APPENDIX.

NATURAL HISTORY OF THE PROGNATHOUS SPECIES OF MANKIND.

It is not intended by the use of the term Prognathous to call in question the black man's humanity or the unity of the human races as a genus, but to prove that the species of the genus homo are not a unity, but a plurality, each essentially different from the others—one of them being so unlike the other two—the oval-headed Caucasian and the pyramidal-headed Mongolian—as to be actually prognathous, like the brute creation; not that the negro is a brute, or half man and half brute, but a genuine human being, anatomically constructed, about the head and face, more like the monkey tribes and the lower order of animals than any other species of the genus man. Prognathous is a technical term derived from pro, before, and gnathos, the jaws, indicating that the muzzle or mouth is anterior to the brain. The lower animals, according to Cuvier, are distinguished from the European and Mongol man by the mouth and face projecting further forward in the profile than the brain. He expresses the rule thus: face anterior, cranium posterior. The typical negroes of adult age, when tried by this rule, are proved to belong to a different species from the man of Europe or Asia, because the head and face are anatomically constructed more after the fashion of the simiadiæ and the brute creation than the Caucasian and Mongolian species of mankind, their mouth and jaws projecting beyond the forehead containing the anterior lobes of the brain. Moreover, their faces are proportionally larger than their crania, instead of smaller, as in the other two species of the genus man. Young monkeys and young negroes, however, are not prognathous like their parents, but become so as they grow older. The head of the infant ourang outang is like that of a well formed Caucasian child in the projection and hight of the forehead and the convexity of the vertea. The brain appears to be larger than it really is, because the face, at birth, has not attained its proportional size. The face of the Caucasian infant is a little under its proportional size when compared with the cranium. In the infant negro and ourang outang it is greatly so. Although so much smaller in infancy than the cranium, the face of the young monkey ultimately outgrows the cranium; so, also, does the face of the young negro, whereas in the Caucasian, the face always continues to be smaller than the cranium. The superfices of the face at puberty exceeds that of the hairy scalp both in the negro and the monkey, while it is always less in the white man. Young monkeys and young negroes are superior to white children of the same age in memory and other intellectual faculties. The white infant comes into the world with its brain inclosed by fifteen disunited bony plates—the occipital bone being divided into four parts, the sphenoid into three, the frontal into two, each of the two temporals into two, which, with the two parietals, make fifteen plates in all—the vomer and ethmoid not being ossified at birth. The bones of the head are not only disunited, but are more or less overlapped at birth, in consequence of the largeness of the Caucasian child's head and the smallness of its mother's pelvis, giving the head an elongated form, and an irregular, knotty feel to the touch. The negro infant, however, is born with a small, hard, smooth, round head like a gourd. Instead of the frontal and temporal bones being divided into six plates, as in the white child, they form but one bone in the negro infant. The head is not only smaller than that of the white child, but the pelvis of the negress is wider than that of the white woman—its greater obliquity also favors parturition and prevents miscarriage.

Negro children and white children are alike at birth in one remarkable particular—they are both born white, and so much alike, as far as color is concerned, as scarcely to be distinguished from each other. In a very short time, however, the skin of the negro infant begins to darken and continues to grow darker until it becomes of a shining black color, provided the child be healthy. The skin will become black whether exposed to the air and light or not. The blackness is not of as deep a shade during the first years of life, as afterward. The black color is not so deep in the female as in the male, nor in the feeble, sickly negro as in the robust and healthy. Blackness is a characteristic of the prognathous species of the genus homo, but all the varieties of all the prognathous species are not equally black. Nor are the individuals of the same family or variety equally so. The lighter shades of color, when not derived from admixture with Mongolian or Caucasian blood, indicate degeneration in the prognathous species. The Hottentots, Bushmen and aborigines of Australia are inferior in mind and body to the typical African of Guinea and the Niger.

The typical negroes themselves are more or less superior or inferior to one another precisely as they approximate to or recede from the typical standard in color and form, due allowance being made for age and sex. The standard is an oily, shining black, and as far as the conformation of the head and face is concerned and the relative proportion of nervous matter outside of the cranium to the quantity of cerebral matter within it, is found between the simiadiæ[257] and the Caucasian. Thus, in the typical negro, a perpendicular line, let fall from the forehead, cuts off a large portion of the face, throwing the mouth, the thick lips, and the projecting teeth anterior to the cranium, but not the entire face, as in the lower animals and monkey tribes. When all, or a greater part of the face is thrown anterior to the line, the negro approximates the monkey anatomically more than he does the true Caucasian; and when little or none of the face is anterior to the line, he approximates that mythical being of Dr. Van Evrie, a black white man, and almost ceases to be a negro. The black man occasionally seen in Africa, called the Bature Dutu, with high nose, thin lips, and long straight hair, is not a negro at all, but a Moor tanned by the climate—because his children, not exposed to the sun, do not become black like himself. The typical negro's nervous system is modeled a little different from the Caucasian and somewhat like the ourang outang. The medullary spinal cord is larger and more developed than in the white man, but less so than in the monkey tribes. The occipital foramen, giving exit to the spinal cord, is a third longer, says Cuvier, in proportion to its breadth, than in the Caucasian, and is so oblique as to form an angle of 30° with the horizon, yet not so oblique as in the simiadæ, but sufficiently so to throw the head somewhat backward and the face upward in the erect position. Hence, from the obliquity of the head and the pelvis, the negro walks steadier with a weight on his head, as a pail of water for instance, than without it; whereas, the white man, with a weight on his head, has great difficulty in maintaining his centre of gravity, owing to the occipital foramen forming no angle with the cranium, the pelvis, the spine, or the thighs—all forming a straight line from the crown of the head to the sole of the foot without any of the obliquities seen in the negro's knees, thighs, pelvis and head—and still more evident in the ourang outang.

The nerves of organic life are larger in the prognathous species of mankind than in the Caucasian species, but not so well developed as in the simiadiæ. The brain is about a tenth smaller in the prognathous man than in the Frenchman, as proved by actual measurement of skulls by the French savans, Palisot and Virey. Hence, from the small brain and the larger nerves, the digestion of the prognathous species is better than that of the Caucasian, and its animal appetites stronger, approaching the simiadiæ but stopping short of their beastiality. The nostrils of the prognathous species of mankind open higher up than they do in the white or olive species, but not so high up as in the monkey tribes. In the gibbon, for instance, they open between the orbits. Although the typical negro's nostrils open high up, yet owing to the nasal bones being short and flat, there is no projection or prominence formed between his orbits by the bones of the nose, as in the Caucasian species. The nostrils, however, are much wider, about as wide from wing to wing, as the white man's mouth from corner to corner, and the internal bones, called the turbinated, on which the olfactory nerves are spread, are larger and project nearer to the opening of the nostrils than in the white man. Hence the negro approximates the lower animals in his sense of smell, and can detect snakes by that sense alone. All the senses are more acute, but less delicate and discriminating, than the white man's. He has a good ear for melody but not for harmony, a keen taste and relish for food but less discriminating between the different kinds of esculent substances than the Caucasian. His lips are immensely thicker than any of the white race, his nose broader and flatter, his chin smaller and more retreating, his foot flatter, broader, larger, and the heel longer, while he has scarcely any calves at all to his legs when compared to an equally healthy and muscular white man. He does not walk flat on his feet but on the outer sides, in consequence of the sole of the foot having a direction inwards, from the legs and thighs being arched outwards and the knees bent. The verb, from which his Hebrew name is derived, points out this flexed position of the knees, and also clearly expresses the servile type of his mind. Ham, the father of Canaan, when translated into plain English, reads that a black man was the father of the slave or knee-bending species of mankind.

The blackness of the prognathous race, known in the world's history as Canaanites, Cushites, Ethiopians, black men or negroes, is not confined to the skin, but pervades, in a greater or less degree, the whole inward man down to the bones themselves, giving the flesh and the blood, the membranes and every organ and part of the body, except the bones, a darker hue than in the white race. Who knows but what Canaan's mother may have been a genuine Cushite, as black inside as out, and that Cush, which means blackness, was the mark put upon Cain? Whatever may have been the mark set upon Cain, the negro, in all ages of the world, has carried with him a mark equally efficient in preventing him from being slain—the mark of blackness. The wild Arabs and hostile American Indians invariably catch the black wanderer and make a slave of him instead of killing him, as they do the white man.

Nich. Pechlin, in a work written last century entitled "De cute Athiopum," Albinus, in another work, entitled "De sede et causa coloris Athiop," as also the great German anatomists, Meiners, Ebel, and Sœmmering, all bear witness to the fact that the muscles, blood, membranes, and all the internal organs of the body, (the bones alone excepted,) are of a darker hue in the negro than in the white man. They estimate the difference in color to be equal to that which exists between the hare and the rabbit. Who ever doubts the fact, or has none of those old and impartial authorities at hand—impartial because they were written before England adopted the policy of pressing religion and science in her service to place white American republican freemen and Guinea negroes upon the same platform—has only to look into the mouth of the first healthy typical negro he meets to be convinced of the truth, that the entire membraneous lining of the inside of the cheeks, lips and gums is of a much darker color than in the white man.

The negro, however, must be healthy and in good condition—sickness, hard usage and chronic ailments, particularly that cachexia, improperly called consumption, speedily extracts the coloring matter out of the mucous membranes, leaving them paler and whiter than in the Caucasian. The bleaching process of bad health or degeneration begins in the blood, membranes and muscles, and finally extracts so much of the coloring pigment out of the skin, as to give it a dull ashy appearance, sometimes extracting the whole of it, converting the negro into the albino. Albinoism or cucosis does not necessarily imply hybridism. It occurs among the pure Africans from any cause producing a degeneration of the species. Hybridism, however, is the most prolific source of that degeneration. Sometimes the degeneration shows itself by white spots, like the petals of flowers, covering different parts of the skin. The Mexicans are subject to a similar degeneration, only that the spots and stripes are black instead of white. It is called the pinto with them. Even the pigment of the iris and the coloring matter of the albino's hair is absorbed, giving it a silvery white appearance, and converting him into a clairvoyant at night. According to Professors Brown, Seidy and Gibbs, the negro's hair is not tubular, like the white man's, but it is eccentrically elliptical, with flattened edges, the coloring matter residing in the epidermis, and not in tubes. In the place of a tube, the shaft of each hair is surrounded with a scaly covering like sheep's wool, and, like wool, is capable of being felted. True hair does not possess that property. The degeneration called albinoism has a remarkable influence upon the hair, destroying its coarse, nappy, wooly appearance, and converting it into fine, long, soft, silky, curly threads. Often, the whole external skin, so remarkably void of hair in the healthy negro, becomes covered with a very fine, silky down, scarcely perceptible to the naked eye, when transformed into the albino.

Mr. Bowen, the celebrated Baptist missionary, [see his work entitled Central Africa and Missionary Labors from 1849 to 1856, by T. J. Bowen, Charleston, Southern Baptist Publication Society, 1857,] met with a great many cases of leucosis in Soudan or Negroland, back of Liberia, and erroneously concluded that these people had very little, if any negro blood in them, and would be better subjects for missionary labors than the blacks of the same country. They are, however, nothing but white black men, a degeneration of the negro proper, and are even less capable of perpetuating themselves than the hybrids or mulattoes. Mr. Bowen is at a loss to account for the depopulation, which he verifies has been going on in Soudan the last fifty years, threatening to leave the country, at no distant time, bare of inhabitants, unless roads be constructed by the Christians of the Southern States for commercial intercourse, and double exertions made to civilize and Christianize the waning population of Central Africa before it entirely disappears. The good missionary, though sent out from Georgia, was evidently taught in that British school which assumes that there is only a single species in the genus homo, in opposition to the Bible, that clearly designates three. That school quotes the references in the sacred volume, implying unity in the genus—a unity which no one denies—to disprove the existence of distinct species, and upon this fallacy builds the theory that negro, Indian and white men are beings exactly alike, because they are human beings. Ergo, the liberty so beneficial to the white man, would be equally so to the negro—disregarding as a fable those words of the Bible expressly declaring that the latter shall be servant of servants to the former—words which would not have been there if that kind of subordination called slavery was not the normal condition of the race of Ham. To expect to civilize or Christianize the negro without the intervention of slavery is to expect an impossibility.

Mr. Bowen's experience and natural good sense occasionally got the better of his theoretical views. Thus, at page 90, we find him confessing that "the native African negroes ought to have masters in obedience to the demands of natural justice." At page 149 he lets us into the secret of the depopulating process which has been going on in Central Africa the last fifty years. While standing among some negroes in Ikata, a town in Central Africa, a capricious mulatto chief sent some officers among the company, who singled out a poor fellow who had offended the chief by saying that as he let a white man into town, he might let in a Dahomey man also, and presented him with an empty bag with the message: "The king says you must send me your head." The Rev. missionary, who was present at the beheading, made no comment further than to state the fact. But he might have added that the blood of that negro, and millions of others, will be required at the hands of Victoria Regina and the United States for having officiously destroyed the value of negro property in Africa by breaking up the only trade that ever protected the native Africans against the butcheries, cruelties and oppressions of their mulatto, Moorish and Mahommedan tyrants. It is these butcheries and cruelties, and the little care taken of the black man in Africa, the last fifty years, since he became valueless through British and American philanthropy, that lie at the root of the depopulating process which is going on in the dark land of the Niger. Empty bags are now filled with heads instead of cowries. Mr. Bowen was surprised to see so few black men in Soudan, where, half a century ago, he says they were so numerous. But he rather regards it as a fortunate circumstance, as he has no hope of Christianizing the typical negro, except through slavery to Christian masters—and that idea is abhorrent to the school in which he was taught; but he has more hope from the mixed races, and these, he confesses, can not be effectually Christianized until civilized. He deplores the bad example of the black race, among them, their polygamy, etc., as greatly in the way of civilizing the mulattoes. But he has overlooked the important fact, as many do, that the existence of the hybrids themselves depends upon the existence of the typical Africans. The extinction of the latter must, of necessity, be soon followed by the extinction of the former, as they can not, for any length of time, propagate among themselves.

Mr. Bowen inferred that the negroes of Central Africa, although diminishing in numbers, are rising higher in the scale of humanity, from the very small circumstance that they do not emit from their bodies so strong and so offensive an odor as the negro slaves of Georgia and the Carolinas do, nor are their skins of so deep a black. This is a good illustration of the important truth, that all the danger of the slavery question lies in the ignorance of Scripture and the natural history of the negro. A little acquaintance with the negro's natural history would prove to Mr. Bowen that the strong odor emitted by the negro, like the deep pigment of the skin, is an indication of high health, happiness, and good treatment, while its deficiency is a sure sign of unhappiness, disease, bad treatment, or degeneration. The skin of a happy, healthy negro is not only blacker and more oily than an unhappy, unhealthy one, but emits the strongest odor when the body is warmed by exercise and the soul is filled with the most pleasurable emotions. In the dance called patting juber, the odor emitted from the men, intoxicated with pleasure, is often so powerful as to throw the negro women into paroxysms of unconsciousness, vulgo hysterics. On another point of much importance there is no practical difference between the Rev. missionary and that clear-headed, bold, and eccentric old Methodist, Dr. McFarlane. Both believe that the Bible can do ignorant, sensual savages no good; both believe that nothing but compulsatory power can restrain uncivilized barbarians from polygamy, inebriety, and other sinful practices.

The good missionary, however, believes in the possibility of civilizing the inferior races by the money and means of the Christian nations lavishly bestowed, after which he thinks it will be no difficult matter to convert them to Christianity. Whereas the venerable Methodist believes in the impossibility of civilizing them, and therefore concludes that the Written Word was not intended for those inferior races who can not read it. When the philosophy of the prognathous species of mankind is better understood, it will be seen how they, the lowest of the human species, can be made partakers, equally with the highest, in the blessings and benefits of the Written Word of God. The plantation laws against polygamy, intoxicating drinks, and other besetting sins of the negro race in the savage state, are gradually and silently converting the African barbarian into a moral, rational, and civilized being, thereby rendering the heart a fit tabernacle for the reception of Gospel truths. The prejudices of many, perhaps the majority of the Southern people, against educating the negroes they hold in subjection, arise from some vague and indefinite fears of its consequences, suggested by the abolition and British theories built on the false assumption that the negro is a white man with a black skin. If such an assumption had the smallest degree of truth in it, the more profound the ignorance and the deeper sunk in barbarism the slaves were kept, the better it would be for them and their masters. But experience proves that masters and overseers have nothing at all to fear from civilized and intelligent negroes, and no trouble whatever in managing them—that all the trouble, insubordination and danger arise from the uncivilized, immoral, rude, and grossly ignorant portion of the servile race. It is not the ignorant semi-barbarian that the master or overseer intrusts with his keys, his money, his horse or his gun, but the most intelligent of the plantation—one whose intellect and morals have undergone the best training. An educated negro, one whose intellect and morals have been cultivated, is worth double the price of the wild, uncultivated, black barbarian of Cuba and will do twice as much work, do it better and with less trouble.

The prejudice against educating the negroes may also be traced to the neglect of American divines in making themselves acquainted with Hebrew literature. What little the most of them know of the meaning of the untranslated terms occurring in the Bible, and the signification of the verbs from which they are derived, is mostly gathered from British commentators and glossary-makers, who have blinked the facts that disprove the Exeter Hall dogma, that negro slavery is sin against God. Hence, even in the South, the important Biblical truth, that the white man derives his authority to govern the negro from the Great Jehovah, is seldom proclaimed from the pulpit. If it were proclaimed, the master race would see deeper into their responsibilities, and look closer into the duties they owe to the people whom God has given them as an inheritance, and their children after them, so long as time shall last. That man has no faith in the Scriptures who believes that education could defeat God's purposes, in subjecting the black man to the government of the white. On the contrary, experience proves its advantages, to both parties. Aside and apart from Scripture authority, natural history reveals most of the same facts, in regard to the negro that the Bible does. It proves the existence of at least three distinct species of the genus man, differing in their instincts, form, habits and color. The white species having qualities denied to the black—one with a free and the other with a servile mind—one a thinking and reflective being, the other a creature of feeling and imitation, almost void of reflective faculties, and consequently unable to provide for and take care of himself. The relation of master and slave would naturally spring up between two such different species of men, even if there was no Scripture authority to support it. The relation thus established, being natural, would be drawn closer together, instead of severed, by the inferior imitating the superior in all his ways, or in other words, acquiring an education.