The Human Race

There is, nevertheless, an important difference, well worthy of note, presented by the nervous system when we compare the two extremes of humanity, namely, the Negro and the white European. In the white man, the nervous centres, that is the brain and spinal cord, are of much greater volume than they are in the Negro. In the latter the expansions from these nervous centres, that is, the nerves properly so called, have relatively a greater volume.

A similar difference, quite on a par with this, exists in the circulatory system. In the white man, the arterial system is more developed than the venous; the reverse is the case with the Negro. Lastly, the blood of the Negro is more viscous, and of a deeper red than that of the white man.

With the exception of these general differences, the great physiological functions proceed in the same manner among all races of men. The differences are not remarked except when secondary functions are compared, but these differences then assume proportions of some consideration.

Climate, customs, and habits are the causes of these variations in the secondary functions, which at times become so similar as to permit of confusion in the most opposite races. Let a member of the white race be thrown into the midst of wild Indians, become a prisoner of the red-skins, and share their warlike existence in the midst of forests, we shall see that the sense of sight, as also that of hearing, will attain in this individual the same perfection which they enjoy in his new companions. It is by virtue of the prodigious flexibility of our organism, and of our powers of imitation and assimilation, that the physiological functions of secondary importance become capable of such modification.

The intellectual and moral characteristics are those which take the lead in man. Not only are we unable to pass them over in silence in the general study of the human race, but much more importance must be assigned to them than to mere corporeal characteristics. If the naturalist, when he studies an animal, makes a point, when he has described his structure and organism, of considering his habits and manner of life, how much more should he, when treating of man, dwell upon his intellectual faculties, the stamp which so truly identifies our species.

Man makes use of language as the means of expressing his intelligence. If man is provided with the power of speech, which he has in common with no other animal, it is owing to the fact that in him intelligence is infinitely more developed than in the animal. It is through the simultaneous concurrence of all his senses that the faculty of speech is manifested in man; and the proof of this is, that through the absence of one of his senses, he loses this faculty. What is meant by a person born dumb? It is an individual similar in all respects to speaking man, but differing from him in this, that he came into the world perfectly deaf. The primary absence of the power of hearing has paralysed the child’s intelligence with special reference to his imitative faculty, and in fact, the person called deaf and dumb is originally simply a person born deaf.

Language, then, is but the expression of the highest intelligence. “Animals have a voice,” says Aristotle, “but man alone speaks.” Nothing can be truer than this statement of the immortal Greek philosopher.

It is well known how the languages and dialects spoken in the world have multiplied; and, indeed, nothing is more difficult than to classify all the languages and dialects that exist. This difficulty becomes more insurmountable when we consider that languages vary in course of time to a very considerable extent. The French of Rabelais and Montaigne, who wrote at the time of the Renaissance, is not very intelligible to us, and that of French chroniclers at the time of St. Louis can only be understood by studying it specially and with a dictionary. Modern Italians read Dante with great difficulty, and the same may be said for the English as regards their great writer Shakespeare. Languages then alter very rapidly, even though the people themselves remain stationary. The alterations are much more serious and rapid when two peoples amalgamate.

These considerations are sufficient to convey an idea of the problem which scholars have propounded in wishing to ascertain the language of primitive humanity. It may be said that such a problem is incapable of solution. We must therefore despair of finding the mother tongue, and limit ourselves to those which are her offspring.

Upon a comparison of these last, it has been decided to assign to three fundamental groups all the languages which have been, and are still, spoken on the earth; these are, as we have already said, monosyllabic, agglutinative and inflected languages.

Chinese is the most decided example of a monosyllabic language. Each word comprises but one syllable, and has an absolute meaning in itself. Recourse must be had to the complicated combination of a quantity of utterances in order to impress all modifications of thought, all distinctions of time, place, person, condition, &c. One marvels to hear that the Chinese language comprehends such an immense number of words, that the life of a single man of letters is not sufficiently long to allow of his learning all. This apparent wealth is but the most utter poverty. This language, whose vocabulary is infinite, is simply detestable. To its imperfection must be attributed the smallness of the progress which the people of Asia have made in the direction of intelligence and commerce.

Agglutinative languages, which are spoken by Negroes, as also by many people of the yellow race, are the first degree of perfection in human speech. In these the word is no longer unique; variable terminations attached to each word modify the primitive expression. They contain roots and words whose function it is to modify these roots.

The third and last degree of perfection in human speech is found in inflected languages. Those languages are so called, in which the same word is capable of modification a great number of times, in order to express the different shades of thought, and to translate changes of time, person, or place. Inflected languages are made up of a series of different terms, the number of which is by no means large, but the modification of which, by means of adjuncts, or through the position they occupy, are indeed innumerable. All European languages, and those spoken in Asia by people of the white race, are inflected.

If spoken language is the first element which served to constitute human societies, fixed, that is written language, has been the fundamental cause of their progress. By means of writing, one generation has been enabled to hand down to the other the fruits of their experience and investigation, and thus to lay the foundation of primitive science and history.

The first forms of writing were mere mnemonic signs. Stones cut to a certain fashion, pieces of wood to which a conventional form had been imparted, and such like, were the first signs of written language. One of the most curious forms of mnemonic writing has been met with both in the Old and New Worlds; it consisted in joining little bundles of cord of different colours, in which were tied knots of various kinds. Whoever ties a knot in his handkerchief in order to recall to mind some fact or intention, makes use, without knowing it, of the primitive form of writing.

An advance in writing consisted in representing pictorially objects which it was wished to designate. The wild Indians of North America still make use of these rough representations of objects, as a means of imparting certain information.

This very system is rendered more complete, when the design is supplemented by a conventional idea. If prudence is indicated by a serpent, strength by a lion, and lightness by a bird, we here at once recognize writing properly so called. This last form of writing is known as the symbolical or ideographic.

Symbolical writing existed among the ancients. The hieroglyphics which are engraved upon the monuments of ancient Egypt, and those which have been found upon Mexican remains, belong to symbolical writing.

And yet this is not writing in the true sense of the word, which does not exist until the conventional signs, of which use is made, correspond with the words or signs of the language spoken, and can actually replace the language itself.

By the alphabet, is meant the collection of conventional signs corresponding to the sounds which form words. The alphabet is one of those inventions which have called for the greatest efforts of the human mind, and it is not without good reason that Greek mythology deified Cadmus, the inventor of letters. The same admiration for the inventors of alphabets is, moreover, exhibited among all ancient nations.

It is not only through its immense superiority as regards extent and power, that the intelligence of man is distinguished from that of the brute; there is an attribute of intelligence which is strictly peculiar to our species. This is the faculty of abstraction, which permits of our collecting and placing together the perceptions of the mind, by that means arriving at general results. It is through this power of abstraction, that our intellect has created the wonders which are familiar to all; that the arts and sciences have been brought to light and fostered by society.

In connection with the faculty of abstraction, we must allude to the moral sense, which is a deduction from that same property. The moral sense is a special attribute of human intelligence, and it may be said that through this attribute, man’s intellect is distinguished from that of animals; for this characteristic is most truly peculiar to the mind of man, and is nowhere found among animals.

Among all people, and at all times, the difference between good and evil, truth and falsehood, has been recognized. The abstract idea of moral good and moral evil may certainly differ in different people: one may admire, what the other detests; in one nation, that, may be held in good repute, which, in another, is a criminal offence; yet, after all, the abstract notion of evil and good, does not cease to exist. Observance of the right of property, self-respect, and regard for human life, are to be found among all nationalities. If man, in his savage state, occasionally casts aside these moral notions, it is in consequence of the social condition of the tribe to which he belongs, and must be regarded in connexion with the customs of war and the feeling of revenge. But, in a state of tranquillity and peace, which condition the philosopher and student must presuppose in framing their arguments, the notion of evil and good is always to be found. The forms which the feeling of honour dictates, vary for example in the white man and the savage, but the feeling itself is never eradicated from the heart of any.

The religious feeling, the notion of divinity, is another characteristic which has its origin in the faculty of abstraction. This sentiment is indissolubly allied to human intelligence. Without wishing, with an eminent French anthropologist, M. de Quatrefages, to make of religiosity a fundamental attribute of humanity, and a natural characteristic of our species, we may say that all men are religious, that they acknowledge and adore a Creator, a Supreme God. Whether the statement that certain people, such as the Australians, Bushmen, and Polynesians, are atheists, as we are assured by some travellers, and whether the reproaches bestowed upon them in consequence of this, are well-founded, or whether it is the fact that the travellers who bore this testimony understood but little of the language and signs of these different people, as has been suggested by M. de Quatrefages, are matters of relatively slight importance. The state of brutality of certain tribes, buried in the midst of inaccessible and savage countries, and the intellectual imperfection which follows, concealing from them the notion of God, are nothing when compared with the universality of religious belief which stirs in the hearts of the innumerable populations spread over the face of the earth.

Language and writing gave birth to human associations, and later on, to civilization, by which they were transformed. It is curious to follow out the progressive forms of human association, and point out the stages which civilization has passed through in its forward march.

Primitive societies assumed three successive forms. Men were in the first instance, hunters and fishers, then herdsmen, and lastly husbandmen. We say, populations were first of all hunters and fishers. The human race then inhabiting the earth, was but small in number, and this explains it. A group of men gaining their livelihood simply by hunting and fishing, cannot be composed of a very large number of individuals. A vast extent of territory is required to nourish a population, which finds in game and fish its sole means of subsistence. Moreover, this manner of living is always precarious, for there never is any certainty that food will be found for the morrow. This continual preoccupation in seeking the means of subsistence, brings man nearer to the brute, and hinders him from exercising his intellect upon ennobling and more useful subjects. Hunting is, moreover, the image of warfare, and war may very easily arise between neighbouring populations who get their living in the same manner. If in these eventual collisions, prisoners are taken, they are sacrificed in order that there may be no additional mouths to feed.

So long, therefore, as human societies were composed only of hunters and fishers, they were unable to make any intellectual progress, and their customs, of necessity remained barbarous. The death of prisoners was the order of battle.

Societies of herdsmen succeeded those of hunters and fishers. Man having domesticated first the dog, then the ox, the horse, the sheep or the llama, by that means ensured his livelihood for the morrow, and was enabled to turn his attention to other matters besides the quest of food. We therefore see pastoral societies advancing in the way of progress, by the improvement of their dress, their weapons, and their habitations.

But pastoral communities have also need of large tracts of country, for their herds rapidly exhaust the herbage in one region, and they must therefore seek farther for pastures, in order that they may be sure of their food, when that is confined to flesh and milk. Pastoral populations were therefore of necessity nomadic.

In their reciprocal migrations, pastoral tribes frequently came into collision, and found it necessary to dispute by armed force the possession of the soil. War ensued. Since the prisoners taken could be maintained with comparative ease by the conqueror on condition of their lending assistance, they were forced to become slaves, and it is thus that the sad condition of slavery, which was later on to extend in so aggravated a degree as to develop into a social grievance, had its origin.

The third form of society was realized as soon as man turned his attention to agriculture, that is, when he began to make plants and herbage, artificially produced, an abundant and certain source of nourishment.

Agriculture affords man certain leisure time and tends to soften his manners and customs. If war breaks out, its episodes are less cruel in themselves. The captive can, without actually being reduced to slavery, be added to the number of those who labour in the fields, and in return for a consideration contribute to the wellbeing of the tribe. The Serf here takes the place of the slave; a form of society, composed of masters and different degrees of servants, becomes definitely organized.

Agricultural people, being relieved from the preoccupations of material existence, are enabled to foster their intelligence, which becomes rapidly more abundant. It is thus that civilization first took root in human society.

These then are the three stages, which, in all countries, mankind have of necessity passed through before becoming civilized. The progress from one stage to the next has varied in rapidity in proportion to circumstances of time and place, and of the country or hemisphere. Nations, whom we find at the present day but little advanced in civilization, were on the other hand originally superior to other nations we may point to. The Chinese were civilized long before the inhabitants of Europe. They were building superb monuments, were engaged in the cultivation of the mulberry, were rearing silkworms, manufacturing porcelain, &c., at the very time when our ancestors, the Celts and Aryans, clothed in the skins of wild beasts, and tattooed, were living in the woods in the condition of hunters. The Babylonians were occupied with the study of astronomy, and were calculating the orbits of the stars two thousand years before Christ; for the astronomical registers brought by Alexander the Great from Babylon, refer back to celestial observations extending over more than ten centuries. Egyptian civilization dates back to at least four thousand years before Christ, as is proved by the magnificent statue of Gheffrel, which belongs to that period, and which, since it is composed of granite, can only have been cut by the aid of iron and steel tools, in themselves indicators of an advanced form of industry.

This last consideration should make us feel modest. It shows that nations whom we now crush by our intellectual superiority, the Chinese and Egyptians, perhaps also the old inhabitants of Mexico and Peru, were once far before us in the path of civilization.

It is quite clear that manufactures have tended to hasten the progress of civilization. It is well worthy of remark that, according as the matter composing the material of these manufactures has undergone transformation, so the condition of society has progressed. Two mineral substances were the objects of primitive manufactures: stone and metal. Civilization was rough-hewn by instruments made of stone, and has been finished by those composed of metal. Modern naturalists and archæologists are therefore perfectly right in dividing the history of primitive man into two ages: the stone age, and the metal age.

In our work “Primitive Man,” we have followed step by step the course and oscillations of the primitive manufactures of different peoples. We have first seen that man being without any other instrument of attack or defence save his nails and teeth, or a stick, made use of stones, and formed them into arms and tools. We then saw that he made himself master of fire, of which he alone understands the use. We then saw him, with the aid of fire, supply the heat which in cold climates the sun denied, create during the night artificial light, and add to the insufficiency of his form of diet, not to speak of the numerous advantages which his industry enabled him to gain by the application of heat.

As man progressed, the instrument formed merely of stone trimmed to shape no longer sufficed him; he polished it, and even commenced to adorn it with drawings and symbols. Thus the arts found their origin.

Metals succeeded stone, and by their use a complete revolution was effected in human societies. The tool composed of bronze enabled work to be done, which was out of the question when the agent was stone. Later on iron made its appearance, and from that time industry progressed with giant strides.

We have no occasion here to revert to the history of the development of the industry of man in prehistoric times. We shall confine ourselves to pointing out that this part of our subject is treated at full length in our work on “Primitive Man.”

To summarize what we have said: if man, in his bodily formation, is an animal, in the exalted range of his intellect, he is Nature’s lord. Although we show that in him phenomena present themselves similar to those which we encounter in vegetables and plants, yet we see him by his superior faculties, extend afar his empire, and reign supreme over all that is around him, the mineral as well as the organized world. The faculties which properly belong to human intelligence and distinguish man from the brute, namely, the abstractive faculties, make him the privileged being of creation, and justify him in his pride, for, besides the physical power which he is able to exert on matter, he alone has the notion of duty and the knowledge of the existence of a God.

After these general considerations we proceed to the description of the different races of men.

We have said that we shall adopt in this work the classification proposed by M. d’Omalius d’Halloy, modifying it to meet our own views. We shall therefore describe in their order:

1. The White Race.

2. The Yellow Race.

3. The Brown Race.

4. The Red Race.

5. The Black Race.

We would call special observation to the fact that these epithets must not always be taken in an absolute sense. The meaning they intend to convey is that each of the groups we establish is composed of men, who considered as a whole, are more white, yellow, brown, red, or black, than those of other races. The reader must therefore not be surprised to find in any given race men whose colour does not agree with the epithet which we here employ in order to characterize them. In addition to that, these groups are not founded solely upon the colour of the skin; they are derived from the consideration of other characteristics, and, above all, from the languages spoken by the people in question.