But, in truth, there is no question of 4000 years in the matter; for there were black people in the time of Herodotus and in the time of Solomon. Already in the time of Moses there existed a race in Palestine so different from the Israelites, that the first Hebrew explorers were daunted by the sight of them, although, in fact, they were looking on a race no longer in its prime, but one that was dying out. Egyptian monuments, dating back to the same period and earlier, give representations of Africans, Asiatics, and Europeans, with their physical characteristics then as now unmistakeably distinct; they portray the Negro as the Negro still is both in colour and in features[22]. If it took only 800 years, then, which is the interval between the Flood and the birth of Moses, to originate and establish types so distinct as Jews, Egyptians, Negroes, and Anakim, all gathered together in a little corner of the world, might not Nature, having done so much in so short a time for the highest animal, do a little more in a longer time for lower animals, and so supply that origin of species by variation for which Mr. Darwin contends? Would not the obvious inference be that Nature had done so, if it were not fancied that such an origin of species was still more repugnant to the Book of Genesis than even a limitation of the area covered by the Flood? But the Darwinian theory, happily for itself, is not dependent upon any supposition so incredible as one which would warrant us in expecting among the descendants, for example, of William the Conqueror, people as little like one another as John Bull and John Chinaman, Uncle Sambo and the last of the Mohicans. There are circumstances of immense weight to convince us that certain marked divisions of mankind originated in the regions which they are now occupying. There are other circumstances preponderating for the common origin of mankind. Darwinism has at length shown how these phenomena can be reconciled, by simply connecting the history of man with that vast duration of life upon the globe which geological science has unveiled. The likenesses among races of men demand a common parentage for all those races; the unlikenesses can only be accounted for on the view of an isolation immensely protracted of one race from another. Thus the primary origin is common to all; the secondary origin is peculiar to each: but now that the primary origin has been proved to be so vastly more remote than was once supposed, the secondary origin recedes of itself into a far distant past, to give time for differences to arise and develope, since, if the actually existing unlikenesses were only skin-deep, instead of affecting, as they do, the bones of the skeleton and the whole fibre of the mind, they would still be too great to admit a common derivation of the whole human family from the patriarch Noah.