Those who deny the unity of the human species, polygenists, or supporters of the plurality of human kind, base their arguments in favour of there being more than one species, upon the assertion that the distinction between the Negro and the white man is too great to permit of their possibly being classed together. But, between the lap-dog and the mastiff, the wild and tame rabbit, the spaniel and the greyhound, or the Shetland and Russian horse, there is a much greater difference than exists between the Negro and the white man. We are unable to state exactly, or to explain with any degree of accuracy, how it is that man, as he was first created, has given birth to races so widely different as the white, black, yellow, brown, and red which people the earth at the present day. We can but furnish a general explanation of what we see in the widely varying conditions of existence, and in the opposite character of the media through which man, for ages past, has dragged his existence, frequently with much difficulty and uncertainty. If the dog, the horse, the rabbit, and the turkey, through the agency of human industry applied to them during a period of scarcely two thousand years, have given birth to so many varieties, how much more would man, whose appearance upon the globe is of such antiquity that we cannot assign to it even approximatively a date—man, whose fate it has been to pass through so many different climates, such various physical and social positions, expect to see his own type become modified and transformed? We should, with more reason, feel surprised at finding that the differences between one variety and another are not much wider than they appear to be.
In order to avoid this argument, there remains to the supporters of the plurality of human kind no alternative but to regard man as an exception in nature; to assert that he has laws peculiar to himself, and that the principles which pervade the life of plants and animals can in no way apply to him. But man, who is an organized and living being, and is furnished with a body that differs but little from that of any mammiferous animal, is, so far as concerns his organization, subject to the universal laws of nature, and that of intermixture among the rest. It is therefore impossible to admit the question of exception raised by those who deny the unity of the human species.
The principle that the human species is one, and what follows as a natural conclusion, namely, that all men who inhabit the earth are but races or varieties of this one species, will, therefore, appear to the reader to be satisfactorily established.
These different races which originate in one species, the primitive type having been modified by the operation of climate, food, soil, intermixture and local customs, differ, it must be admitted, to a marvellous extent, in their outward appearance, colour and physiognomy. The differences are so great, the extremes so marked and the transitions so gradual, that it is well-nigh impossible to distribute the human species into really natural groups from a scientific point of view, that is to say, groups founded upon organic characteristics. The classification of the human races has always been the stumbling block of anthropology, and up to the present time the difficulty remains almost undiminished.
A cursory examination of the various classifications which have been brought forward by the most important of those who have essayed the task will make this truth apparent to all.
Buffon, in his chapter upon man; a work which we can always read again with admiration and advantage, contents himself with bringing forward the three fundamental types of the human species which have been known from the first under the names of the white, black and yellow race. But these three types in themselves do not exemplify every human physiognomy. The ancient inhabitants of America, commonly known as the Red-Skins, are entirely overlooked in this classification, and the distinction between the Negro and the white man cannot always be easily pointed out, for in Africa the Abyssinians, the Egyptians, and many others, in America the Californians, and in Asia the Hindoos, Malays and Javanese are neither white nor black.
Blumenbach, the most profound anthropologist of the last century, and author of the first actual treatise upon the natural history of man, distinguished in his Latin work, De Homine, five races of men, the Caucasian, Mongolian, Ethiopian, Malay and American. Another anthropologist, Prochaska, adopted the divisions pointed out by Blumenbach, but united under the name of the white race, Blumenbach’s Caucasian and Mongolian groups, and added the Hindoo race.
The eloquent naturalist Lacépède, in his Histoire naturelle de l’Homme, added to the races admitted by Blumenbach the hyperborean race, comprising the inhabitants of the northern portion of the globe in either continent.
Cuvier fell back upon Buffon’s division, admitting only the white, black and yellow races, from which he simply derived the Malay and American races.
A naturalist of renown, Virey, author of l’Histoire naturelle du Genre humain, l’Histoire naturelle de la Femme, and of many other clever productions upon natural history and particularly anthropology, gave much attention to the classification of the human races. But he was not favourable to the unity of our species, being led to entertain the opinion that the human species was twofold. This was the starting point of an erroneous deviation in the ideas of naturalists who wrote after Virey. We find Bory de Saint Vincent admitting as many as fifteen species of men, and another naturalist, Desmoulins, doubtless influenced by a feeling of emulation, distinguished sixteen human species, which, moreover, were not the same as those admitted by Bory de Saint Vincent.
This course of classification might have been followed to a much greater extent, for the differences among men are so great, that if strict rule is not adhered to, it is impossible to fix any limit to species. Unless therefore the principle of unity has been fully conceded at starting, the investigation may result in the admission of a truly indefinite quantity.
This is the principle which pervades the writings of the most learned of all the anthropologists of our age, Dr. Pritchard, author of a Natural History of Man, which in the original text formed ten volumes, but of which the French language possesses but a very incomplete translation.
Dr. Pritchard holds that all people of the earth belong to the same species; he is a partisan of the unity of the human species, but is not satisfied with any of the classifications already proposed, and which were founded upon organic characteristics. He, in fact, entirely alters the aspect of the ordinary classifications which are to be met with in natural history. He commences by pointing out three families, which, he asserts, were in history the first human occupants of the earth: namely the Aryan, Semitic, and Egyptian. Having described these three families, Pritchard passes to the people who, as he says, radiated in various directions from the regions inhabited by them, and proceeded to occupy the entire globe.
This mode of classification, as we have pointed out, leaves the beaten track trodden by other natural historians. For this reason it has not found favour among modern anthropologists, and this disfavour has reacted upon the work itself, which, notwithstanding, is the most complete and exact of all that we possess upon man. Although it has been adopted by no other author, Pritchard’s classification of the human race appears to us to be the most sound in principle.
M. de Quatrefages, in his course of anthropology at the Museum of Natural History, Paris, makes a classification of the human race based upon the three types, white, yellow and black; but he appends to each of these three groups, under the head of mixed races attached to each stem, a number of races more or less considerable and arbitrary which were excluded from the three chief divisions.
The classification of M. de Quatrefages will be found in his Rapport sur les progrès de l’Anthropologie, published in 1867.[3] It is extremely learned and well worked out, but a classification which entirely passes by the simple mode of reasoning we shall adopt in the following pages.
[3] In 4º forming part of the Rapports sur les progrès des Sciences et des Lettres en France, published under the auspices of the Minister of Public Instruction.
The classification of the human race which we propose to follow, modifying it where