me, that the writers mentioned, who report things at second-hand, are much more excusable than the earliest of our modern travellers, who pretend to vouch endless wonders from their own knowledge. Natural history, that of man especially, is of late years much ripened: no improbable tale is suffered to pass without a strict examination; and I have been careful to adopt no facts, but what<71> are vouched by late travellers and writers of credit. Were it true, what Diodorus Siculus reports, on the authority of Agatharchides of Cnidus, concerning the Ichthyophages on the east coast of Afric, it would be a more pregnant proof of a distinct race of men, than any I have discovered. They are described to be so stupid, that even when their wives and children are killed in their sight, they stand insensible, and give no signs either of anger or of compassion. This I cannot believe upon so slight testimony; especially as the Greeks and Romans were at that time extremely credulous, being less acquainted with neighbouring nations, than we are with the Antipodes. Varro, in his treatise De re rustica, reports it as an undoubted truth, that in Lusitania mares were impregnated by the west wind; and both Pliny and Columella are equally positive.18 The Balearic islands, Majorca, Minorca, Yvica, are at no great distance from Sicily; and yet Diodorus the Sicilian reports of the inhabitants, that at the solemnization of marriage all the male friends, and even the household servants, enjoyed the bride before the bridegroom was admit-<72>ted. Credat Judaeus appella. It would not be much more difficult to make me believe what is said by Pliny of the Blemmyans, that they had no head, and that the mouth and eyes were in the breast; or of the Arimaspi, who had but one eye, placed in the middle of the forehead; or of the Astomi, who, having no mouth, could neither eat nor drink, but lived upon smelling; or of a thousand other absurdities which Pliny relates, with a grave face, in the 6th book of his natural history, cap. 30. and in the 7th book, cap. 2.
Thus, upon an extensive survey of the inhabited parts of our globe, many nations are found differing so widely from each other, not only in complexion, features, shape, and other external circumstances, but in temper and disposition, particularly in two capital articles, courage, and behaviour to strangers, that even the certainty of different races could not make one expect more striking varieties. Doth M. Buffon think it sufficient to say dryly, that such varieties may possibly be the effect of climate, or of other accidental causes? The presumption is, that the varieties subsisting at present have always sub-<73>sisted; which ought to be held as true, till positive evidence be brought of the contrary: instead of which we are put off with mere suppositions and possibilities.
But not to rest entirely upon presumptive evidence, to me it appears clear from the very frame of the human body, that there must be different races of men fitted for different climates. Few animals are more affected than men generally are, not only with change of seasons in the same climate, but with change of weather in the same season. Can such a being be fitted for all climates equally? Impossible. A man must at least be hardened by nature against the slighter changes of seasons or weather: he ought to be altogether insensible of such changes. Yet from Sir John Pringle’s observations on the diseases of the army, to go no further, it appears, that even military men, who ought of all to be the hardiest, are greatly affected by them. Horses and horned cattle sleep on the bare ground, wet or dry, without harm, and yet are not made for every climate: can a man be made for every climate, who is so much more delicate, that<74> he cannot sleep on wet ground without hazard of some mortal disease?
But the argument I chiefly rely on is, That were all men of one species, there never could have existed, without a miracle, different kinds, such as exist at present. Giving allowance for every supposable variation of climate or of other natural causes, what can follow, as observed about the dog-kind, but endless varieties among individuals, as among tulips in a garden, so as that no individual shall resemble another? Instead of which, we find men of different kinds, the individuals of each kind remarkably uniform, and differing no less remarkably from the individuals of every other kind. Uniformity without variation is the offspring of nature, never of chance.
There is another argument that appears also to have weight. Horses, with respect to size, shape, and spirit, differ widely in different climates. But let a male and a female of whatever climate be carried to a country where horses are in perfection, their progeny will improve gradually, and will acquire in time the perfection of their kind. Is not this a proof, that all<75> horses are of one kind? If so, men are not all of one kind; for if a White mix with a Black in whatever climate, or a Hottentot with a Samoide, the result will not be either an improvement of the kind, or the contrary, but a mongrel breed differing from both parents.
It is thus ascertained beyond any rational doubt, that there are different races or kinds of men, and that these races or kinds are naturally fitted for different climates: whence we have reason to conclude, that originally each kind was placed in its proper climate, whatever change may have happened in later times by war or commerce.
There is a remarkable fact that confirms the foregoing conjectures. As far back as history goes, or tradition kept alive by history, the earth was inhabited by savages divided into many small tribes, each tribe having a language peculiar to itself. Is it not natural to suppose, that these original tribes were different races of men, placed in proper climates, and left to form their own language?
Upon summing up the whole particulars mentioned above, would one hesitate<76> a moment to adopt the following opinion, were there no counterbalancing evidence, namely, “That God created many pairs of the human race, differing from each other both externally and internally; that he fitted these pairs for different climates, and placed each pair in its proper climate; that the peculiarities of the original pairs were preserved entire in their descendents; who, having no assistance but their natural talents, were left to gather knowledge from experience, and in particular were left (each tribe) to form a language for itself; that signs were sufficient for the original pairs, without any language but what nature suggests; and that a language was formed gradually, as a tribe increased in numbers and in different occupations, to make speech necessary”? But this opinion, however plausible, we are not permitted to adopt; being taught a different lesson by revelation, namely, That God created but a single pair of the human species. Though we cannot doubt of the authority of Moses, yet his account of the creation of man is not a little puzzling, as it seems to con-<77>tradict every one of the facts mentioned above. According to that account, different races of men were not created, nor were men framed originally for different climates. All men must have spoken the same language, that of our first parents. And what of all seems the most contradictory to that account, is the savage state: Adam, as Moses informs us, was endued by his Maker with an eminent degree of knowledge; and he certainly must have been an excellent preceptor to his children and their progeny, among whom he lived many generations. Whence then the degeneracy of all men into the savage state? To account for that dismal catastrophe, mankind must have suffered some terrible convulsion.
That terrible convulsion is revealed to us in the history of the tower of Babel, contained in the 11th chapter of Genesis, which is, “That for many centuries after the deluge, the whole earth was of one language, and of one speech; that they united to build a city on a plain in the land of Shinar, with a tower whose top might reach into heaven; that the Lord beholding the people to be one, and<78> to have all one language, and that nothing would be restrained from them which they imagined to do, confounded their language, that they might not understand one another; and scattered them abroad upon the face of all the earth.” Here light breaks forth in the midst of darkness. By confounding the language of men, and scattering them abroad upon the face of all the earth, they were rendered savages. And to harden them for their new habitations, it was necessary that they should be divided into different kinds, fitted for different climates. Without an immediate change of bodily constitution, the builders of Babel could not possibly have subsisted in the burning region of Guinea, nor in the frozen region of Lapland; especially without houses, or any other convenience to protect them against a destructive climate. Against this history it has indeed been urged, “That the circumstances mentioned evince it to be purely an allegory; that men never were so frantic as to think of building a tower whose top might reach to heaven; and that it is grossly absurd, taking the matter lite-<79>rally, that the Almighty was afraid of men, and reduced to the necessity of saving himself by a miracle.” But that this is a real history, must necessarily be admitted, as the confusion of Babel is the only known fact that can reconcile sacred and profane