered as men, the Zambos are far inferior
to the pure races:” _Travels in Peru_, London, 1847. G. Pouchet, _De la
Pluralité des Races Humaines_, p. 137. Paris, 1848.
[36] Boudin, _Géographie Médicale_, Introduction, p. 39. Paris, 1857.
[37] Graf Görtz, _Reise_, bd. iii, p. 288. Waitz, _Anthropologie_,
bd. i, p. 297. I find in the voyage of Havorinus a passage which may,
perhaps, explain the singular act pointed out by Graf Görtz. Having
given the number of the European population of Batavia, Havorinus
adds, “Among the Europeans figure also such as are born from European
parents, among whom females form the great majority” (Havorinus,
_Voyage par le Cap de Bonne-Espérance et Samarang, et traduit du
Hollandais_, chap. viii, t. II, p. 283. Paris). It seems thus that
the influence of climate produces some modification in the generative
powers of Europeans, rendering them less apt to procreate males even
with the women of their own race. This modification may be transmitted
to their descendants by intermixtures. The fact of Havorinus should,
however, be verified.
[38] Steen Bille, _Bericht über die Reise der Galathea_, bd. i, p. 376,
1852: Waitz, _loc. cit._
[39] A. de Quatrefages, _Du Croisement des races humaines; Revue des
Deux-Mondes_, t. viii, p. 162, _en note_, 1857.
[40] In America, the intermixture between Whites, Negroes, and
Mulattoes passes differently. The Mulattoes are slaves like the
Negroes. A large number of Mulatresses become the concubines of the
White: and the Mulattoes are mostly obliged to confine themselves to
Negro women. There are, then, relatively few unions between Mulattoes
of the same blood. The abolition of slavery neither could, nor will
for a long time, sensibly modify this state of things. The prejudice
against colour will not soon become effaced; and many Mulatto women
prefer to be the mistresses of Whites to being the wives of Mulattoes.
In the East Indies, the prejudice of colour does not exist. The Whites
are merely considered as an aristocratic class; the Malays are free
as well as the Mulattoes, they have always been so. The Mulattoes are
proud of having in their veins European blood, as, in our own country,
certain citizens are proud of their aristocratic alliances. They form
thus, _in the centres of the population_, a sort of intermediate caste
between the Whites and the natives.
[41] It is necessary to mention, that the expression of the first
degree designates here not merely the individuals issued from the
first intermixture, but also the descendants of unions which they form
between themselves.
[42] Waitz, _loc. cit._ p. 207.
[43] Mr. Gutzlaff, the Chinese missionary, has been struck with the
little fecundity of the Mulattoes of Cambojia, the offspring of the
native race and the immigrant Chinese. Cambojia is situated south-west
of Siam, south of Anam, between 10° and 14°. “It is remarkable,” he
observes, “that the marriages of native females with the Chinese are
productive at the first generation, but become gradually sterile, and
completely so at the fifth generation. I have seen many such cases;
but, I cannot explain such a degeneration between nations so similar in
physical conformation, and their mode of life. If it were not so, the
Chinese race ought to become predominant, and absorb the native race
in a few centuries. Such has not been the case, and the innumerable
immigrants which China pours in appear scarce among the population.”
(Gutzlaff, _Geography of the Cochin-Chinese Empire, Journal of the
Royal Geographical Society of London_, vol. xix, p. 108, London. 1849.)
[44] It is unknown what is the degree of intermixture in the hybrid
populations of Mexico and South America; the observations relative to
these crossings are extremely difficult to collect, for the variation
of Mulattoes of different degrees is not so apparent as in the
Mulattoes, Quadroons, etc., of Negroes and Europeans. With regard to
colour, hair, shape of the cranium, the European races, especially
those of the south, differ infinitely less from the American races than
from the Ethiopian and the intermediate characters; even Mulattoes
of the first degree are much less marked in the first than in the
second case. Thus the famous Paulistas of the province of Saint-Paul,
Brazil, issued from the union of Portuguese and Indians, constitute a
vigorous class, brave, and even heroic, though ferocious and turbulent.
According to certain authors, the European blood predominates in them;
others, on the contrary, maintain that they are pure Indians. These
contradictions prove the difficulty of estimating the degree of the
intermixture between the Mulattoes sprung from Europeans and Indians.
The question whether _Mulattoes of the first degree_ are indefinitely
prolific _between themselves_,--whether they are habitually, or only
exceptionally so, cannot be solved by travellers. Resident observers,
and especially physicians, may ultimately furnish precise facts.
[45] The Chabeins are eugenesic hybrids, while mules, properly so
called, are dysgenesic hybrids.
[46] _Monthly Journal of Medical Science, Edinburgh_, vol. xi, p. 301,
1850. [The most flagrant instance of this is to be found amongst the
mixed blooded descendants of the Anglo-Saxon, German, Dutch, French,
and Irish nations in the Federal States of America, whose “manifest
destiny,” according to their own hope, is the “annexation” of the
civilised world. The Puritans of New England founded their claims to
the colony on the following propositions:--1. That the earth is the
Lord’s and the fulness thereof. 2. That God has given the earth to be
inhabited by his saints. 3. That we are the saints. The aborigines of
the country were accordingly extirpated, to carry out practically these
sentiments.--EDITOR.]
[47] We must remember that the Australians have stiff and glossy hair,
while the hair of the Tasmanians is woolly.
[48] _Dict. Pittor. d’Hist. Natur._, art. _Homme_, t. iv, p. 11, Paris,
1836. See also vol. iii, _Océanie_, by Rienzi; the history of two
Australians, Benilong and Daniel, who after living for some years free,
and pampered among Europeans, threw away their clothing, and went to
live in the woods.
[49] In 1835, the English of Van Diemen’s Land undertook to get rid
altogether of the natives. A regular _battue_ was organised in the
whole island, and in a short time all Tasmanians, without distinction
of age or sex, were exterminated, with the exception of two hundred
and ten individuals, who were transported to the little isle, Flinders
(or, Fourneaux), in Bass’s Straits. This was all the remnant of a race
which, before the arrival of the English, had occupied a territory
nearly as large as Ireland. This dreadful massacre produced a profound
horror in the English Parliament, but it was not thought of to send
these unfortunates back again to their native soil. Measures were,
however, taken to treat them humanely in the isle of Flinders, and to
provide them abundantly with victuals; they were also instructed in
religion. The island is about thirteen leagues in length by seven in
breadth; the refugees had thus no want of space. Nevertheless, of these
two hundred and ten individuals, most of them adults, perished rapidly,
and Count Strzelecki, who visited them in 1842, found only fifty-four.
Within seven years and a few months, only fourteen children wore born.
(Strzelecki, _Physical Description of New South Wales and Van Diemen’s
Land_, pp. 353-357, London, 1845.)
[50] A few months before the extermination of the Tasmanians, an
inhabitant of Hobart Town wrote a letter to Rienzi, copied by him in
_Océanie_, p. 558. The author foresaw that a conflict was inevitable.
He observes, “Several of the children have been sent to the schools of
Hobart Town. When once arrived at the age of puberty, an irresistible
instinct compels them to return to their solitudes.” We know of no
other particulars regarding the attempts made by the English to
civilise the natives. This fact, similar to those of Australia, comes
from a source which cannot be suspected, since the writer of the
letter, as well as M. Rienzi, are well disposed towards the natives.
[51] D’Omalius d’Halloy, _Des Races Humaines ou Éléments
d’Ethnographie_, p. 108, Paris, 1859.
[52] Quoy et Gaimard, _Voy. de l’Astrolabe en 1826-29_, t. i, p. 46,
Paris, 1836.
[53] Gliddon, _The Monogenists and the Polygenists_, 443.
[54] _Voyage au Pole et dans l’Océanie_, t. ii, p. 109, Paris, 1846.
[55] _Loc. cit._, p. 109.
[56] Cunningham, _Two Years in New South Wales_, 3rd edit., v. ii, p.
17, Lond., 1828.
[57] Lessen, _Voyage autour du Monde sur la Corvette la Coquille_,
executed by order of the French Government, t. ii, p. 278, Paris, 1830.
The description of New Holland and its inhabitants fully occupying
nearly eighty pages.
[58] It would be superfluous to indicate the origin of these various
nicknames. We may however mention, that _sterlings_ are the free
settlers born in Europe, and the _currencies_ such as are born in the
colony. The pound sterling was formerly of more value than the pound
currency. _V._ Cunningham, p. 46.
[59] These names have here a special acceptation, and designate by no
means natural or legitimate children.
[60] The _canaries_ are recently arrived convicts, the _government
men_ established convicts, the _emancipists_ liberated convicts, the
_bushrangers_ fugitive convicts.
[61] _Loc. cit._, p. 108.
[62] MacGillivray, _Narration of the Voyage of H.M.S. Rattlesnake_,
vol, i, p. 151, 1852, cited in Waitz, _Anthropologie_, p. 203.
[63] Malte-Brun, _Abrégé de Géographie Universelle_, p. 883, Paris,
1844.
[64] Cunningham, _loc. cit._, vol, ii, p. 65.
[65] Malte-Brun, _Abrégé de Géographie_. In reality the disproportion
between the free individuals of the two sexes was more considerable
than is indicated in the above account, for children are included. But
the number of the children of the free population amounted in 1828, to
6,837, according to Wentworth (Rienzi, _l’Océanie_, p. 543). Supposing
that this number only amounted to 7,000 in 1830--say 3,500 boys and
3,500 girls--there would remain for the adult free population about
10,000 men and 4,000 women,--two women for five men.
[66] Henricq, _Histoire de l’Oceanie_, Paris, 1845.
[67] Lesson, _Voyage autour du Monde_, t. ii, p. 291. It was in 1824
that the author lived in New South Wales. Under the name of Port
Jackson he comprises all the region of which Sydney is the capital.
[68] Cunningham, _loc. cit._, vol. ii, p. 7.
[69] M. Lesson has received such an answer from Bongarri. Cunningham
cites it as a standing joke of the chief, who, he adds, “still keeps on
repeating it.” Lesson, _loc. cit._; Cunningham, _loc. cit._, vol, ii,
p. 18.
[70] Lesson, _loc. cit._, relates that Bongarri had his arm broken,
that the fracture was not consolidated, nevertheless, the Australian
chief used his arm either for rowing or for handling his weapons.
[71] Cunningham, _loc. cit._, vol. ii, p. 8.
[72] MacGillivray, _loc. cit._, vol. i, p. 151. Waitz, _loc. cit._, p.
203.
[73] This passage. extracted from the _Voyage de l’Uranie_, is
textually reproduced in the _Zoologie_ of M. Jacquinot, t. ii, p. 353.
[74] I cannot say whether this is also the case in Van Diemen’s Land.
The subjoined documents have been collected in Australia since 1835,
namely, at a period when there were no longer any Tasmanians in
Tasmania. M. de Rienzi who had terminated his voyages before that time,
said that the Tasmanian women sometimes quitted their husbands to live
with the European fishermen established on the coasts, _L’Oceanie_ t.
iii, p. 547; this is, however, an isolated fact.
[75] P. E. Strzelecki, _Physical Description of New South Wales and Van
Diemen’s Land_, p. 346, London, 1845.
[76] _Monthly Journal of Med. Science, Edinburgh_, 1850, vol. xi, p.
304.
[77] Alexander Harvey (of Aberdeen) on the _Fœtus in Utero_, as
inoculating the maternal with the peculiarities of the paternal
organism, and on the influence thereby exercised by the males on the
constitution and the reproductive power of the female. In the _Monthly
Journal of Med. Science of Edinburgh_, vol. ix, p. 1130; vol. xi, p.
299; and vol. xi, p. 387 (1849-1850).
[78] Carpenter, art. “Varieties of Mankind,” in Todd’s _Cyclopædia of
Anatomy and Physiology_, vol. iv, p. 1341 and 1365.
[79] A mare of Lord Morton, covered by a zebra, produced at first
a zebra mule; covered subsequently by an Arab horse she produced
successively three zebra foals like the first mule.
[80] Thomas R. Heywood Thomson, on the “Reported Incompetency of the
Aboriginal Females of New Holland to Procreate with Native Males after
having Children by a European or White,” in _Monthly Journal of Medical
Science, Edinburgh_, Oct. 1851, vol. xii, p. 354.
[81] Some genera in existing faunas, containing only _one_ species,
are in anterior faunas represented by a number of species now extinct,
and evidently differing from the one species actually existing.
[Compare the two species of existing elephants with the twelve species
of _Elephas_ and thirteen of Mastodon which existed in tertiary
times.--EDITOR.]
[82] There exist at present in northern Africa, down to the Sahara, a
fair-haired race of men, who have been held to be the descendants of
the Vandals. It is certain that no white race has been established in
these parts since the time of Genserich, that is to say, some fourteen
centuries. If so, there would result from it that a sojourn of fourteen
centuries upon the African soil was not sufficient to darken the hair
of the white race. But Dumoulin, taking the text of Procopius for his
guide, had already demonstrated that the light-haired race of northern
Africa had nothing in common with the Vandals; and I have recently
found a passage in the _Périple de la Méditerranée de Syclax_, a work
anterior to Alexander the Great, in which mention is made of a tribe of
_light-haired_ Lybians, who occupied the littoral of the Minor Syrtis,
not far from Mount Auress, where to this day one of the principal
tribes of light-haired Kabyles resides. (See _Bulletins de la Soc.
d’Anthropologie, séance du 16 Février, 1860_.)
[83] [Compare on this subject Professor R. Owen on _The Power of God as
manifested in his Animal Creation_, 12mo, London, 1863, in which the
relations of science to theology are excellently stated.--EDITOR.]
[84] J. Pye Smith, _Relations between the Holy Scriptures and Geology_,
third edition, pp. 398-400. This passage is textually reproduced by
Morton in a letter to the Rev. John Bachmann, on Hybridity, Charleston,
1850, in 8-15. Carpenter, art. “Varieties of Mankind,” in Todd’s
_Cyclopædia of Anatomy and Physiology_, vol. iv, p. 1317, London, 1852.
Eusèbe de Salles, _Histoire générale des Races Humaines_, p. 328,
Paris, 1849.
[85] P. Sagot, _Opinion générale sur l’Origine de la Nature des
Races Humaines; Conciliation des Diversités indélibles avec l’Unité
Historique du Genre Humain_, Paris, 1860.
[86] [Germs of the polygenist doctrine are, however, as old as
Empedocles. See Julius Schvarcz, _Geological Theories of the Greeks_,
4to, London, 1862, for the most philosophical account of these early
attempts.--EDITOR.]
[87] We may be permitted to reproduce here some passage from a
dissertation of this pious slave owner; we extract them from the
_Charleston Medical Journal and Review_, Sept. 1854, vol. ix. pp.
657-659: “All races of men including the Negroes, are of the same
species and origin. The Negro is a striking variety, and at present
permanent, as the numerous varieties of domestic animals. The Negro
will remain what he is, unless his form is altered by intermixture,
the simple idea of which is revolting; his intelligence is greatly
inferior to that of the Caucasians, and he is consequently, from all we
know of him, incapable of governing himself. He has been placed under
our protection (a very pretty word). The vindication of slavery is
contained in the scriptures. The Bible teaches the rights and duties of
masters, in order that the slaves should be treated with justice and
goodness, and it enjoins obedience to slaves.... The Bible furnishes
us with the best weapons of which we can avail ourselves. It shows us
that the ancient Israelites possessed slaves. It determines the duties
of masters and slaves; and Saint Paul writes an epistle to Philemon
to request him to take back a runaway slave. Our representatives
in Congress have drawn their arguments from Holy Writ, and their
adversaries have not ventured to tell them that the historical part
of the Bible (and all that concerns slavery is historical) is false
and uninspired;” and, adds the Rev. John Bachmann, “we can effectually
defend our institutions from the word of God.”
[88] [See, for many valuable hints on this subject, _Savage Africa_, by
W. Winwood Reade, 8vo, London, 1864.--EDITOR.]
INDEX OF SUBJECTS.
Abyssinian, 9
Adam, 67
Alexandria, 2
Americans, 8, 9, 32
Anglo-Saxon race, 2
Antæus, 64
Apollo de Belvedere, 8
Arabs, 7, 12, 17, 29
Araucanos, 55
Asia Minor, 17
Australians, 10, 14, 45, 49
Autochthones, 11
Basques, 7
Bass’s Straits, 11
Bastaards, 3
Berber, 10, 12
Bergmaars, 4
Bible, The, 62
Bitches, 25
Blacks, 9
Bongarri, 52
Bosjesmen, 3
Cabres, 29
Cain, 67
Cairo, 20
Caffres, 12, 14
Cafusos, 3
Cambyses, 16
Carolina, South, 33
Caucasian race, 8, 9, 32, 69
Caucasus, 20
Celts, 7, 10, 12, 14
Charruas, 11
Children of Mulattoes, 37
Chinese Mulattoes, 43
Christian faith, 67
Cohabitation with White, 57
Conclusions regarding hybridity, 60
Confederate States of America, Mulattoes in, 33, 69
Convict population, 50
Crossing in human races, 1
Darfour, 29
Debauchery, 52
Deluge, 62, 67
Dutch, 3
Egyptian paintings, 62
Ethiopian race, 30, 32
Ethiopian right, 71
Ethnology of France, 17, 22
Eugenesic breeds, 13;
hybridity, 16, 19, 21, 26
Exotic, 11
Ezekiel, 2
Fecundity, 23, 40
Fellahs of Egypt, 16
Flinders island, 11, 46
Foulah, 10, 29
France, 18;
ethnology of, 22
Galatia, 17
Gauls, 17, 22
Genus _Homo_, 7
Germans, 7, 12, 14, 18
Georgia, 21
Gins, 51
Great Britain, 18
Greece, 17
Greeks, 17
Griffes, 29
Griquas, 3, 4
Guanches, 11
Hayti, 30
Hobart Town, 51
Homœogenesis, 15, 66
_Homo_, genus, 7
Homogenesic, 26
Hottentots, 3, 45, 49
Hurons, 75
Hybridity, 16
Intermixture of certain races of men not eugenesic, 25
Italy, 18
Jamaica, 35
Japan, 11
Java, Mulattoes in, 39
Jews, 7, 62
Kabyles, 7
Kaffirs, 3
Kimris, 12, 14, 17, 22
Koranas, 4
Lapps, 14
Lipplappen, 40, 41
Macedonians, 17
Malayo-Polynesians, 8
Malays, 4, 14, 42
Mamelukes, 17, 20
Marabouts, 29
Mares and mules, 56
Massacre of mongrels (alleged), 52
Mastiff, 25
Mehemet Ali, 16
Mestizoes, 3
Mexico, 33
Mingrelia, 21
Mixed races, 1, 13
Mongrel breeds, 2, 54
Mongolians, 8, 9
Monogenists, 9, 25, 63
Mop-headed Papuans, 34
Moravian brothers, 45
Mosaic narrative, the, 67
Mulattoes, 2, 29, 30, 33, 42, 54
Mules, 2
Namaquas, 3
Native women ugly and dirty, 49
Negroes, 6, 10, 14, 29
New South Wales, 51
Nicaragua, 39
Nigritia, 9
Nile, 20
Noah, 67
No Mixed races can subsist, 13
Ottomans, 21
Panamá, Mulattoes at, 39
Papuans, 3, 4, 5, 12
Penis in Negro, 28
Pentagenists, 12
Persians, 17
Peru, 39
Pharaonic epoch, 16
Polygenists, 9, 25
Polynesians, 75
Pondicherry, Mulattoes at, 39
Populations, 50
Port Jackson, the chief at, 52
Pou-Endeménés, 5
Prognathous race of Japan, 11
Protestant missions, 3
Puritans of New England, 44
Quadroons, 29
Quinteroons, 29
Race, human, 1
Recapitulation and Conclusion, 61
Roman republic, 1
Romans, 17
Sclaves, 7
Seminoles, 55
Senegal, 29
Slavery and slave-owners, 67
Species of animals, mongrels between, 65
Sterility of cross-breeds, 20
Sterility of Australian women, 55
Syllogism, absurd, of the monogenists, 64
Tasmanian, 45, 49
Terzeroons, 29
Turks, 17
Twins murdered, 53
Type, definition of, 8
Unilateral hybridity, 27
Unitarians, 10
Uterine canal, 28
Van Diemen’s Land, 11, 46, 49, 50
Varamas, 3
Visigoths, 17
United States of America, 2
Waigiou, 3, 6
West Indies, Mulattoes in, 37
Whites, 9, 29
Wolf-dogs, 25
Yellow fever, 33
Zamboes, 39
INDEX OF AUTHORS REFERRED TO.
Bachmann, Reverend John, 68
Bendyshe, Thomas, 2
Bérard, Paul, 8, 10, 16
Bille, Steen, 41
Blumenbach, 8
Bory de St. Vincent, 10, 11
Boudin, 39, 40
Burchell, 4
Campbell, 3
Carmichael, 55
Carpenter, 56
Collingwood, J, Frederick, 29
Cunningham, 48, 50, 52, 53, 54
Cuvier, 8
Dampier, 6
Davis and Thurnam, 3, 7
Desmoulins, 10, 11
Dumont d’Urville, 6, 31
Dumoulin, 63
Earle, 5
Empedocles, 69
Freycinet, 54
Garnat, 45
Gaimard, 47
Gerdy, 16
Gliddon, 20, 47
Gobineau, A. de, 1
Goodsir, 55
Görtz, 40
Gützlaff, 43
Harvey, 44, 55, 56
Havorinus, 40
Henricq, 51
Henricy, 6
Hotze, Henry, 1
Jacquinot, 31, 32, 33, 47, 54
Knox, Robert, 2, 22
Kolbe, 4
Latham, Dr. R. G., 5, 6, 11
Lesson, 5, 6, 47, 48, 51, 52, 53
Lewis, 37
Lichtenstein, 3
Long, 36
Malte-Brun, 4, 49, 50
Maunsel, 55
Maury, A., 5
McGillivray, 49, 54, 56
Mohammed-el-Tounsy, 29
Mollien, 29
Morton, 10, 67
Morton (Lord), 56
Mulattoes, 33
Nott, Dr., 2, 32
Omalius d’Halloy, 46
Owen, Richard, 67
Peteam, Father, 4
Philips, Jean, 3, 4
Pouchet, Georges, 2, 20, 40
Prichard, Dr., 2, 4, 5, 7, 13
Quoy et Gaimard, 3, 4, 6
Quatrefages, 41
Rafnel, 29
Reade, W. Winwood, 71
Rienzi, De, 5, 6, 45, 46
Sagot, P. de, 68
Salles, Eusèbe de, 68
Schvarcz, Julius, 69
Seemann, Berthold, 39
Serres, Marcel de, 28
Smith, Hamilton, 38
Smith, Pye, 67
Spix and Martius, 3
Squier, 40
Strzelecki (Count), 46, 54, 57
Ten Rhyne, 3
Thomson, 57
Thompson, 3
Thunberg, 4
Truter and Somerville, 3
Tschudi, 40
Van Amringe, 38
Volney, 20
Waitz, Theodor, 29, 36, 38, 39, 41, 42, 49, 52, 53, 54
Wentworth, 51
Yvan, 40
ERRATA.
Page 21 line 6 _for_ Mongrelia _read_ Mingrelia.
” 31 “ 16 “ Jacquenot “ Jacquinot.
” 47 “ 12 “ Gaymard “ Gaimard.
” 48 in _note_ 2 “ Lessen “ Lesson.
” 49 “ 6 “ Essingen “ Essington.
” 63 “ 32 “ _faci_ “ _foci_.
FINIS.
T. RICHARDS, 37, GREAT QUEEN STREET.
REGULATIONS
OF THE
Anthropological Society of London.
1. The Society shall be styled “THE ANTHROPOLOGICAL SOCIETY OF LONDON.”
[Sidenote: Object.]
2. THE ANTHROPOLOGICAL SOCIETY OF LONDON is formed for the purpose of
promoting the study of Anthropology.
[Sidenote: Constitution.]
3. The Society shall consist of a President, Four Vice-Presidents,
Fellows, Honorary Fellows, Corresponding Members, and Local Secretaries.
[Sidenote: Government.]
4. The Government of the Society shall be vested in the Council; and
the Council elected as hereinafter directed shall consist of the
President, the Vice-Presidents, a Treasurer, two Honorary Secretaries,
a Foreign Secretary, and fourteen Fellows.
[Sidenote: Election of Council.]
5. The President, Vice-Presidents, Treasurer, Secretaries, and ordinary
Members of the Council, shall be elected by ballot at the Annual
General Meeting; and two at least of the ordinary Councillors shall
retire from office, annually: the retiring Members to be selected by
the Council, at the Anniversary Meeting.
[Sidenote: Privileges of Council.]
6. If, in the interval between two Annual Meetings, any vacancy in the
Council shall occur, the Council shall have the power of appointing
some Fellow of the Society to fill such vacancy. Particular subjects
may be referred by the Council to Committees, and such Committees shall
report to the Council the result of their proceedings.
[Sidenote: Nomination of Fellows.]
7. Every person desirous of admission in the Society as a Fellow,
shall be proposed and recommended, agreeably to the Form No. 1 in the
Appendix; which Form must be subscribed by at least one Fellow, who
shall certify his personal knowledge of such Candidate.
8. Every Candidate’s recommendation must be delivered to the Secretary,
and shall by him be submitted to the Council, at the next meeting.
[Sidenote: Election of Fellows.]
9. The Council shall proceed to the election by a show of hands, or by
ballot, if any Member demand it. The voting shall take place at the
same Council Meeting as that on which the Candidate is proposed, and no
person shall be considered as elected unless he have three-fourths of
the votes in his favour.
[Sidenote: Admission of Fellows.]
10. Every person so elected, having subscribed the Form No. 2 in the
Appendix, shall be admitted by the Chairman at the first Ordinary
Meeting at which he is present, according to the following Form:--“In
the name, and by the authority of the Anthropological Society of
London, I admit you a fellow thereof.”
[Sidenote: Privileges of Fellows.]
11. The Fellows have the right to be present, to state their opinion,
and to vote at all general Meetings; to propose candidates for
admission into the Society; to introduce two Visitors at the Ordinary
Meetings of the Society; and to have transmitted to them all official
documents which the Council may cause to be printed for the use of the
Society: and, under such limitations as the Council may deem expedient,
to have personal access to the Library and all other public rooms in
the occupation of the Society, and to borrow books, maps, plates,
drawings, or specimens, belonging to the Society.
12. All the Fellows are eligible to be Members of the Council and
Officers of the Society.
[Sidenote: Contributions of Fellows.]
13. Each Fellow shall pay an Annual Contribution of two guineas, which
may at any time be compounded for by a single payment of £21.
14. The Annual Contributions shall become due, in advance, on the First
day of January in each year.
15. Whenever a Fellow shall be three months in arrear in the payment of
his annual contributions, the Treasurer shall forward to him a Letter,
of the Form No. 3, or of the Form No. 4 in the Appendix, according as
he shall reside in London or in the Country.
16. If the arrears be not paid within one month after the forwarding of
such Letter, the Treasurer shall report such default to the Council,
and the Council shall use its discretion in erasing the name of the
defaulter from the List of Fellows; and he shall not be allowed to
attend the Meetings of the Society, nor to enjoy any of its privileges
and advantages, until his arrears be paid. No Member of the Society
whose subscription is three months in arrear, and who shall have
received notice from the Treasurer, shall be allowed to attend any
General or Council Meetings. At the expiration of six months, the name
of the defaulter shall be suspended in the Meeting Room.
[Sidenote: Retiring of Fellows.]
17. Any Fellow may withdraw from the Society, by signifying his wish
to do so, by letter under his own hand, addressed to one of the
Secretaries. Such Fellow shall, however, be liable to the Contribution
of the year in which he signifies his wish to withdraw; and shall
continue liable for the Annual Contribution until he shall have
discharged all sums due by him to the Society; and shall have returned
all books, or other property, borrowed by him of the Society; or shall
have made full compensation for the same, if lost or not forthcoming.
[Sidenote: Expulsion of Fellows.]
18. Should there appear cause, in the opinion of the Council, for the
expulsion from the Society of any Fellow, a Special General Meeting
shall be called by the Council for that purpose, and if three-fourths
of those voting agree, by ballot, that such Fellow be expelled, the
President, or other Fellow in the Chair, shall declare the same
accordingly, whereupon his name shall be erased from the List of
Fellows.
[Sidenote: Election of Honorary Fellows, Corresponding Members, Local
Secretaries, etc.]
19. The Honorary Fellows, Corresponding Members, and Local Secretaries,
shall be elected by the Council, under the same conditions as laid down
in Par. 9, for ordinary Fellows, and such elections shall be announced
to the Society at its next ordinary Meeting.
[Sidenote: Annual General Meetings.]
20. A General Meeting shall be held annually in January, to receive the
report of the Council on the state of the Society, and to deliberate
thereon; and to discuss and determine such matters as may be brought
forward by the Council relative to the affairs of the Society. These
propositions having been previously read as a whole shall then be
considered paragraph by paragraph. Also, to elect the Officers for
the ensuing year. The Chairman shall cause to be read the regulations
relating to the Anniversary General Meetings; he shall cause to be
distributed a sufficient number of balloting-lists, according to
the Form No. 5 in the Appendix; and he shall appoint two or more
Scrutineers, from among the Fellows present, to superintend the ballot
during its progress, and to report the results to the Meeting: the
ballot shall close at the expiration of one hour. No rule shall be
altered unless two-thirds of the voters concur in the proposed change.
21. Each Fellow voting must deliver his balloting-list, folded up,
to one of the Scrutineers, who shall immediately put it into the
balloting-box. And the name of the Fellow so delivering his list shall
be taken down by the Secretary, or by some person appointed to do so.
[Sidenote: Special General Meetings.]
22. The Council shall call a Special General Meeting of the Society
when it seems to them necessary, or when required by any ten Fellows so
to do.
23. Every such requisition, duly signed by ten or more Fellows, must
specify, in the form of a Resolution, the object intended to be
submitted to the Meeting.
24. The requisition, the motion, and the notice of the Special Meeting,
shall be suspended in the Library one week, and a copy sent to all
Fellows one week previous to such Meeting; and at the Meeting, the
discussion shall be confined to the object specified in the motion.
[Sidenote: Ordinary General Meetings.]
25. The Ordinary Meetings of the Society shall be held on Tuesdays in
each month from November to June, both inclusive; and a printed card of
such Meetings shall be delivered to each Fellow before the commencement
of the session.
26. Business shall commence at Eight o’clock in the evening precisely,
when the minutes of the preceding Ordinary Meeting shall be read.
27. At the Ordinary Meetings, the order of business shall be as
follows:--The minutes of the last Meeting shall be real aloud by one of
the Secretaries, and if found correct, shall be signed by the Chairman;
the presents made to the Society since their last meeting shall be
announced; communications shall be announced and read; after which,
the persons present shall be invited by the Chairman to deliver aloud,
from their places, their opinions on the communications which have been
read, and on the specimens or drawings which have been exhibited at
that meeting.
28. Every Fellow shall have the privilege of introducing two Visitors
at each Ordinary Meeting of the Society, whose names, and that of
the Fellow introducing them, shall be entered in a book kept for the
purpose.
29. At an ordinary meeting, no question relating to the Rules or
management of the Society shall be introduced.
[Sidenote: Council Meetings.]
30. The Council shall meet on some convenient day in the week of
each Ordinary Meeting. And the President or any three Members of the
Council, may at any time call a Special Meeting of the Council, to
which the whole Council shall be summoned.
31. In all Meetings of the Council, five to be a quorum; all questions
to be decided by vote, unless a ballot be demanded; and a decision
of the majority to be considered as the decision of the Meeting; the
Chairman having, in case of an equality, the casting-vote.
[Sidenote: Duties of Council.]
32. The duties of the Council shall be to see that Minutes of its
proceedings are taken, during their progress, by the Secretary, or, in
case of his absence, by some Fellow present, whom the Chairman shall
appoint for the occasion; which Minutes shall be afterwards copied
into a Minute-Book kept for that purpose, read at the next Meeting of
the Council, and, if found correct, signed by the Chairman. Also to
examine, present, and cause to be read at the anniversary Meeting, a
Report of the accounts and of the state of the affairs of the Society
for the preceding year. The Council shall also have the general
superintendence of all the publications of the Society; and shall
select works to be translated, and appoint some member of the Society
to edit the same. The Council shall also act for the Society in any
matter which is not specified in these regulations. It is the duty of
the Council to prepare the House-list of retiring Members of Council,
and also of Candidates to be recommended at the Anniversary general
Meeting to fill up the vacancies.
[Sidenote: Duties of President.]
33. The President shall take the Chair at every Meeting of the Society,
or of the Council, at which he may be present: he shall keep order in
all proceedings; submit questions to the Meeting; and perform the other
customary duties of a Chairman.
34. It is his duty to execute, and cause to be executed, the
Regulations of the Society; to see that all the Officers of the
Society, and Members of the Council and of Committees, perform the
duties assigned to, or undertaken by them respectively; to call for
Reports and Accounts, from Committees and persons; to cause, of his own
authority, and when necessary, Special Meetings of the Council and of
Committees to be summoned.
35. When prevented from being present at any Meeting, or from otherwise
attending to the current business of the Society, he will be expected
to give timely notice thereof to one of the Vice-Presidents, or, in
their absence, to some other Member of the Council, in order that his
place may be properly supplied.
[Sidenote: Duties of Vice-Presidents.]
36. One of the Vice-Presidents, if present, shall supply the place of
the President when absent.
[Sidenote: Duties of Treasurer.]
37. The Treasurer has special charge of all Accounts; and shall see
to the collecting all sums of money due to the Society. And he shall
report, from time to time, to the Council the names of all such Fellows
as shall be in arrear, together with the sums due respectively by each.
38. He shall, with the consent of the Council, appoint a Collector,
for whom he shall be responsible, and who shall receive a reasonable
remuneration; and the money collected shall immediately be paid to the
Bankers of the Society.
39. In concert with the Secretaries, the Treasurer shall keep a
complete List of the Fellows of the Society, with the name and address
of each accurately set forth; which List, with the other Books of
Account, shall be laid on the table at every Ordinary Meeting of the
Council.
40. He also shall pay all accounts due by the Society, after they shall
have been examined and approved by the Council. All drafts on the
Banker shall be signed at a Council Meeting by the Chairman, Treasurer,
and one of the Secretaries. And the Accounts of the Treasurer shall
be annually audited by two Fellows, proposed by the President, and
approved by the Ordinary Meeting held next before the Anniversary.
[Sidenote: Duties of Secretaries.]
41. The Secretaries shall have a general charge of all the
arrangements, and of the execution of all the orders, of the Council
and of the Society. They shall conduct the correspondence; attend the
Meetings; take Minutes of the proceedings during their progress; and,
at the commencement of every Meeting, read the Minutes of the previous
Meeting. At the Ordinary Meetings they shall announce the presents
received since the last Meeting. They shall make a note of the Papers
read at the Ordinary Meetings, to be inserted in the Minutes; and see
that all such Minutes of the proceedings, whether of the Society or of
the Council, are entered in the several Minute-Books. They shall also
make the Indexes and edit the Society’s Transactions.
42. The Secretaries shall have also the immediate superintendence of
all persons employed by the Society; and charge of its Books, Papers,
Maps, Specimens, and Drawings. They shall see that all accessions to
them are properly placed and catalogued.
43. Conjointly with the Treasurer, they shall have charge of the
accounts of the Society. And no account shall be brought before the
Council, until they or one of them, attest in writing that they have
examined it, and believe it to be accurate.
[Sidenote: Property of the Society.]
44. The whole of the property and effects of the Society, of what kind
soever, shall be vested in three Trustees, for its use: one of whom
shall always be the Treasurer for the time being; and the other two
shall be chosen at a General Meeting of the Society.
[Sidenote: Original Papers.]
45. Every Paper which may be presented to the Society shall, in
consequence of such presentation, be considered as the property of the
Society, unless there shall have been any previous engagement with
its author to the contrary: and the Council may publish the same in
any way, and at any time, that they may think proper. But should the
Council refuse or neglect, within a reasonable time, to publish such
Paper, the author shall have a right to copy the same, and publish it
under his own directions. No other person, however, shall publish any
Paper belonging to the Society, without the previous consent of the
Council.
APPENDIX.
FORM NO. 1.
A. B. [here state the Christian Name, Surname, and usual place of
Residence of the Candidate] being desirous of admission into the
Anthropological Society, I propose and recommend him as a proper person
to become a Fellow thereof.
day of 18
-------------------------- from personal knowledge.
FORM NO. 2.
I, the Undersigned, being elected a Fellow of the Anthropological
Society, do hereby promise that I will be governed by the Rules of
the said Society, as they are now formed, or as they may be hereafter
altered or amended: provided, however, that whenever I shall signify,
in writing to the Society, that I am desirous of withdrawing my name
therefrom, I shall (after the payment of Annual Contributions which may
be due by me at that period, and after giving up any Books, Papers, or
other property belonging to the Society, in my possession or entrusted
to me,) be free from this obligation.
Witness my hand, this
day of 18
FORM NO. 3.
SIR,
I am directed by the Council of the Anthropological Society to inform
you, that, according to their Books, the sum of ---------------- was
due on account of your Annual Contribution on the First day of January
last; the payment of which, as early as possible, is hereby requested.
I have also to inform you, that A. B. has been appointed Collector to
the Society; and that in order to save you the trouble of sending your
Contribution, he has been directed by the Council to wait upon you for
the same.
I have the honour to be, Sir,
Your most obedient Servant,
----------------------
_Treasurer_.
FORM NO. 4.
SIR,
I am directed by the Council of the Anthropological Society to inform
you, that, according to their Books, the sum of ------------------ was
due on account of your Annual Contribution on the First day of January
last: the payment of which, as early as possible, is hereby requested.