I must also question one detail in the other half. In the second column, there is a clear gradation from the number 87, indicating the capacity of the white man’s skull, to the numbers 83 and 78 for the yellow and black man respectively. But the figures 83, 81, 82, for the Mongols, Malays, and Redskins, give average results which evidently shade into one another; all the more so, because Carus does not hesitate to count the Mongols and Malays as the same race, and consequently to put the numbers 83 and 81 together. But, in that case, why allow the number 82 to mark a distinct race, and thus create arbitrarily a fourth great division of mankind? This anomaly, however, actually buttresses the weak point in Carus’ system. He likes to think that, just as we see our planet pass through the four stages of day and night, evening and morning twilight, so there _must_ be in the human species four subdivisions corresponding to these. He sees here a symbol, which is always a temptation for a subtle mind. Carus yields to it, as many of his learned fellow-countrymen would have done in his place. The white races are the nations of the day; the black those of the night; the yellow those of the Eastern, and the red those of the Western twilight. We may easily guess the ingenious comparisons suggested by such a picture. Thus, the European nations, owing to the brilliance of their scientific knowledge and the clear outlines of their civilization, are obviously in the full glare of day, while the negroes sleep in the darkness of ignorance, and the Chinese live in a half-light that gives them an incomplete, though powerful, social development. As for the Redskins, who are gradually disappearing from the earth, where can we find a more beautiful image of their fate than the setting sun? Unhappily, comparison is not proof, and by yielding too easily to this poetic impulse, Carus has a little damaged his fine theory. The same charge also may be levelled at this as at the other ethnological doctrines; Carus does not manage to include in a systematic whole the various physiological differences between one race and another.[55] The supporters of the theory of racial unity have not failed to seize on this weak point, and to claim that, where we cannot arrange the observations on the shape of the skull in such a way as to constitute a proof of the original separation of types, we must no longer consider the variations as pointing to any radical difference, but merely regard them as the result of secondary and isolated causes, with no specific relevance.