ETHNOLOGY, that branch of the science of anthropology which treats of the races of mankind and seeks to explain their origin and development.
Anthropology is the science which treats of man in relation to himself, to other men and to all nature. It is subdivided into several branches, each of which treats of some special phase of man's natural history. There is a difference in the meaning given by students to the names employed to designate the divisions of the study of man. Ethnology, ethnography, and anthropology have been to some extent in terchangeable terms. Each of these branches of knowledge has a special meaning given it in different countries. However, there is becoming a more general acceptance of a definite meaning for these topics. The comprehensive term anthropology is recognized in its general sense to include all others (Keane, Tylor, Mason). The meaning herein given to Ethnology is widely recognized (Keene, Brinton). The use of the term anthropology, to designate societies for the study of man and for sections in na tional scientific bodies on both sides of the Atlantic, indicates a general tendency to accept the proper meaning of the word.
Ethnology differs from ethnography, which deals chiefly with the collection of facts regard ing the families, tribes and races of mankind, in seeking to explain the significance of the information obtained. Ethnography (from ley os a people, ypePeiv to write) is a writing about, a description ol, peoples. Ethnology (from OfIrc, a people, a discourse), attempts to interpret the facts gathered, to explain the causes for the conditions and the relationships of different peoples. Ethnography and ethnol ogy occupy a relation to each other somewhat akin to that of geography and geology. One deals chiefly with existing facts, the other at tempts to interpret the history which brought them forth.
Broca says ethnography studies peoples, ethnology races. The following seems a con venient scheme for grouping the branches of anthropology. Substantially it is as follows: Archaeology, Biology, Psychology, Ethnology, Ethnography, Philologier, Technology, Sociology and Religion (Mason).
The unity of the race is now generally ac cepted. From the researches of the physiologist, the anatomist, the philologist and the psycholo gist we obtain the same testimony as to the specific unity of our race. The place of origin
or centre of dispersal is not fixed. From the studies of eminent specialists, it would seem that the land about the shores of the Medi terranean, or the region farther eastward toward India, may claim to be the home of primitive man. About the Mediterranean they settled down like frogs about a pond (Plato).
For classification, mankind is divided into groups. On account of their distribution, these are sometimes named for geographical divisions. They are also distin guished as families, clans, tribes, nations, peo ples and races. In the naming of the latter, family relationships form a prominent factor. It is with both of these lines of classification and the distribution of those discussed under them that ethnology has to do. In these efforts at classification, different schemes have been tried. It is generally accepted that there are two groups of elements of characterization, which are sometimes called criteria. These are physical elements and psychical elements.
The principal physical elements are the bones, the shape of the skull, the facial angle, the color of the skin, color, shape and texture of the hair. Of these, color, probably because the most conspicuous feature, was the first to be considered and formed the basis of all the early classifications. The craniological school founded by the elder Retzius (1796-1860), made the shape of the head the basis of classification, and introduced exact methods into this branch of the subject. This was based on the relative length and breadth of the skull, and accordingly mankind was divided into long-skulled and short, broad-skulled races. Later developments in craniology introduced a third class, repre senting a mean between the other two. Crani ology alone cannot be depended upon to supply sufficient or trustworthy materials for the proper classification of mankind. Nevertheless it has thrown much light upon the subject. Of late years the color, shape and texture of the hair have steadily risen in the estimation of natur alists as a racial test. The hair is now re garded as the most constant of all the physical features and has been made the foundation of their groupings by some of the most emi nent anthropologists.