II. Unity of the Human Race.
(a) The Scriptures teach that the whole human race is descended from a single pair.
Gen. 1:27, 28—“And God created man in his own image, in the image of God created he him; male and female created he them. And God blessed them: and God said unto them, Be fruitful, and multiply, and replenish the earth, and subdue it”; 2:7—“And Jehovah God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul”; 22—“and the rib, which Jehovah God had taken from the man, made he a woman, and brought her unto the man”; 3:20—“And the man called his wife's name Eve; because she was the mother of all living” = even Eve is traced back to Adam; 9:19—“These three were the sons of Noah; and of these was the whole earth overspread.” Mason, Faith of the Gospel, 110—“Logically, it seems easier to account for the divergence of what was at first one, than for the union of what was at first heterogeneous.”
(b) This truth lies at the foundation of Paul's doctrine of the organic unity of mankind in the first transgression, and of the provision of salvation for the race in Christ.
Rom. 5:12—“Therefore, as through one man sin entered into the world, and death through sin; and so death passed unto all men, for that all sinned”; 19—“For as through the one man's disobedience the many were made sinners, even so through the obedience of the one shall the many be made righteous”; 1 Cor. 15:21, 22—“For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive”; Heb. 2:16—“For verily not of angels doth he take hold, but he taketh hold of the seed of Abraham.” One of the most eminent ethnologists and anthropologists, Prof. D. G. Brinton, said not long before his death that all scientific research and teaching tended to the conviction that mankind has descended from one pair.
(c) This descent of humanity from a single pair also constitutes the ground of man's obligation of natural brotherhood to every member of the race.
Acts 17:26—“he made of one every nation of men to dwell on all the face of the earth”—here the Rev. Vers. omits the word “blood” (“made of one blood”—Auth. Vers.). The word to be supplied is possibly “father,” but more probably “body”; cf. Heb. 2:11—“for both he that sanctifieth and they that are sanctified are all of one [father or body]: for which cause he is not ashamed to call them brethren, saying, I will declare thy name unto my brethren, In the midst of the congregation will I sing thy praise.”
Winchell, in his Preadamites, has recently revived the theory broached in 1655 by Peyrerius, that there were men before Adam: “Adam is descended from a black race—not the black races from Adam.” Adam is simply “the remotest ancestor to whom the Jews could trace their lineage.... The derivation of Adam from an older human stock is essentially the creation of Adam.” Winchell does not deny the unity of the race, nor the retroactive effect of the atonement upon those who lived before Adam; he simply denies that Adam was the first man. 297—He “regards the Adamic stock as derived from an older and humbler human type,” originally as low in the scale as the present Australian savages.
Although this theory furnishes a plausible explanation of certain Biblical facts, such as the marriage of Cain (Gen. 4:17), Cain's fear that men would slay him (Gen. 4:14), and the distinction between “the sons of God” and “the daughters of men” (Gen. 6:1, 2), it treats the [pg 477]Mosaic narrative as legendary rather than historical. Shem, Ham, and Japheth, it is intimated, may have lived hundreds of years apart from one another (409). Upon this view, Eve could not be “the mother of all living” (Gen. 3:20), nor could the transgression of Adam be the cause and beginning of condemnation to the whole race (Rom. 5:12, 19). As to Cain's fear of other families who might take vengeance upon him, we must remember that we do not know how many children were born to Adam between Cain and Abel, nor what the age of Cain and Abel was, nor whether Cain feared only those that were then living. As to Cain's marriage, we must remember that even if Cain married into another family, his wife, upon any hypothesis of the unity of the race, must have been descended from some other original Cain that married his sister.
See Keil and Delitzsch, Com. on Pentateuch, 1:116—“The marriage of brothers and sisters was inevitable in the case of children of the first man, in case the human race was actually to descend from a single pair, and may therefore be justified, in the face of the Mosaic prohibition of such marriages, on the ground that the sons and daughters of Adam represented not merely the family but the genus, and that it was not till after the rise of several families that the bonds of fraternal and conjugal love became distinct from one another and assumed fixed and mutually exclusive forms, the violation of which is sin.” Prof. W. H. Green: “Gen. 20:12 shows that Sarah was Abraham's half-sister;...the regulations subsequently ordained in the Mosaic law were not then in force.” G. H. Darwin, son of Charles Darwin, has shown that marriage between cousins is harmless where there is difference of temperament between the parties. Modern palæontology makes it probable that at the beginning of the race there was greater differentiation of brothers and sisters in the same family than obtains in later times. See Ebrard, Dogmatik, 1:275. For criticism of the doctrine that there were men before Adam, see Methodist Quar. Rev., April, 1881:205-231; Presb. Rev., 1881:440-444.
The Scripture statements are corroborated by considerations drawn from history and science. Four arguments may be briefly mentioned:
1. The argument from history.
So far as the history of nations and tribes in both hemispheres can be traced, the evidence points to a common origin and ancestry in central Asia.
The European nations are acknowledged to have come, in successive waves of migration, from Asia. Modern ethnologists generally agree that the Indian races of America are derived from Mongoloid sources in Eastern Asia, either through Polynesia or by way of the Aleutian Islands. Bunsen, Philos. of Universal History, 2:112—the Asiatic origin of all the North American Indians “is as fully proved as the unity of family among themselves.” Mason, Origins of Invention, 361—“Before the time of Columbus, the Polynesians made canoe voyages from Tahiti to Hawaii, a distance of 2300 miles.” Keane, Man Past and Present, 1-15, 349-440, treats of the American Aborigines under two primitive types: Longheads from Europe and Roundheads from Asia. The human race, he claims, originated in Indomalaysia and spread thence by migration over the globe. The world was peopled from one center by Pleistocene man. The primary groups were evolved each in its special habitat, but all sprang from a Pleiocene precursor 100,000 years ago. W. T. Lopp, missionary to the Eskimos, at Port Clarence, Alaska, on the American side of Bering Strait, writes under date of August 31, 1892: “No thaws during the winter, and ice blocked in the Strait. This has always been doubted by whalers. Eskimos have told them that they sometimes crossed the Strait on ice, but they have never believed them. Last February and March our Eskimos had a tobacco famine. Two parties (five men) went with dogsleds to East Cape, on the Siberian coast, and traded some beaver, otter and marten skins for Russian tobacco, and returned safely. It is only during an occasional winter that they can do this. But every summer they make several trips in their big wolf-skin boats—forty feet long. These observations may throw some light upon the origin of the prehistoric races of America.”
Tylor, Primitive Culture, 1:48—“The semi-civilized nations of Java and Sumatra are found in possession of a civilization which at first glance shows itself to have been borrowed from Hindu and Moslem sources.” See also Sir Henry Rawlinson, quoted in Burgess, Antiquity and Unity of the Race, 156, 157; Smyth, Unity of Human Races, 223-236; Pickering, Races of Man, Introd., synopsis, and page 316; Guyot, Earth and Man, 298-334; Quatrefages, Natural History of Man, and Unité de l'Espèce Humaine; [pg 478]Godron, Unité de l'Espèce Humaine, 2:412 sq. Per contra, however, see Prof. A. H. Sayce: “The evidence is now all tending to show that the districts in the neighborhood of the Baltic were those from which the Aryan languages first radiated, and where the race or races who spoke them originally dwelt. The Aryan invaders of Northwestern India could only have been a late and distant offshoot of the primitive stock, speedily absorbed into the earlier population of the country as they advanced southward; and to speak of ‘our Indian brethren’ is as absurd and false as to claim relationship with the negroes of the United States because they now use an Aryan language.” Scribner, Where Did Life Begin? has lately adduced arguments to prove that life on the earth originated at the North Pole, and Prof. Asa Gray favors this view; see his Darwiniana, 205, and Scientific Papers, 2:152; so also Warren, Paradise Found; and Wieland, in Am. Journal of Science, Dec. 1903:401-430. Dr. J. L. Wortman, in Yale Alumni Weekly, Jan. 14, 1903:129—“The appearance of all these primates in North America was very abrupt at the beginning of the second stage of the Eocene. And it is a striking coincidence that approximately the same forms appear in beds of exactly corresponding age in Europe. Nor does this synchronism stop with the apes. It applies to nearly all the other types of Eocene mammalia in the Northern Hemisphere, and to the accompanying flora as well. These facts can be explained only on the hypothesis that there was a common centre from which these plants and animals were distributed. Considering further that the present continental masses were essentially the same in the Eocene time as now, and that the North Polar region then enjoyed a subtropical climate, as is abundantly proved by fossil plants, we are forced to the conclusion that this common centre of dispersion lay approximately within the Arctic Circle.... The origin of the human species did not take place on the Western Hemisphere.”
2. The argument from language.
Comparative philology points to a common origin of all the more important languages, and furnishes no evidence that the less important are not also so derived.
On Sanskrit as a connecting link between the Indo-Germanic languages, see Max Müller, Science of Language, 1:146-165, 326-342, who claims that all languages pass through the three stages: monosyllabic, agglutinative, inflectional; and that nothing necessitates the admission of different independent beginnings for either the material or the formal elements of the Turanian, Semitic, and Aryan branches of speech. The changes of language are often rapid. Latin becomes the Romance languages, and Saxon and Norman are united into English, in three centuries. The Chinese may have departed from their primitive abodes while their language was yet monosyllabic.
G. J. Romanes, Life and Letters, 195—“Children are the constructors of all languages, as distinguished from language.” Instance Helen Keller's sudden acquisition of language, uttering publicly a long piece only three weeks after she first began to imitate the motions of the lips. G. F. Wright, Man and the Glacial Period, 242-301—“Recent investigations show that children, when from any cause isolated at an early age, will often produce at once a language de novo. Thus it would appear by no means improbable that various languages in America, and perhaps the earliest languages of the world, may have arisen in a short time where conditions were such that a family of small children could have maintained existence when for any cause deprived of parental and other fostering care.... Two or three thousand years of prehistoric time is perhaps all that would be required to produce the diversification of languages which appears at the dawn of history.... The prehistoric stage of Europe ended less than a thousand years before the Christian Era.” In a people whose speech has not been fixed by being committed to writing, baby-talk is a great source of linguistic corruption, and the changes are exceedingly rapid. Humboldt took down the vocabulary of a South American tribe, and after fifteen years of absence found their speech so changed as to seem a different language.
Zöckler, in Jahrbuch für deutsche Theologie, 8:68 sq., denies the progress from lower methods of speech to higher, and declares the most highly developed inflectional languages to be the oldest and most widespread. Inferior languages are a degeneration from a higher state of culture. In the development of the Indo-Germanic languages (such as the French and the English), we have instances of change from more full and luxuriant expression to that which is monosyllabic or agglutinative. The theory of Max Müller is also opposed by Pott, Die Verschiedenheiten der menschlichen Rassen, [pg 479]202, 242. Pott calls attention to the fact that the Australian languages show unmistakable similarity to the languages of Eastern and Southern Asia, although the physical characteristics of these tribes are far different from the Asiatic.
On the old Egyptian language as a connecting link between the Indo-European and the Semitic tongues, see Bunsen, Egypt's Place, 1: preface, 10; also see Farrar, Origin of Language, 213. Like the old Egyptian, the Berber and the Touareg are Semitic in parts of their vocabulary, while yet they are Aryan in grammar. So the Tibetan and Burmese stand between the Indo-European languages, on the one hand, and the monosyllabic languages, as of China, on the other. A French philologist claims now to have interpreted the Yh-King, the oldest and most unintelligible monumental writing of the Chinese, by regarding it as a corruption of the old Assyrian or Accadian cuneiform characters, and as resembling the syllabaries, vocabularies, and bilingual tablets in the ruined libraries of Assyria and Babylon; see Terrien de Lacouperie, The Oldest Book of the Chinese and its Authors, and The Languages of China before the Chinese, 11, note; he holds to “the non-indigenousness of the Chinese civilization and its derivation from the old Chaldæo-Babylonian focus of culture by the medium of Susiana.”See also Sayce, in Contemp. Rev., Jan. 1884:934-936; also, The Monist, Oct. 1906:562-596, on The Ideograms of the Chinese and the Central American Calendars. The evidence goes to show that the Chinese came into China from Susiana in the 23d century before Christ. Initial G wears down in time into a Y sound. Many words which begin with Y in Chinese are found in Accadian beginning with G, as Chinese Ye, “night,” is in Accadian Ge, “night.” The order of development seems to be: 1. picture writing; 2. syllabic writing; 3. alphabetic writing.
In a similar manner, there is evidence that the Pharaonic Egyptians were immigrants from another land, namely, Babylonia. Hommel derives the hieroglyphs of the Egyptians from the pictures out of which the cuneiform characters developed, and he shows that the elements of the Egyptian language itself are contained in that mixed speech of Babylonia which originated in the fusion of Sumerians and Semites. The Osiris of Egypt is the Asari of the Sumerians. Burial in brick tombs in the first two Egyptian dynasties is a survival from Babylonia, as are also the seal-cylinders impressed on clay. On the relations between Aryan and Semitic languages, see Renouf, Hibbert Lectures, 55-61; Murray, Origin and Growth of the Psalms, 7; Bib. Sac., 1870:162; 1876:352-380; 1879:674-706. See also Pezzi, Aryan Philology, 125; Sayce, Principles of Comp. Philology, 132-174; Whitney, art. on Comp. Philology in Encyc. Britannica, also Life and Growth of Language, 269, and Study of Language, 307, 308—“Language affords certain indications of doubtful value, which, taken along with certain other ethnological considerations, also of questionable pertinency, furnish ground for suspecting an ultimate relationship.... That more thorough comprehension of the history of Semitic speech will enable us to determine this ultimate relationship, may perhaps be looked for with hope, though it is not to be expected with confidence.” See also Smyth, Unity of Human Races, 199-222; Smith's Bib. Dict., art.: Confusion of Tongues.
We regard the facts as, on the whole, favoring an opposite conclusion from that in Hastings's Bible Dictionary, art.: Flood: “The diversity of the human race and of language alike makes it improbable that men were derived from a single pair.” E. G. Robinson: “The only trustworthy argument for the unity of the race is derived from comparative philology. If it should be established that one of the three families of speech was more ancient than the others, and the source of the others, the argument would be unanswerable. Coloration of the skin seems to lie back of climatic influences. We believe in the unity of the race because in this there are the fewest difficulties. We would not know how else to interpret Paul in Romans 5.” Max Müller has said that the fountain head of modern philology as of modern freedom and international law is the change wrought by Christianity, superseding the narrow national conception of patriotism by the recognition of all the nations and races as members of one great human family.
3. The argument from psychology.
The existence, among all families of mankind, of common mental and moral characteristics, as evinced in common maxims, tendencies and capacities, in the prevalence of similar traditions, and in the universal applicability of one philosophy and religion, is most easily explained upon the theory of a common origin.
[pg 480]Among the widely prevalent traditions may be mentioned the tradition of the fashioning of the world and man, of a primeval garden, of an original innocence and happiness, of a tree of knowledge, of a serpent, of a temptation and fall, of a division of time into weeks, of a flood, of sacrifice. It is possible, if not probable, that certain myths, common to many nations, may have been handed down from a time when the families of the race had not yet separated. See Zöckler, in Jahrbuch für deutsche Theologie, 8:71-90; Max Müller, Science of Language, 2:444-455; Prichard, Nat. Hist. of Man, 2:657-714; Smyth, Unity of Human Races, 236-240; Hodge, Syst. Theol., 2:77-91; Gladstone, Juventus Mundi.
4. The argument from physiology.
A. It is the common judgment of comparative physiologists that man constitutes but a single species. The differences which exist between the various families of mankind are to be regarded as varieties of this species. In proof of these statements we urge: (a) The numberless intermediate gradations which connect the so-called races with each other. (b) The essential identity of all races in cranial, osteological, and dental characteristics. (c) The fertility of unions between individuals of the most diverse types, and the continuous fertility of the offspring of such unions.
Huxley, Critiques and Addresses, 163—“It may be safely affirmed that, even if the differences between men are specific, they are so small that the assumption of more than one primitive stock for all is altogether superfluous. We may admit that Negroes and Australians are distinct species, yet be the strictest monogenists, and even believe in Adam and Eve as the primeval parents of mankind, i. e., on Darwin's hypothesis”; Origin of Species, 118—“I am one of those who believe that at present there is no evidence whatever for saying that mankind sprang originally from more than a single pair; I must say that I cannot see any good ground whatever, or any tenable evidence, for believing that there is more than one species of man.” Owen, quoted by Burgess, Ant. and Unity of Race, 185—“Man forms but one species, and differences are but indications of varieties. These variations merge into each other by easy gradations.”Alex. von Humboldt: “The different races of men are forms of one sole species,—they are not different species of a genus.”
Quatrefages, in Revue d. deux Mondes, Dec. 1860:814—“If one places himself exclusively upon the plane of the natural sciences, it is impossible not to conclude in favor of the monogenist doctrine.” Wagner, quoted in Bib. Sac., 19:607—“Species—the collective total of individuals which are capable of producing one with another an uninterruptedly fertile progeny.” Pickering, Races of Man, 316—“There is no middle ground between the admission of eleven distinct species in the human family and their reduction to one. The latter opinion implies a central point of origin.”
There is an impossibility of deciding how many races there are, if we once allow that there are more than one. While Pickering would say eleven, Agassiz says eight, Morton twenty-two, and Burke sixty-five. Modern science all tends to the derivation of each family from a single germ. Other common characteristics of all races of men, in addition to those mentioned in the text, are the duration of pregnancy, the normal temperature of the body, the mean frequency of the pulse, the liability to the same diseases. Meehan, State Botanist of Pennsylvania, maintains that hybrid vegetable products are no more sterile than are ordinary plants (Independent, Aug. 21, 1884).
E. B. Tylor, art.: Anthropology, in Encyc. Britannica: “On the whole it may be asserted that the doctrine of the unity of mankind now stands on a firmer basis than in previous ages.” Darwin, Animals and Plants under Domestication, 1:39—“From the resemblance in several countries of the half-domesticated dogs to the wild species still living there, from the facility with which they can be crossed together, from even half tamed animals being so much valued by savages, and from the other circumstances previously remarked on which favor domestication, it is highly probable that the domestic dogs of the world have descended from two good species of wolf (viz., Canis lupus and Canis latrans), and from two or three other doubtful species of wolves (namely, the European, Indian and North American forms); from at least one or two South American canine species; from several races or species of the jackal; and perhaps [pg 481]from one or more extinct species.” Dr. E. M. Moore tried unsuccessfully to produce offspring by pairing a Newfoundland dog and a wolf-like dog from Canada. He only proved anew the repugnance of even slightly separated species toward one another.
B. Unity of species is presumptive evidence of unity of origin. Oneness of origin furnishes the simplest explanation of specific uniformity, if indeed the very conception of species does not imply the repetition and reproduction of a primordial type-idea impressed at its creation upon an individual empowered to transmit this type-idea to its successors.
Dana, quoted in Burgess, Antiq. and Unity of Race, 185, 186—“In the ascending scale of animals, the number of species in any genus diminishes as we rise, and should by analogy be smallest at the head of the series. Among mammals, the higher genera have few species, and the highest group next to man, the orang-outang, has only eight, and these constitute but two genera. Analogy requires that man should have preëminence and should constitute only one.” 194—“A species corresponds to a specific amount or condition of concentrated force defined in the act or law of creation.... The species in any particular case began its existence when the first germ-cell or individual was created. When individuals multiply from generation to generation, it is but a repetition of the primordial type-idea.... The specific is based on a numerical unity, the species being nothing else than an enlargement of the individual.” For full statement of Dana's view, see Bib. Sac., Oct 1857:862-866. On the idea of species, see also Shedd, Dogm. Theol., 2:63-74.
(a) To this view is opposed the theory, propounded by Agassiz, of different centres of creation, and of different types of humanity corresponding to the varying fauna and flora of each. But this theory makes the plural origin of man an exception in creation. Science points rather to a single origin of each species, whether vegetable or animal. If man be, as this theory grants, a single species, he should be, by the same rule, restricted to one continent in his origin. This theory, moreover, applies an unproved hypothesis with regard to the distribution of organized beings in general to the very being whose whole nature and history show conclusively that he is an exception to such a general rule, if one exists. Since man can adapt himself to all climes and conditions, the theory of separate centres of creation is, in his case, gratuitous and unnecessary.
Agassiz's view was first published in an essay on the Provinces of the Animal World, in Nott and Gliddon's Types of Mankind, a book gotten up in the interest of slavery. Agassiz held to eight distinct centres of creation, and to eight corresponding types of humanity—the Arctic, the Mongolian, the European, the American, the Negro, the Hottentot, the Malay, the Australian. Agassiz regarded Adam as the ancestor only of the white race, yet like Peyrerius and Winchell be held that man in all his various races constitutes but one species.
The whole tendency of recent science, however, has been adverse to the doctrine of separate centres of creation, even in the case of animal and vegetable life. In temperate North America there are two hundred and seven species of quadrupeds, of which only eight, and these polar animals, are found in the north of Europe or Asia. If North America be an instance of a separate centre of creation for its peculiar species, why should God create the same species of man in eight different localities? This would make man an exception in creation. There is, moreover, no need of creating man in many separate localities; for, unlike the polar bears and the Norwegian firs, which cannot live at the equator, man can adapt himself to the most varied climates and conditions. For replies to Agassiz, see Bib. Sac., 19:607-632; Princeton Rev., 1862:435-464.
(b) It is objected, moreover, that the diversities of size, color, and physical conformation, among the various families of mankind, are inconsistent with the theory of a common origin. But we reply that these diversities are of a superficial character, and can be accounted for by corresponding [pg 482] diversities of condition and environment. Changes which have been observed and recorded within historic times show that the differences alluded to may be the result of slowly accumulated divergences from one and the same original and ancestral type. The difficulty in the case, moreover, is greatly relieved when we remember (1) that the period during which these divergences have arisen is by no means limited to six thousand years (see note on the antiquity of the race, pages 224-226); and (2) that, since species in general exhibit their greatest power of divergence into varieties immediately after their first introduction, all the varieties of the human species may have presented themselves in man's earliest history.
Instances of physiological change as the result of new conditions: The Irish driven by the English two centuries ago from Armagh and the south of Down, have become prognathous like the Australians. The inhabitants of New England have descended from the English, yet they have already a physical type of their own. The Indians of North America, or at least certain tribes of them, have permanently altered the shape of the skull by bandaging the head in infancy. The Sikhs of India, since the establishment of Bába Nának's religion (1500 A. D.) and their consequent advance in civilization, have changed to a longer head and more regular features, so that they are now distinguished greatly from their neighbors, the Afghans, Tibetans, Hindus. The Ostiak savages have become the Magyar nobility of Hungary. The Turks in Europe are, in cranial shape, greatly in advance of the Turks in Asia from whom they descended. The Jews are confessedly of one ancestry; yet we have among them the light-haired Jews of Poland, the dark Jews of Spain, and the Ethiopian Jews of the Nile Valley. The Portuguese who settled in the East Indies in the 16th century are now as dark in complexion as the Hindus themselves. Africans become lighter in complexion as they go up from the alluvial river-banks to higher land, or from the coast; and on the contrary the coast tribes which drive out the negroes of the interior and take their territory end by becoming negroes themselves. See, for many of the above facts, Burgess, Antiquity and Unity of the Race, 195-202.
The law of originally greater plasticity, mentioned in the text, was first hinted by Hall, the palæontologist of New York. It is accepted and defined by Dawson, Story of the Earth and Man, 360—“A new law is coming into view: that species when first introduced have an innate power of expansion, which enables them rapidly to extend themselves to the limit of their geographical range, and also to reach the limit of their divergence into races. This limit once reached, these races run on in parallel lines until they one by one run out and disappear. According to this law the most aberrant races of men might be developed in a few centuries, after which divergence would cease, and the several lines of variation would remain permanent, at least so long as the conditions under which they originated remained.” See the similar view of Von Baer in Schmid, Theories of Darwin, 55, note. Joseph Cook: Variability is a lessening quantity; the tendency to change is greatest at the first, but, like the rate of motion of a stone thrown upward, it lessens every moment after. Ruskin, Seven Lamps, 125—“The life of a nation is usually, like the flow of a lava-stream, first bright and fierce, then languid and covered, at last advancing only by the tumbling over and over of its frozen blocks.” Renouf, Hibbert Lectures, 54—“The further back we go into antiquity, the more closely does the Egyptian type approach the European.” Rawlinson says that negroes are not represented in the Egyptian monuments before 1500 B. C. The influence of climate is very great, especially in the savage state.
In May, 1891, there died in San Francisco the son of an interpreter at the Merchants' Exchange. He was 21 years of age. Three years before his death his clear skin was his chief claim to manly beauty. He was attacked by “Addison's disease,” a gradual darkening of the color of the surface of the body. At the time of his death his skin was as dark as that of a full-blooded negro. His name was George L. Sturtevant. Ratzel, History of Mankind, 1:9, 10—As there is only one species of man, “the reunion into one real whole of the parts which have diverged after the fashion of sports” is said to be “the unconscious ultimate aim of all the movements” which have taken place since man began his wanderings. “With Humboldt we can only hold fast to the external unity of the race.” See Sir Wm. Hunter, The Indian Empire, 223, 410; Encyc. Britannica, 12:808; 20:110; Zöckler, Urgeschichte, 109-132, and in Jahrbuch für deutsche [pg 483]Theologie, 8:51-71; Prichard, Researches, 5:547-552, and Nat. Hist. of Man, 2:644-656; Duke of Argyll, Primeval Man, 96-108; Smith, Unity of Human Races, 255-283; Morris, Conflict of Science and Religion, 325-385; Rawlinson, in Journ. Christ. Philosophy, April, 1883:359.