CHAPTER XI.
PERMANENCY OF TYPES
The language of Holy Writ in favor of common origin – The permanency of their characteristics separates the races of men as effectually as if they were distinct creations – Arabs, Jews – Prichard's argument about the influence of climate examined – Ethnological history of the Turks and Hungarians.
The believers in unity of race affirm that types are different in appearance only; that, in fact, the differences existing among them are owing to local circumstances still in operation, or to an accidental peculiarity of conformation in the progenitor of a branch, and that, though they all, more or less, diverge from the original prototype, they all are capable of again returning to it. According to this, then, the negro, the North American savage, the Tungoose of North Siberia, might, under favorable circumstances, gain all the physical and mental attributes which now distinguish the European. Such a theory is inadmissible.
We have shown above that the only solid scientific stronghold of the believers in unity of species is the prolificness of human hybrids. This fact, which seems at present so difficult to refute, may not always present the same difficulties, and would not, by itself, suffice to arrest my conclusions, were it not supported by another argument which, I confess, appears to me of greater moment: Scripture is said to declare against difference of origin.
If the text is clear, peremptory, and indisputable, we must submit; the most serious doubts must disappear; human reason, in its imperfection, must bow to faith. Better to let the veil of obscurity cover a point of erudition, than to call in question so high and incontestable an authority. If the Bible declares that mankind are descended from the same common stock, all that goes to prove the contrary is mere semblance, unworthy of consideration. But is the Bible really explicit on this point? The sacred writings have a much higher purpose than the elucidation of ethnological problems; and if it be admitted that they may have been misunderstood in this particular, and that without straining the text, it may be interpreted otherwise, I return to my first impression.
The Bible evidently speaks of Adam as the progenitor of the white race, because from him are descended generations which – it cannot be doubted – were white. But nothing proves that at the first redaction of the Adamite genealogies the colored races were considered as forming part of the species. There is not a word said about the yellow nations, and I hope to prove, in my second volume, that the pretended black color of the patriarch Ham rests upon no other basis than an arbitrary interpretation. At a later period, doubtless, translators and commentators, who affirmed that Adam was the father of all beings called men, were obliged to bring in as descendants of the sons of Noah all the different varieties with whom they were acquainted. In this manner, Japheth was considered the progenitor of the European nations, while the inhabitants of the greater portion of Asia were looked upon as the descendants of Shem; and those of Africa, of Ham. This arrangement answers admirably for one portion of the globe. But what becomes of the population of the rest of the world, who are not included in this classification?
I will not, at present, particularly insist upon this idea. I dislike the mere appearance of impugning even simple interpretations if they have the sanction of the church, and wish merely to intimate that their authority might, perhaps, be questioned without transgressing the limits established by the church.137 If this is not the case, and we must accept, in the main, the opinions of the believers in unity, I still do not despair that the facts may be explained in a manner different from theirs, and that the principal physical and moral differences among the branches of the human family may exist, with all their necessary consequences, independently of unity or plurality of origin.
The specific identity of all canines is acknowledged,138 but who would undertake the difficult task of proving that all these animals, to whatever variety they may belong, were possessed of the same shapes, instincts, habits, qualities? The same is the case with many other species, the equine, bovine, ursine, etc. Here we find perfect identity of origin, and yet diversity in every other respect, and a diversity so radical, that even intermixture can not produce a real identity of character in the several types. On the contrary, so long as each type remains pure, their distinctive features are permanent, and reproduced, without any sensible deviation, in each successive generation.139
This incontestable fact has led to the inquiry whether in those species which, by domestication, have lost their original habits, and contracted others, the forms and instincts of the primitive stock were still discernible. I think this highly improbable, and can hardly believe that we shall ever be able to determine the shape and characteristics of the prototype of each species, and how much or how little it is approached by the deviations now before our eyes. A very great number of vegetables present the same problem, and with regard to man, whose origin it is most interesting and important for us to know, the inquiry seems to be attended with the greatest and most insurmountable difficulties.
Each race is convinced that its progenitor had precisely the characteristics which now distinguish it. This is the only point upon which their traditions perfectly agree. The white races represent to themselves an Adam and Eve, whom Blumenbach would at once have pronounced Caucasians; the Mohammedan negroes, on the contrary, believe the first pair to have been black; these being created in God's own image, it follows that the Supreme Being, and also the angels, are of the same color, and the prophet himself was certainly too greatly favored by his Sender to display a pale skin to his disciples.140
Unfortunately, modern science has as yet found no clue to this maze of opinions. No admissible theory has been advanced which affords the least light upon the subject, and, in all probability, the various types differ as much from their common progenitor – if they possess one – as they do among themselves. The causes of these deviations are exceedingly difficult to ascertain. The believers in the unity of origin pretend to find them, as I remarked before, in various local circumstances, such as climate, habits, &c. It is impossible to coincide with such an opinion, for, although these circumstances have always existed, they have not, within historical times, produced such alterations in the races which were exposed to their influence as to make it even probable that they were the causes of so vast and radical a dissimilarity as we now see before us. Suppose two tribes, not yet departed from the primitive type, to inhabit, one an alpine region in the interior of a continent, the other some isolated isle in the immensity of the ocean. Their atmospheric and alimentary conditions would, of course, be totally different. If we further suppose one of these tribes to be abundantly provided with nourishment, and the other possessing but precarious means of subsistence; one to inhabit a cold latitude, and the other to be exposed to the action of a tropical sun; it seems to me that we have accumulated the most essential local contrasts. Allowing these physical causes to operate a sufficient lapse of time, the two groups would, no doubt, ultimately assume certain peculiar characteristics, by which they might be distinguished from each other. But no imaginable length of time could bring about any essential, organic change of conformation; and as a proof of this assertion, I would point to the populations of opposite portions of the globe, living under physical conditions the most widely different, who, nevertheless, present a perfect resemblance of type.
The Hottentots so strongly resemble the inhabitants of the Celestial Empire, that it has even been supposed, though without good reasons, that they were originally a Chinese colony. A great similarity exists between the ancient Etruscans, whose portraits have come down to us, and the Araucanians of South America. The features and outlines of the Cherokees seem to be perfectly identical with those of several Italian populations, the Calabrians, for instance. The inhabitants of Auvergne, especially the female portion, much more nearly resemble in physiognomy several Indian tribes of North America than any European nation. Thus we see that in very different climes, and under conditions of life so very dissimilar, nature can reproduce the same forms. The peculiar characteristics which now distinguish the different types cannot, therefore, be the effects of local circumstances such as now exist.141
Though it is impossible to ascertain what physical changes different branches of the human family may have undergone anterior to the historic epoch, yet we have the best proofs that since then, no race has changed its peculiar characteristics. The historic epoch comprises about one half of the time during which our earth is supposed to have been inhabited, and there are several nations whom we can trace up to the verge of ante-historic ages; yet we find that the races then known have remained the same to our days, even though they ceased to inhabit the same localities, and consequently were no longer exposed to the influence of the same external conditions.
Witness the Arabs. As they are represented on the monuments of Egypt, so we find them at present, not only in the arid deserts of their native land, but in the fertile regions and moist climate of Malabar, Coromandel, and the islands of the Indian Ocean. We find them again, though more mixed, on the northern coasts of Africa, and, although many centuries have elapsed since their invasion, traces of Arab blood are still discernible in some portions of Roussillon, Languedoc, and Spain.
Next to the Arabs I would instance the Jews. They have emigrated to countries in every respect the most dissimilar to Palestine, and have not even preserved their ancient habits of life. Yet their type has always remained peculiar and the same in every latitude and under every physical condition. The warlike Rechabites in the deserts of Arabia present to us the same features as our own peaceable Jews. I had occasion not long since to examine a Polish Jew. The cut of his face, and especially his eyes, perfectly betrayed his origin. This inhabitant of a northern zone, whose direct ancestors for several generations had lived among the snows and ice of an inhospitable clime, seemed to have been tanned but the day before, by the ardent rays of a Syrian sun. The same Shemitic face which the Egyptian artist represented some four thousand or more years ago, we recognize daily around us; and its principal and really characteristic features are equally strikingly preserved under the most diverse climatic circumstances. But the resemblance is not confined to the face only, it extends to the conformation of the limbs and the nature of the temperament. German Jews are generally smaller and more slender in stature than the European nations among whom they have lived for centuries; and the age of puberty arrives earlier with them than with their compatriots of another race.142
This is, I am aware, an assertion diametrically opposed to Mr. Prichard's opinions. This celebrated physiologist, in his zeal to prove the unity of species, attempts to prove that the age of puberty in both sexes is the same everywhere and among all races. His arguments are based upon the precepts of the Old Testament and the Koran, by which the marriageable age of women is fixed at fifteen, and even eighteen, according to Abou-Hanifah.143
I hardly think that biblical testimony is admissible in matters of this kind, because the Scriptures often narrate facts which cannot be accounted for by the ordinary laws of nature. Thus, the pregnancy of Sarah at an extreme old age, and when Abraham himself was a centenarian, is an event upon which no ordinary course of reasoning could be based. As for the precepts of the Mohammedan law, I would observe that they were intended to insure not merely the physical aptitude for marriage, but also that degree of mental maturity and education which befit a woman about to enter on the duties of so serious a station. The prophet makes it a special injunction that the religious education of young women should be continued to the time of their marriage. Taking this view, the law-giver would naturally incline to delay the period of marriage as long as possible, in order to afford time for the development of the reasoning faculties, and he would therefore be less precipitate in his authorizations than nature in hers. But there are some other proofs which I would adduce against Mr. Prichard's grave arguments, which, though of less weighty character, are not the less conclusive, and will settle the question, I think, in my favor.
Poets, in their tales of love, are mainly solicitous of exhibiting their heroines in the first bloom of beauty, without caring much about their moral and mental development. Accordingly, we find that oriental poets have always made their lovers much younger than the age prescribed by the Koran. Zelika and Leila are not, surely, fourteen years old. In India, this difference is still more striking. Sacontala, in Europe, would be quite a small girl, a mere child. The spring-time of life for a Hindoo female is from the age of nine to that of twelve. In the Chinese romance, Yu-Kiao-li, the heroine is sixteen; and her father is in great distress, and laments pathetically that at so advanced an age she should still be unmarried. The Roman writers, following in the footsteps of their Greek preceptors, took fifteen as the period of bloom of a woman's life; our own authors for a long time adhered to these models, but since the ideas of the North have begun to exert their influence upon our literature, the heroines of our novels are full-grown young ladies of eighteen, and very often more.144
But arguments of a more serious character are by no means wanting. Besides what I said of the precocity of the Jews in Germany, I may point out the reverse as a peculiarity of the population of many portions of Switzerland. Among them the physical development is so slow, that the age of puberty is not always attained at twenty. The Zingaris, or gypsies, display the same physical precocity as their Hindoo ancestry, and, under the austere sky of Russia and Moldavia, they preserve, together with their ancient notions and habits, the general aspect of face and form of the Pariahs.145
I do not, however, wish to attack Mr. Prichard upon all points. There is one of his conclusions which I readily adopt, viz.: "that the difference of climate occasions very little, if any, important diversity as to the periods of life and the physical changes to which the human constitution is subject."146 This conclusion is very well founded, and I shall not seek to invalidate it; but it appears to me that it contradicts a little the principles so ably advocated by the learned physiologist and antiquary.
The reader must have perceived that the discussion turns solely upon permanency of type. If it can be proved that the different branches of the human family are each possessed of a certain individuality which is independent of climate and the lapse of ages, and can be effaced only by intermixture, the question of origin is reduced to little importance; for, in that case, the different types are no less completely and irrevocably separated than if their specific differences arose from diversity of origin.
That such is the case, we have already proved by the testimony of Egyptian sculptures with regard to the Arabs, and by our observations upon the Jews and gypsies. Should any further proofs be needed, we would mention that the paintings in the temples and subterraneous buildings of the Nile valley as indubitably attest the permanence of the negro type. There we see the same crisped hair, prognathous skull, and thick lips. The recent discovery of the bas-reliefs of Khorsabad147 has removed beyond doubt the conclusions previously formed from the figured monuments of Persepolis, viz.: that the present Assyrian nations are physiologically identical with those who formerly inhabited the same regions.
If similar investigations could be made upon a greater number of existing races, the results would be the same. We have established the fact of permanence of types in all cases where investigation is possible, and the burden of proof, therefore, falls upon the dissenting party.
Their arguments, indeed, are in direct contradiction to the most obvious facts. Thus they allege, although the most ordinary observation shows the contrary, that climate has produced alterations in the Jewish type, inasmuch as many light-haired, blue-eyed Jews are found in Germany. For this argument to be of any weight in their position, the advocates for unity of race must recognize climate to be the sole, or at least principal, cause of this phenomenon. But the adherents of that doctrine elsewhere assert that the color of the eyes, hair, and skin, no ways depends upon geographical situation or the action of heat and cold.148 As an evidence of this, they justly cite the Cinghalese, who have blue eyes and light hair;149 they even observe among them a very considerable difference of complexion, varying from a light brown to black. Again, they admit that the Samoiedes and Tungusians, though living on the borders of the Frozen Ocean,150 have an exceedingly swarthy complexion. If, therefore, climate exerts no influence upon the complexion and color of hair and eyes, these marks must be considered as of no importance, or as pertaining to race. We know that red hair is not at all uncommon in the East, and at no time has been so; it cannot, therefore, create much surprise if we occasionally find it among the Jews of Germany. This fact cannot be adduced as evidence either in favor of, or against, the permanence of types.
The advocates for unity are no less unfortunate in their historical arguments. They furnish but two; the Turks and the Magyars. The Asiatic origin of the former is supposed to be established beyond doubt, as well as of their intimate relationship with the Finnic branches of the Laplanders and Ostiacs. It follows from this that they must originally have displayed the yellow skin, projecting cheek bones, and low stature of the Mongolian races. This point being settled, we are told to look at the Turks of our day, who exhibit all the characteristics of the European type. Types, then, are not permanent, it is victoriously concluded, because the Turks have undergone such a transformation. "It is true," say the adherents of the unity school, "that some pretend there had been an admixture of Greek, Georgian, and Circassian blood. But this admixture can have taken place only to a very limited extent; all Turks are not rich enough to buy their wives in the Caucasus, or to have seraglios filled with white slaves; on the other hand, the hatred which the Greeks cherish for their conquerors, and the religious antipathies of both nations, were not favorable to alliances between them, and consequently we see them – though inhabiting the same country – as distinct at this day as at the time of the conquest."151
These arguments are more specious than solid. In the first place, I am greatly disposed to doubt the Finnic origin of the Turkish race, because the only evidence that has hitherto been produced in favor of this supposition is affinity of language, and I shall hereafter give my reasons for believing this argument – when unsupported by any other – as extremely unreliable, and open to doubt. But even if we suppose the ancestors of the Turkish nation to belong to the yellow race, it is easy to show why their descendants have so widely departed from that type.
Centuries elapsed from the time of the first appearance of the Turanian hordes to the day which saw them the masters of the city of Constantine, and during that period, multifarious events took place; the fortune of the Western Turks has been a checkered one. Alternately conquerors or conquered, masters or slaves, they have become incorporated with various nationalities. According to the annalists,152 their Orghuse ancestors, who descended from the Altai Mountains, inhabited in Abraham's time the immense steppes of Upper Asia which extend from Katai to the sea of Aral, from Siberia to Thibet, and which, as has recently been proved – were then the abode of numerous Germanic tribes.153 It is a singular circumstance, that the first mentioning by Oriental writers of the tribes of Turkestan is in celebrating them for their beauty of face and form.154 The most extravagant hyperboles are lavished on them without reserve, and as these writers had before their eyes the handsomest types of the old world with which to compare them, it is not probable that they should have wasted their enthusiasm on creatures so ugly and repulsive as are generally the races of pure Mongolian blood. Thus, notwithstanding the dicta of philology, I think serious doubts might be raised on that point.155
But I am willing to admit that the Turcomannic tribes were, indeed, as is supposed, of Finnic origin. Let us come down to a later period – the Mohammedan era. We then find these tribes under various denominations and in equally various situations, dispersed over Persia and Asia Minor. The Osmanli were not yet existing at that time, and their predecessors, the Seldjuks, were already greatly mixed with the races that had embraced Islamism. We see from the example of Ghaïased-din-Keikosrew, who lived in 1237, that the Seljuk princes were in the habit of frequently intermarrying with Arab women. They must have gone still further, for we find that Aseddin, the mother of one of the Seljuk dynasties, was a Christian. It is reasonable to suppose, that if the chiefs of the nation, who everywhere are the most anxious to preserve the purity of their genealogy, showed themselves so devoid of prejudice, their subjects were still less scrupulous on that point. Their constant inroads in which they ranged over vast districts, gave them ample opportunities for capturing slaves, and there is every reason to believe that already in the 13th century, the ancient Orghuse branch was strongly tinctured with Shemitic blood.
To this branch belonged Osman, the son of Ortoghrul, and father of the Osmanli. But few families were collected around his tent. His army was, at first, little better than a band of adventurers, and the same expedient which swelled the ranks of the first builders of Rome, increased the number of adherents of this new Romulus of the Steppes. Every desperate adventurer or fugitive, of whatever nation, was welcome among them, and assured of protection. I shall suppose that the downfall of the Seljuk empire brought to their standards a great number of their own race. But we have already said that this race was very much mixed; and besides, this addition was insufficient, as is proved by the fact that, from that time, the Turks began to capture slaves for the avowed purpose of repairing, by this means, the waste which constant warfare made in their own ranks. In the beginning of the 14th century, the sultan Orkhan, following the advice of his vizier, Khalil Tjendereli, surnamed the Black, instituted the famous military body called Janissaries.156 They were composed entirely of Christian children captured in Poland, Germany, Italy, or the Bizantine Empire, who were educated in the Mohammedan religion and the practice of arms. Under Mohammed IV., their number had increased to 140,000 men. Here, then, we find an influx of at least half a million male individuals of European blood in the course of four centuries.
But the infusion of European blood was not limited to this. The piracy which was carried on, on so large a scale, in the whole basin of the Mediterranean, had for one of its principal objects the replenishment of the harems. Every victory gained increased the number of believers in the Prophet. A great number of the prisoners of war abjured Christianity, and were henceforth counted among the true believers. The localities adjacent to the field of battle supplied as many females as the marauding victors could lay hold of. In some cases, this sort of booty was so plentiful that it became inconvenient to dispose of. Hammer relates157 that, on one occasion, the handsomest female captive was bartered for one boot. When we consider that the Turkish population of the whole Ottoman empire never exceeded twelve millions, it becomes apparent that the history of so amalgamated a nation affords no arguments, either for or against, the permanency of type. We will now proceed to the second historic argument advanced by the believers in unity.
"The Magyars," they say, "are of Finnic origin, nearly related to the Laplanders, Samoiedes, and Esquimaux, all of which are people of low stature, with big faces, projecting cheek-bones, and yellowish or dirty brown complexion. Yet the Magyars are tall, well formed, and have handsome features. The Finns have always been feeble, unintelligent, and oppressed; the Magyars, on the contrary, occupy a distinguished rank among the conquerors of the earth, and are noted for their love of liberty and independence. As they are so immensely superior, both physically and morally, to all the collateral branches of the Finnic stock, it follows that they have undergone an enormous transformation."158
If such a transformation had ever taken place, it would, indeed, be astonishing and inexplicable even to those who ascribe the least stability to types, for it must have occurred within the last 800 years, during which we know that the compatriots of St. Stephen159 mixed but little with surrounding nations. But the whole course of reasoning is based upon false premises, for the Hungarians are most assuredly not of Finnic origin. Mr. A. De Gérando160 has placed this fact beyond doubt. He has proved, by the authority of Greek and Arab historians, as well as Hungarian annalists and by indisputable philological arguments, that the Magyars are a fragment of that great inundation of nations which swept over Europe under the denomination of Huns. It will be objected that this is merely giving the Hungarians another parentage, but which connects them no less intimately with the yellow race. Such is not the case. The designation of Huns applies not only to a nation, but is also a collective appellation of a very heterogeneous mass. Among the tribes which rallied around the standards of Attila and his ancestors, there were some which have at all times been distinguished from the rest by the term white Huns. Among them the Germanic blood predominated.161 It is true, that the close contact with the yellow race somewhat adulterated the breed; but this very fact is singularly exhibited in the somewhat angular and bony facial conformation of the Hungarians. I conclude, therefore, that the Magyars were white Huns, and of Germanic origin, though slightly mixed with the Mongolian stock.
The philological difficulty of their speaking a non-Germanic dialect is not insurmountable. I have already alluded to the Mongolian Scyths who yet spoke an Arian tongue;162 I might, moreover, cite the Norman settlers in France who, not many years after their conquest, exchanged their Scandinavian dialect, in a great measure, for the Celto-Latin of their subjects,163 whence sprang that singular compound called Norman-French, which the followers of William the Conqueror imported into England, and which now forms an element of the English language.
There is, therefore, no reason to suppose that the agency of climate and change of habits have transformed a Laplander, or an Ostiak, or a Tunguse, or a Permian, into a St. Stephen or a Kossuth.
Having thus, I think, refuted the only two historical instances which the believers in unity of species adduce, of a pretended alteration of type by local circumstances and change of habits, and having, moreover, instanced several cases where these causes could produce no alteration; the fact of permanency of type seems to me to be incontestably established.164 Thus, whichever side we take, whether we believe in original unity, or original diversity, is immaterial; the several groups of the human species are, at present, so perfectly separated from each other, that no exterior influence can efface their distinctive peculiarities. The permanency of these differences, so long as there is no intermixture, produces precisely the same physical and moral results as if the groups were so many distinct and separate creations.
In conclusion, I shall repeat what I have said above, that I have very serious doubts as to the unity of origin. These doubts, however, I am compelled to repress, because they are in contradiction to a scientific fact which I cannot refute – the prolificness of half-breeds; and secondly, what is of much greater weight with me, they impugn a religious interpretation sanctioned by the church.