have carried Semitic art to its highest refinement, and developed a style that may well be regarded as the Mohammedan rival to the Christian Gothic.

But we have thus been brought to a test of race which Mr. Fergusson, in accordance with his scholastic training in ethnology, seems to utterly ignore-we mean organic type. It is from his neglect or ignorance of this that he has been led into his contradictions and absurdities respecting the Turanians. Had he possessed the slightest idea of the radical distinction between the Brachycephalic Mongol and the Dolichocephalic Negro, he would never have spoken of an African race as Turanian. Nor with the most rudimentary knowledge of what this epithet really means would he have applied it to the finely developed, oval-faced, and nervous traders of Tyre and Sidon. Such errors as those we have alluded to, however fatal to his speculations as an ethnologist, might indeed well be pardoned in one whose refined taste and profound knowledge in connection with his own majestic act, should effectually plead his excuse for lapses in every other. But our duty as the representatives of a scientific anthropology, and our loyalty to the truth, alike demand an unflinching exposure of the fallacies and absurdities of that school of pseudo-ethnology, whose disciples, guided by a few philological analogies and other scholastic data, have ventured to speak of the migrations and displacement of races with a confidence that would be simply ridiculous, were it not also seriously obstructive to the progress of sound knowledge. Let us clearly understand that man must be studied not simply in language, but in structure; and that in proportion as we neglect organic type we are on the certain road

to error.

Mr. Fergusson is somewhat more at home with the Celts, perhaps because he knows them better; and had he spoken of them as he has done of the Turanians there would have been a much nearer approach to scientific truth than his work at present contains. To treat of the latter as especially susceptible of æsthetic culture is simply absurd; but in reference to the former the assertion is the embodiment of a great ethnic fact, of which history and archæology are alike demonstrative. If we enlarge the term, so as to make it embrace the classic nations of the south, as well as the Nervofibrous peoples of Western Europe, fine art may be said to constitute their especial appanage. The massive grandeur of the Egyptian style shows. ideality laboriously and painfully struggling into manifestation, through the superincumbent pressure of a ponderous muscularity

of type, demanding a corresponding materiality of structure in its edifices. While in the architecture of India and the farther east, from the Buddist and Jaina times to the epoch of the Mohammedan invasion, we see in the complexity and elaborateness of the decoration that toylike tendency which has ever characterized the smallheaded and nervous children of the Indus and the Ganges. That highest form of beauty, which demands only simplicity and purity, and that grandest phase of sublimity which depends on form and proportion rather than mass, were never seen in perfection till the Parthenon was placed on the Acropolis, and Phidias adorned it with the master. pieces of his genius.

The author's estimate of the Aryans has obviously been written from the English standpoint. Indeed he had better at once have called them Anglo-Saxons, for this is decidedly what he means. The gigantic practicability of the English mind, with which the world has been so superabundantly blessed within the last few generations, seems to have quite overmastered him; and he accordingly dwells with needlessly exaggerated force on the inductive and utilitarian tendencies of the plain speaking and common sense Aryans, who, unfortunately for the architectural world, have a most decided predilection for congregationalism and plain churches. Alas! indeed. for the fine arts, wherever these hard-working, shipbuilding, roadmaking Aryans obtain the predominance. Esthetic culture flies before them, while the viaduct supersedes the triumphal arch, and the whitewashed chapel takes the place of the gorgeous cathedral ! No wonder Mr. Fergusson has slender faith in the art of the future. What indeed can be expected of a people wholly given up to spinningjennies and power looms, and who prefer the profit derived from a red brick factory, with its smoking chimney, to all the unproductive glories of St. Peter's, and all the barren beauties of York Minster! What indeed is to become of mankind after the extinction of those great master builders, the Turanians, a catastrophe which it seems is more nearly impending than some soft-hearted philanthropists are willing to suppose, it is impossible to conceive. Our only hope will then be in the Celts, who are themselves, poor fellows! everywhere subordinated to these dreadful Aryans, to whom all edification, save that of making a fortune, is utterly abhorrent.

To be serious. Mr. Fergusson has mistaken the tendencies of an age for the characteristics of a race, and so attributed to the latter what is due solely to the former. Whether the Aryans proper erected temples in India or not, it is quite certain that the "Sanscrit speak

ing" Greeks were the first artists in the world. And whether the English can or cannot erect tasteful and appropriate edifices now, it is demonstrable from existing remains, that they once enriched their country with abbeys and cathedrals, that are still the admiration of Christendom. Given a highly developed Caucasian race, richly endowed with creative power, susceptible to music, like the Germans, and capable of rising to the loftiest strains of dramatic and epic poetry like the English, and you have the elements out of which the purest and noblest art may at any time be evolved. But to nations as to individuals, there is a time for all things. We are the children of

the inductive philosophy, and carried onward in the midway course of a materialistic and utilitarian era, we of necessity build steamships and construct railways; and as these are the best of their kind, so do they afford satisfactory evidence of a capacity, which wants but a higher and more spiritual inspiration to produce grander and more artistic results. When new temples are really wanted, that is when we have a living faith to put into them, Mr. Fergusson need not fear they will arise as by the wand of an enchanter, and cover the land with a grandeur and beauty of which no living artist has ever dreamed, and to which neither Grecian nor Gothic genius ever aspired.

Let us clearly understand this matter. Every style of architecture is but the manifestation of an idea; the temple is but the vesture of a faith. The stern power of the Osirian creed was befittingly reflected in the ponderous vastitude of Carnac. The grace and beauty of the Olympian deities, those glorious incarnations of all that is ideal and artistic in physical man and temporal life, found adequate expression in the harmonious proportions and faultless simplicity of a classic fane, that apt embodiment of finite thought and earthly aspiration; while the spiritual yearnings and heavenward tendencies of Christianity, with its overawing sense of the infinite and eternal, were befittingly mirrored in the dim vistas and far-stretching aisles, the lofty towers, and skyward pinnacles of a Gothic cathedral, that glorious symbol of the sublimity and severity, the grandeur and the gloom, of medieval faith. Now, it is precisely because we lack a great inspiration of this kind that we have no architecture. We live under the eclipse of faith. Protestantism pulls down what Catholicism is too weak to build up. It is not among iconoclasts that true edification should be expected to prevail. It is on the flood tide of a new, not the ebb tide of an old creed, that humanity is borne to those altitudes of thought, where new and untried forms of beauty are revealed, as in beatific vision, to its rapt seers. From Britain

VOL. I.-NO. II.

to Japan the world is in spiritual collapse. Everywhere the cry of desolation, the wail of despair, the groan of death, ascends from the deserted temple, whose priesthoods with difficulty repair the waste of time, and with failing hearts make a feeble show of resistance to their advancing and victorious foes. It is the twelfth hour of the night; and we must wait for the dawn, which will surely come, ere we can hope for the temple of humanity's glorious future, to become a realized fact among the things of time. In the interval we do well to reproduce classic or gothic piles, as temporal or spiritual occasions permit. Let us fully master the old, so perhaps shall we be better prepared to appreciate the new-when it is vouchsafed.

Let it not be supposed, from the rather severe tone of the foregoing remarks that we at all undervalue Mr. Fergusson's merits in his own department. As a writer on architecture his profound and extensive knowledge, combined with a naturally refined and cultured taste, eminently qualify him for his self-imposed task as the historian of the past, and the critic, if not the guide, of the present. But in venturing on ethnology he has entered on a domain of thought and knowledge for which his previous studies have but very imperfectly prepared him; and as a result, his remarks, however startling and ingenious, are utterly devoid of all scientific value, being based throughout on those misapprehensions which ever attach to the opinions of those who write on a subject which they have but imperfectly mastered. Let him not, however, despair even ethnologically. His superior talents, and vast attainments in his own particular sphere, may yet prove of immense service to anthropological science. We want his aid. There is an immense field of inquiry, where the properly qualified architect and engineer can alone efficiently aid us. We allude to the vast province of archæology. We want from the latter, both in his civil and military capacity, a careful survey and skilful restoration, both in plan and pictorial outline, of the great earthworks of the primæval and prearchitectural periods. We want him to afford us an estimate of the labour required, and the means employed for the effectuation of these stupendous remains of a prehistoric civilization. While from the former we need a similar restoration of all the more important architectural efforts of various ages and countries. Such a work might commence with the monolith and cromlech of the North-west of Europe and Southern India. Its second division should fully illustrate Cyclopean architecture in its successive stages, wherever found, whether around the Mediterranean area of the old, or amidst the tropical altitudes of the

new world. Its third chapter might embrace pyramidal erections, from the grandly sublime and finished masses of the Nile to the ruder teocallis of Mexico. Its fourth might be appropriately devoted to those caverned temples, where the taste and skill of early ages have stamped their lasting imprints on the living rock. And from this, emerging into architecture proper, we might, at a glance, survey the successive styles which have prevailed under Egyptian, Indian, Assyrian, Etruscan, Classic, Saracenic, and Gothic culture. For such a work Mr. Fergusson has peculiar qualifications. The materials must be largely in his possession, and in his Handbook of Architecture he has already approached to the fulfilment of the latter part of the idea. Thus, by a judicious application of the results of a life of study in his own branch, rather than by crude speculations on ethnology, to which he is incompetent, can he best serve the great science of man, and help us ultimately to some definite conclusions as to the effect of race on art.

CREATION OF MAN, AND SUBSTANCE OF THE MIND.*

BY PROFESSOR RUDOLPH WAGNER.+

It was with some hesitation that I yielded to the repeated request of your worthy Secretary to deliver this address, a request backed by several eminent members. My friends were of opinion that a resident of this town, which you have honoured with your presence, should deliver the inaugural address, on some general scientific subject.

I have selected the science of man, that is anthropology, in its physical and psychical aspect, or rather a mere section of it, which, if I must give a name to my discourse, I shall term "Creation of Man and Substance of the Mind."

An Anthropological Lecture, delivered at the first public meeting of the Thirty-First Assembly of German Naturalists and Physicians at Goettingen, Sept. 1854, by Professor Wagner of Goettingen.

+ Several passages touching on the supposed connection of the science of Man with historical Christianity and Revelation have not been translated, as these subjects have nothing to do with Anthropology. EDitor.