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[200] "Driven by the European populations toward the northwest of North America,[201] the savage tribes are returning, by a singular destiny, to expire on the same shore where they landed, in unknown ages, to take possession of America. In the Iroquois language, the Indians gave themselves the appellation of Men of Always (Ongoueonoue); these men of always have passed away, and the stranger will soon have left to the lawful heirs of a whole world nothing but the mold of their graves."—Chateaubriand's Travels in America (Eng. trans.), vol. ii., p. 93.

[201] De Tocqueville calculated that along the borders of the United States, from Lake Superior to the Gulf of Mexico, extending a distance of more than 1200 miles, as the bird flies, the whites advance every year at a mean rate of seventeen miles; and he truly observes that there is a grandeur and solemnity in this gradual and continuous march of the European race toward the Rocky Mountains. He compares it to "a deluge of men rising, unabatedly, and daily driven onward by the hand of God."—Democracy in America, vol. ii., cap. x., §4; Lyell, vol. ii., p. 77.

[202] See Appendix, No. XLI. (vol. II.)

[203] See Appendix, No. XLII. (vol. II.)

[204] "Generally speaking, the American races of mankind were characterized by a want of domestic animals, and this had considerable influence on their domestic life." (Cosmos, note, vol. ii., p. 481.) Contrasting the Bedouin with the Red Indian, Volney observes, "the American savage is, on the contrary, a hunter and a butcher, who has had daily occasion to kill and slay, and in every animal has beheld nothing but a fugitive prey, which he must be quick to seize. He has thus acquired a roaming, wasteful, and ferocious disposition; has become an animal of the same kind with the wolf and tiger; has united in bands or troops, but not into organized societies."

[205] On ne prit pas d'abord les Américains pour des hommes, mais pour des orang-otangs, pour des grands singes, qu'on pouvoit détruire sans remords et sans reproche. Un pape fit une Bulle originale dans laquelle il déclara qu' ayant envie de fonder des Evêchés dans les plus riches contrées de l'Amérique, il plaisoit à lui et au Saint Esprit de reconnoitre les Américains pour des hommes véritables; de sorte que, sans cette décision d'une Italien, les habitans du Nouveau Monde seroient encore maintenant, aux yeux des fidèles, une race d'animaux équivoques. … Qui auroit cru que malgré cette sentence de Rome, on eut agité violemment au conseil de Lima, 1583, si les Américains avoient assez d'esprit pour être admis aux sacrements de l'Eglise. Plusieurs évêques persistèrent à les leur refuser pendant que les Jésuites faisoient communier tous les jours leurs Indiens esclaves au Paraquai, afin de les accoûtumer, disoient-ils, à la discipline, et pour les détourner de l'horrible coutume de se nourrir de chair humain.—Récherches Philosophiques sur les Américains, De Pauw, tom. i., p. 35.

[206] Rousseau, opposed by Buffon, Volney, &c.

[207] "Notwithstanding the striking analogies existing between the nations of the New Continent and the Tartar tribes who have adopted the religion of Bouddah, I think I discover in the mythology of the Americans, in the style of their paintings, in their languages, and especially in their external conformation, the descendants of a race of men, which, early separated from the rest of mankind, has followed for a lengthened series of years a peculiar road in the unfolding of its intellectual faculties, and in its tendency toward civilization."—Humboldt's Ancient Inhabitants of America, vol. i., p. 200.

"It can not be doubted that the greater part of the nations of America belong to a race of men who, isolated ever since the infancy of the world from the rest of mankind, exhibit in the nature and diversity of language, in their features, and the conformation of their skull, incontestable proofs of an early and complete civilization."—Ibid., vol. i., p. 250.

On the American races in general, Humboldt refers to the beautiful work of Samuel George Morton, Craniæ Americanæ, 1839, p. 62–86; and an account of the skulls brought by Pentland from the Highlands of Titicaca, in the 'Dublin Journal of Medical and Chemical Science,' vol. v., p. 475, 1834; also, Alcide d'Orbigny, L'Homme Américain considéré sous ses Rapports Physiol. et Mor., p. 221, 1839; and, further, the work, so full of delicate ethnographical observations, of Prinz Maximilian of Wied, Reise in das Innere von Nordamerika, 1839.

[208] "With regard to their origin, I have no doubt, independent of theological considerations, but that it is the same with ours. The resemblance of the North American savages to the Oriental Tartars renders it probable that they originally sprang from the same stock."—Buffon, Eng. trans., vol. iii., p. 193.

[209] "The Ethiopians," sings the old tragedian, Theodectes of Phaselis, "are dyed by the near sun-god in his course with a dark and sooty luster; the sun's heat crisps and dries up their hair." The expeditions of Alexander, which were so influential in exciting ideas of the physical cosmography, first fanned the dispute on the uncertain influence of climate upon races of men. Humboldt's Cosmos, vol. i., p. 386. Volney, p. 506, and Oldmixon, vol. i., p. 286, assert that the savages are born white, and in their infancy continue so. An intelligent Indian said to Volney, "Why should there be any difference of color between us and them? (some Spaniards who had been bronzed in America). In them, as in us, it is the work of the father of colors, the sun, that burns us. You whites yourselves compare the skin of your faces with that of your bodies." This brought to my remembrance that, on my return from Turkey, when I quitted the turban, half my forehead above the eyebrows was almost like bronze, while the other half next the hair was as white as paper. If, as natural philosophy demonstrates, there be no color but what originates from light, it is evident that the different complexions of people are owing entirely to the various modifications of this fluid with other elements that act on our skin, and even compose its substance. Sooner or later it will be proved that the blackness of the African has no other source.—P. 408.

"Vespuce décrit les indigènes du Nouveau Continent dans sa première lettre comme des hommes à face large et à physionomie tartare, dont la couleur rougeâtre n'étoit due qu'à l'habitude de ne pas être vêtus. Il revient à cette même opinion en examinant les Brésiliens." (Canovai, p. 87, 90.) "Leur teint, dit il, est rougeâtre, ce qui vient de leur nudité absolue et de l'ardeur du soleil auquel ils sont constamment exposés. Cette erreur a été partagée par un des voyageurs modernes les plus spirituels, mais des plus systématiques, par Volney." (Essai Politique sur la Mexique.) Humboldt's Géog. du Nouv. Continent, vol. v., p. 25.

[210] On the influence of humidity much stress has been laid by M. D'Orbigny and Sir R. Schomburgh, each of whom has made the remark as the result of personal and independent observation on the inhabitants of the New World, that people who live under the damp shade of dense and lofty forests are comparatively fair.

[211] See Appendix, No. XLI. (vol. II.)

[212] Mr. Jarrold asserts that the negro becomes the most perfect specimen of the human species, in consequence of his possessing the coarsest and most impassive integument.—Anthropologia.

[213] See Appendix, No. XLII. (vol. II.)

[214] "It is intellectual culture which contributes most to diversify the features. Barbarous nations have rather a physiognomy of tribe or horde than one peculiar to such or such an individual. The savage and civilized man are like those animals of the same species, several of which rove in the forest, while others connected with us share in the benefits and evils that accompany civilization. The varieties of form and color are frequent only in domestic animals. How great is the difference with respect to mobility of feature and variety of physiognomy between dogs again become savage in the New World, and those whose slightest caprices are indulged in the houses of the opulent. Both in men and animals the emotions of the soul are reflected in the features; and the features acquire the habit of mobility in proportion as the emotions of the mind are more frequent, more varied, and more durable. In every condition of man, it is not the energy or the transient burst of the passions which give expression to the features; it is rather that sensibility of the soul which brings us continually into contact with the external world, multiplies our sufferings and our pleasures, and reacts at once on the physiognomy, the manners, and the language. If the variety and mobility of the features embellish the domain of animated nature, we must admit also that both increase by civilization without being produced by it alone. In the great family of nations, no other race unites these advantages to a higher degree than that of Caucasus or the European. It must be admitted that this insensibility of the features is not peculiar to every race of men of a very dark complexion: it is much less apparent in the African than in the natives of America."—Humboldt's Personal Narrative, vol. iii., p. 230.

[215] Tacitus, in his speculations on the peopling of Britain, distinguishes very beautifully between what may belong to the ultimate influences of the country, and what may pertain to an old, unalterable type in the immigrated race. "Britanniam qui mortales initio coluerunt, indigenæ an advecti, ut inter barbaros, parum compertum. Habitus corporis varii, atque ex eo argumenta; namque rutilæ Caledoniam habitantium comæ, magni artus Germanicam originem adseverant. Silurum colorati vultus et torti plerumque crines, et posita contra Hispania, Iberos veteres trajecisse, easque sedes occupâsse fidem faciunt: proximi Gallis et similes sunt, seu durante originis vi; seu, procurrentibus in divisa terris, positio cœli corporibus habitum dedit."—Agricola, cap. ii.

"No ancient author has so clearly stated the two forms of reasoning by which we still explain in our days the differences of color and figure among neighboring nations as Tacitus. He makes a just distinction between the influence of climate and hereditary dispositions, and, like a philosopher persuaded of our profound ignorance of the origin of things, leaves the question undecided."—Humboldt's Personal Narrative.

[216] See Smith on The Variety of Complexion of the Human Species.

[217] Mr. Lawrence's precise definition is "an obscure orange or rusty-iron color, not unlike the bark of the cinnamon-tree." Among the early discoverers, Vespucius applies to them the epithet "rougeâtre." Verazzano says, "sono di color berrettini e non molto dalli Saracini differenti."

[218] Cook's Narrative calls their color an effete white, like that of the southern nations of Europe. Meares expressly says that some of the females, when cleaned, were found to have the fair complexions of Europe.

Somewhat further north, at Cloak Bay, in lat. 54° 10', Humboldt remarks, that "in the midst of copper-colored Indians, with small, long eyes, there is a tribe with large eyes, European features, and a skin less dark than that of our peasantry."—New Spain, vol. i., p. 145.

Humboldt considers this as the strongest argument of an original diversity of race which has remained unaffected by climate.

[219] See Appendix. No. XLV. (vol. II.)

[220] Cochrane's Pedestrian Journey.

[221] Prescott remarks, that the progress made by the Mexicans in astronomy, and especially the fact of their having a general board for education and the fine arts, proves more in favor of their advancement than the noble architectural monuments which they and their kindred tribes erected. "Architecture," he observes, "is a sensual gratification, and addresses itself to the eye; it is the form in which the resources of a semi-civilized people are most likely to be lavished."—Conquest of Mexico, vol. i., p. 155; Lyell's America, vol. i., p. 115.

[222] Dans les régions anciennement agricoles de l'Amérique méridionale les conquérans Européens n'ont fait que suivre les traces d'une culture indigène. Les Indiens sont restés attachés au sol qu'ils ont défriché depuis des siècles. Le Mexique seul compte un million sept cent mille indigènes de race pure, dont le nonbre augmente avec la même rapidité que celui des autres castes. Au Mexique, à Guatemala, à Quito, au Pérou, à Bolivia, la physionomie du pays, à l'exception de quelques grandes villes, est essentiellement Indienne; dans les campagnes la varieté des langues s'est conservée avec les mœurs, le costume et les habitudes de la vie domestiqne. Il n'y a de plus que des troupeaux de vaches et de brebis, quelques céreales nouvelles et les cérémonies d'une culte qui se mêlé à d'antiques superstitions locales. Il faut avoir vécu dans les hautes plaines de l'Amérique Espagnole ou dans la conféderation Anglo-Américain pour sentir vivement combien ce contraste entre des peuples chasseurs et des peuples agricoles, entre des pays lontems barbares ou des pays offrant d'anciennes institutions politiques et une législation indigène très developpée, a facilité ou entravé la conquête, influé sur les formes des premiers établissement européens, conservé même de nos jours aux différentes parties de l'Amérique indépendante, un caractère ineffaçable. Déjà le père Joseph Acosta qui a étudié sur les lieux mêmes les suites du grand drame sanguinaire de la conquête a bien saisi ces différences frappantes de civilisation progressive et d'absence entière d'ordre social qu'offrait le nouveau-monde à l'époque de Christopher Colomb, ou peu de tems après la colonisation par les Espagnols.—Hist. Nat. y Moral. lib. vi., cap. ii.; Humboldt's Géographie du Nouveau Continent, tom. i., p. 130.

[223] See Appendix, No. XLVI. (vol. II.)

[224] "In both Americas it is a matter of inquiry what was the intention of the natives when they raised so many artificial hills, several of which appear to have served neither as mounds, nor watch-towers, nor the base of a temple. A custom established in Eastern Asia may throw some light on this important question. Two thousand three hundred years before our era, sacrifices were offered in China to the Supreme Being, Chan-Ty, on four great mountains called the Four Yo. The sovereigns, finding it inconvenient to go thither in person, caused eminences representing these mountains to be erected by the hands of men near their habitations."—Voyage of Lord Macartney, vol. i., p. 58; Hager, Monument of Yu, p. 10, 1802.

[225] Mr. Flint asserts, "that the greatest population clearly has been in those positions where the most dense future population will be."—P. 166.

[226] "The bones of animals and snakes have sometimes been found mixed with human bones in these tumuli, and out of one near Cincinnati were dug two large marine shells, one of which was the Cassis cornulus of the Asiatic islands, the other the Fulgur perversus of the coast of Georgia and East Florida; and this is an additional argument used in favor of the alleged intercourse existing anciently between the Indians of this part of North America and the inhabitants of Asia, and between them and those of the Atlantic. Many circumstances still existing give probability to the popular belief that the American Indians had their origin in Asia. In their persons, color, and reserved disposition, they have a strong resemblance to the Malays of the Oriental Archipelago—that is to say, to some of the Tartar tribes of Upper Asia; and it is a remarkable circumstance, that, like those, they shave the head, leaving only a single lock of hair. The picture language of the Mexicans, as corresponding with the ancient picture language of China, and the quipos of Peru with the knotted and party-colored cords which the Chinese history informs us were in use in the early period of the empire, may also be adduced as corroborative evidence. The high cheek bones and the elongated eye of the two people, besides other personal resemblances, suggest the probability of a common origin."—Quarterly Review, No. LVII., p. 13.

"The Iroquois and Hurons made hieroglyphic paintings on wood, which bear a striking resemblance to those of the Mexicans."—Lafitau, vol. ii., p. 43, 225; La Houtan, p. 193.

"A long struggle between two religious sects, the Brahmans and the Buddhists, terminated by the emigration of the Chamans to Thibet. Mongolia, China, and Japan. If tribes of the Tartar race have passed over to the northwest coast of America, and thence to the south and the east, toward the banks of Gila, and those of the Missouri, as etymological researches serve to indicate, we should be less surprised at finding among the semi-barbarous nations of the New Continent idols and monuments of architecture, a hieroglyphical writing, and exact knowledge of the duration of the year, and traditions respecting the first state of the world, recalling to our minds the arts, the sciences, and religious opinions of the Asiatic nations."—Humboldt's Researches.

In his description of a Mexican painting, Humboldt observes, "The slave on the left is like the figure of those saints which we see frequently in Hindoo paintings, and which the navigator Roblet found on the northwest coast of America, among the hieroglyphical paintings of the natives of Cox's Channel."—Merchant's Voyage, vol. i., p. 312.

"It is probably by philosophical and antiquarian researches in Tartary that the history of those civilized nations of North America, of whose great works only the wreck remains, will alone be elucidated."—See Bancroft's History of the United States, vol. iii., chap. xxii.; and Stephens's Central America, vol. i., p. 96; vol. ii., chap, xxvi., p. 186, 357, 413, 433. Sec Appendix, No. XLVII.

[227] "The five nations were the Mohawks, the Oneidas, the Cayugas, the Onondagas, and the Senecas. The Dutch called them Maquas, the French Iroquois; their appellation at home was the Mingoes, and sometimes the Aganuschion, or United People."—Governor Clinton's Discourse before New York Historical Society, 1811.

The Iroquois have often, among Europeans, been termed the Romans of the West. "Le nom d'Iroquois est purement françois, et a été forme du terme Hiro, qui signifie, J'ai dit, par lequel ces sauvages finissent tout leur discours, comme les Latins faisaient autrefois par leur Dixi; et de Koué, qui est un cri, tantôt de tristesse, lorsqu' on le prononce en traînant, et tantôt de joie, lorsqu'on le prononce plus court. Leur nom propre est Agonnonsionni, qui veut dire, Faiseurs de Cabannes; parcequ'ils les bâtissent beaucoup plus solides, que la plupart des autres sauvages."—Charlevoix, tom. i., p. 421.

Lafitau gives the Iroquois the same name of Agonnonsionni; they used to say of themselves that the five nations of which they were composed formed but one "Cabane."

[228] "Le Père Brebeuf comptoit environ trente mille âmes de vrais Hurons, distribués en vingt villages de la nation. Il y avoit outre cela, douze nations sédentaires et nombreuses, qui parloient leur langue. La plupart de ces nations ne subsistent plus, les Iroquois ces ont detruites. Les vrais Hurons sont réduits aujourd'hui à la petite mission de Lorette, qui est près de Quebec, où l'on voit le Christianisme fleurir avec l'édification de tous les Français, à la nation des Tionnontatès qui sont établis au Détroit, et à une autre nation qui s'est refugiée à la Carolina."—Charlevoix, 1721.

"The Tionnontatès mentioned above now bear the name of Wyandots, and are a striking exception to the degeneracy which usually attends the intercourse of Indians with Europeans. The Wyandots have all the energy of the savage warrior, with the intelligence and docility of civilized troops. They are Christians, and remarkable for orderly and inoffensive conduct; but as enemies, they are among the most dreadful of their race. They were all mounted (in the war of 1812–13), fearless, active, enterprising; to contend with them in the forest was hopeless, and to avoid their pursuit, impossible.

"It is worthy of remark, that the Wyandots are the only part of the Huron nation who ever joined in alliance with the English. The mass of the Hurons were always the faithful friends of the French during the times of the early settlement of Canada."—Quarterly Review.

[229] The extremes of heat and cold are as unfavorable to intellectual as to physical superiority,[230] a fact which may be easily traced throughout the vast and varied extent of the two Americas. "As far as the parallel of 53°, the temperature of the northwest coast of America is milder than that of the eastern coasts: we are led to expect, therefore, that civilization had anciently made some progress in this climate, and even in higher latitudes. Even in our own times, we perceive that in the 59th degree of latitude, in Cox's Channel and Norfolk Sound, the natives have a decided taste for hieroglyphical paintings on wood."—Humboldt on the Ancient Inhabitants of America.

It has been ascertained that this western coast is populous, and the race somewhat superior to the other Indians in arts and civilization.—Ramusio, tom. iii., p. 297–303; Venegas's California, Part ii., §ii.

"From the happy coincidence of various circumstances, man raises himself to a certain degree of cultivation, even in climates the least favorable to the development of organized beings. Near the polar circle, in Iceland, in the twelfth century, we know the Scandinavians cultivated literature and the arts with more success than the inhabitants of Denmark and Prussia."—Humboldt.

[230] The most temperate climate lies between the 40th and 50th degree of latitude, and it produces the most handsome and beautiful people. It is from this climate that the ideas of the genuine color of mankind and of the various degrees of beauty ought to be derived. The two extremes are equally remote from truth and from beauty. The civilized countries situated under this zone are Georgia, Circassia, the Ukraine, Turkey in Europe, Hungary, the south of Germany, Italy, Switzerland, France, and the northern parts of Spain. The natives of these territories are the most handsome and most beautiful people in the world.—Buffon, English trans., vol. iii., p. 205.

[231] Mr. Flint says. "I have inspected the northern, middle, and southern Indians for a length of ten years; my opportunities of observation have, therefore, been considerable, and I do not undertake to form a judgment of their character without, at least, having seen much of it. I have been forcibly struck by a general resemblance in their countenance, make, conformation, manners, and habits. I believe that no race of men can show people who speak different languages, inhabit different climes, and subsist on different food, and who are yet so wonderfully alike."—(1831.)

Don Antonio Ulloa, who had extensive opportunities of forming an opinion on the natives of both the continents of America, asserts that "If we have seen one American, we may be said to have seen all, their color and make are so nearly the same."—Notic. Americanas, p. 308. See, likewise, Garcia, Origin de los Indios, p. 55–242; Torquemada, Monarch. Indiana, vol. ii., p. 571.

"If we except the northern regions, where we find men similar to the Laplanders, all the rest of America is peopled with inhabitants among whom there is little or no diversity. This great uniformity among the natives of America seems to proceed from their living all in the same manner. All the Americans were, or still are, savages; the Mexicans and Peruvians were so recently polished that they ought not to be regarded as an exception. Whatever, therefore, was the origin of those savages, it seems to have been common to the whole. All the Americans have sprung from the same source, and have preserved, with little variation, the characters of their race; for they have all continued in a savage state, and have followed nearly the same mode of life. Their climates are not so unequal with regard to heat and cold as those of the ancient continent, and their establishment in America has been too recent to allow those causes which produce varieties sufficient time to operate so as to render their effects conspicuous."—Buffon, Eng. trans., vol. iii., p. 188.

[232] See Appendix, No. XLVIII (vol. II.)

[233] See Appendix, No. XLIX. (vol. II.)

[234] There would never have been any difference of opinion between physiologists, as to the existence of the beard among the Americans, if they had paid attention to what the first historians of the conquest of their country have said on this subject; for example, Pigafetta, in 1519, in his Journal preserved in the Ambrosian library at Milan, and published (in 1800) by Amoretti, p. 18.—Benzoni, Hist. del Mundo Nuovo, p. 35, 1572; Bembo, Hist. Venet., p. 86, 1557; Humboldt's Personal Narrative, vol. iii., p. 235.

"The Indians have no beard, because they use certain receipts to extirpate it, which they will not communicate."—Oldmixon, vol. i., p. 286.

"Experience has made known that these receipts were little shells which they used as tweezers; since they have become acquainted with metals, they have invented an instrument consisting of a piece of brass wire rolled round a piece of wood the size of the finger, so as to form a special spring; this grasps the hairs within its turns, and pulls out several at once. No wonder if this practice, continued for several generations, should enfeeble the roots of the beard. Did the practice of eradicating the beard, originate from the design of depriving the enemy of such a dangerous hold on the face? This seems to me probable."—Volney, p. 412.

[235] When the statue of Apollo Belvedere was shown to Benjamin West on his first arrival at Rome, he exclaimed, "It is a model from a young North American Indian."—Ancient America.

[236] "It is a notorious fact, that every European who has embraced the savage life has become stronger and better inured to every excess than the savages themselves. The superiority of the people of Virginia and Kentucky over them has been confirmed, not only in troop opposed to troop, but man to man, in all their wars."—Volney, p. 417.

[237] Yet infanticide is condemned among the Red Indians both by their theology and their feelings. Dr. Richardson relates that those tribes who hold the idea that "the souls of the departed have to scramble up a great mountain, at whose top they receive the reward of their good or bad deeds, declare that women who have been guilty of infanticide never reach the top of this mountain at all. They are compelled instead to travel around the scenes of their crimes with branches of trees tied to their legs. The melancholy sounds which are heard in the still summer evenings, and which the ignorance of the white people looks upon as the screams of the goat-suckers, are really, according to my informant, the moanings of these unhappy beings"—Franklin's Journey to the Polar Seas, p. 77, 78.