The Human Race. Figuier Louis
is due to a Belgian naturalist, M. d’Omalius d’Halloy. It acknowledges five races of men: the white, black, yellow, brown and red.
This classification is based upon the colour of the skin, a characteristic very secondary in importance to that of organization, but which yet furnishes a convenient framework for an exact and methodical enumeration of the inhabitants of the globe, permitting a clear consideration of a most confused subject. In the groups, therefore, which we shall propose, the reader will fail to find a truly scientific classification, but will meet with merely such a simple distribution of materials, as shall permit us to review methodically the various races spread over every portion of the Earth’s surface.
CHAPTER II.
General characteristics of the human race—Organic characteristics—Senses and the nervous system—Height—Skeleton—Cranium and face—Colour of the skin—Physiological functions—Intellectual characteristics—Properties of human intelligence—Languages and literature—Different states of society—Primitive industry—The two ages of prehistoric humanity.
Before entering upon a minute description of each of the human races, we shall find it well to lay before the reader a generalization of the characteristics which are common to all.
Since man is an intelligent being, living in an organized frame, our attention has to be directed to the consideration of his organs and intellect, that is, in the first place, we must investigate the physical, in the second, the intellectual and moral elements of his constitution.
The physical characteristics bear but secondary importance among those of the human race. Man is a spirit which shines within the body of an animal, and the only difficulty is to ascertain in what manner the organism of the mammalia is modified in order to become that of man; to compare the harmony of this organism with the object in view, namely the exercise of human intellect and thought. We shall see that the organs of the mammalia are greatly modified in the human subject, becoming, either on account of their individual excellence or the harmony of their combination, greatly superior to the associations of the same organs among animals.
Let us first consider the brain and organs of sense. When we examine the form and relative size of the brain in ascending the series of mammiferous animals, we find that this organ increases in volume, and progresses, so to say, toward the superior characteristics which it is to display in the human species. Disregarding certain exceptions, for the existence of which we cannot account, but which in no way alter the general rule, the brain increases in importance from the zoophyte to the ape. But, in comparing the brain of the ape with that of man, an important difference becomes at once apparent. The brain of the gorilla, orang-outang, or chimpanzee, which are the apes that bear the greatest resemblance to man, and which for that reason are designated anthropomorphous apes, is very much smaller than that of man. The cerebral lobes in man are much longer than in the anthropomorphous apes, and their vertical measure is out of all proportion with the height of the cerebral lobes in apes; this is what produces the noble frontal curve, one of the characteristic features of the human physiognomy. The cerebral lobes are connected behind with a third nervous mass called the cerebellum. The large volume of these three lobes, the depth and number of convolutions of the encephalic mass, and other anatomical details of the brain, upon which we are unable here to treat at greater length, place the brain of man very far above that of the animal nearest to him in the zoological scale. These differences bear witness in favour of man to an unparalleled intellectual development, and we should be better able to measure these differences, were we able to show in what the cerebral action consists, but this we are utterly unable to do.
The senses, taken individually, are not more developed in man than they are in certain animals; but in man they are characterised by their harmony, their perfect equilibrium, and their admirable appropriation to a common end. Man, it will at once be admitted, is not so keen of sight as the eagle, nor so subtle of hearing as the hare, nor does he possess the wonderful scent of the dog. His skin is far from being as fine and impressionable as that which covers the wing of a bat. But, while among animals, one sense always predominates to the disadvantage of the rest, and the individual is thus forced to adopt a mode of existence which works hand in hand with the development of this sense, with man, all the senses possess almost equal delicacy, and the harmony of their association makes up for what may be wanting in individual power. Again, the senses of animals are employed only in satisfying material necessities, while in man, they assist in the exercise of eminent faculties whose development they further.
Let us consider shortly in detail our senses.
Man is certainly better off, as regards the sense of sight, than a large majority of animals. Instead of being placed upon different sides of his head, looking in opposite directions, and receiving two images which cannot possibly be alike, his eyes are directed forwards, and regard similar objects, by which means the impression is doubled. The sense of sight thus brings to his conceptions a complete image and solid idea of what surrounds him; it is his most useful sense, the more so when it is guided in its application by a clear intellect.
The sense of touch in man reaches a degree of perfection which it does not attain in animals. How marvellous is the sense of touch when exercised by applying the extremities of the fingers, the part of the body the best suited to this function, and how much more wonderful is the organ called the hand, which applies itself in so admirable a manner to the most different surfaces whose extent, form, or qualities, we wish to ascertain!
A modern philosopher has attributed to the hand alone our intellectual superiority. This was going too far. We find enthusiasm allied with justice in the views expressed in the excellent pages which Galen has consecrated to a description of the hand, in his immortal work De usu partium.
“Man alone,” says Galen, “is furnished with hands, as he alone is a participator in wisdom. The hand is a most marvellous instrument, and one most admirably adapted to his nature. Remove his hand, and man can no longer exist. By its means he is prepared for defence or attack, for peace or war. What need has he of horns or talons? With his hand, he grasps the sword and lance, he fashions iron and steel. Whilst with horns, teeth and talons, animals can only attack or defend at close quarters, man is able to project from afar the instruments with which he is armed. Shot from his hand, the feathered arrow reaches at a great distance the heart of an enemy, or stops the flight of a passing bird. Although man is less agile than the horse and the deer, yet he mounts the horse, guides him, and thus successfully hunts the deer. He is naked and feeble, yet his hand procures him a covering of iron and steel. His body is unprotected against the inclemencies of climate, yet his hand finds him a convenient abode, and furnishes him with clothing. By the use of his hand, he gains dominion and mastery over all that lives upon the earth, in the air, or in the depths of the sea. From the flute and lyre with which he amuses his leisure, to the terrible instruments by means of which he deals death around him, and to the vessel which bears him, a daring seaman, upon the bosom of the deep—all is the work of his hand.
“Would man without hands have been able to write out the laws which govern him, or raise to the gods statues and altars? Without hands could he bequeath to posterity the fruit of his labours, and the memory of his deeds? Could he (had man been created handless) converse with Socrates, Plato, Aristotle, and the different great men, children of bygone ages? The hand is then the physical characteristic of man, in like manner as intelligence is his moral characteristic.”
Galen, having shown in this chapter the general formation of the hand and the special disposition of the organs which compose it; having described the articulations and bones, the muscles and tendons of the fingers; and having analyzed the mechanism of the different movements of the hand, cries, full of admiration for this marvellous structure:
“In presence of the hand, this marvellous instrument, cannot we well treat with contempt the opinion of those philosophers who saw in the human body merely the result of a fortuitous concourse of atoms! Does not everything in our organization most clearly give the lie to this false doctrine? Who will dare to invoke chance in explanation