The Moral and Intellectual Diversity of Races Part 17

The Negroes of Central Africa, Hottentots, Cafirs, Australasian Negroes, &c.; and probably the Malays, &c.

_Nat. Hist. of Man_, p. 73 _et pa.s.sim_.

If the reader will carefully examine the psychical characteristics of these groups, as given in the above extract, he will find them to accord better with the whole of Mr. Gobineau's theories, than Mr. Gobineau's own cla.s.sification.--H.

[168] It is probably a typographical error, that makes Mr. Flourens (_Eloge de Blumenbach_, p. 11) say that the Polynesian race was "a mixture of two others, the _Caucasian_ and the Mongolian." The Black and the Mongolian is undoubtedly what the learned Academician wished to say.

[169] This may be so in our eyes. It is natural for us to think those the most pleasing in appearance, that closest resemble our own type. But were an African to inst.i.tute a comparative scale of beauty, would he not place his own race highest, and declare that "all races rose in the scale of beauty in proportion to the perfectness of the development" of African features? I think it extremely probable--nay, positively certain.

Mr. Hamilton Smith takes the same side as the author. "It is a mistaken notion," says he, "to believe that the standard contour of beauty and form differs materially in any country. Fas.h.i.+on may have the influence of setting up certain deformities for perfections, both at Pekin and at Paris, but they are invariably apologies which national pride offers for its own defects. The youthful beauty of Canton would be handsome (?) in London," etc.

Mr. Van Amringe, on the contrary, after a careful examination of the facts brought to light by travellers and other investigators, comes to the conclusion that "the standard of beauty in the different species (see p. 371, _note_) of man is wholly different, physically, morally, and intellectually. Consequently, that taste for personal beauty in each species is incompatible with the perception of s.e.xual beauty out of the species." (_Op. cit._, p. 656.) "A difference of taste for s.e.xual beauty in the several races of men is the great natural law which has been instrumental in separating them, and keeping them distinct, more effectually than mountains, deserts, or oceans. This separation has been perfect for the whole historic period, and continues to be now as wide as it is or has been in any distinct species of animals. Why has this been so? Did prejudice operate four thousand years ago exactly as it does now? If it did not, how came the races to separate into distinct ma.s.ses at the very earliest known period, and, either voluntarily or by force, take up distinct geographical abodes?" (_Ibid._, pp. 41 and 42.)--H.

[170] This inequality is not the less great, nor the less permanent, if we suppose each type to have its own standard. Nay, if the latter be true, it is a sign of a more _radical_ difference among races.--H.

[171] Upon the aborigines of America, consult Martius and Spix, _Reise in Brasilien_, vol. i. p. 259; upon the negroes, Pruner, _Der Neger, eine aphoristische Skizze aus der medicinischen Topographie von Cairo_.

In regard to the superiority in muscular vigor over all other races, see Carus, _Ueber ungl. Bef._, p. 84.

NOTE TO THE PRECEDING CHAPTER.

The position and treatment of woman among the various races of men a proof of their moral and intellectual diversity.

The reader will pardon me if to Mr. Gobineau's scale of gradation in point of beauty and physical strength, I add another as accurate, I think, if not more so, and certainly as interesting. I allude to the manner in which the weaker s.e.x is regarded and treated among the various races of men.

In the words of Van Amringe, "from the brutal New Hollander, who secures his wife by knocking her down with a club and dragging the prize to his cave, to the polished European, who, fearfully, but respectfully and a.s.siduously, spends a probation of months or years for his better half, the ascent may be traced with unfailing precision and accuracy." The same writer correctly argues that if any principle could be inferred from a.n.a.logy to animals, it would certainly be a uniform treatment of the female s.e.x among all races of man; for animals are remarkably uniform in the relations of the male and female in the same species. Yet among some races of men _polygamy has always prevailed, among others never_. Would not any naturalist consider as distinct species any animals of the same genus so distinguished? This subject has not yet met with due attention at the hands of ethnologists. "When we hear of a race of men," says the same author, "being subjected to the tyranny of another race, either by personal bondage or the more easy condition of tribute, our sympathies are enlisted in their favor, and our constant good wishes, if not our efforts, accompany them. But when we hear of hundreds of millions of the truest and most tender-hearted of human creatures being trodden down and trampled upon in everything that is dear to the human heart, our sympathies, which are so freely expended on slighter occasions or imaginary evils, are scarcely awakened to their crus.h.i.+ng woes."

With the writer from whom I have already made copious extracts, I believe that the _moral and intellectual diversity_ of the races of men cannot be thoroughly and accurately investigated without taking into consideration the relations which most influence individual as well as national progress and development, and which result from the position occupied by woman towards man. This truth has not escaped former investigators--it would be singular if it had--but they have contented themselves with a.s.serting that the condition of the female s.e.x was indicative of the degree of civilization. Had they said, of the intrinsic worth of various races, I should cheerfully a.s.sent. But the elevation or degradation of woman in the social scale is generally regarded as a _result_, not a _cause_. It is said that all barbarians treat their women as slaves; but, as they progress in civilization, woman gradually rises to her legitimate rank.

For the sake of the argument, I shall a.s.sume that all now civilized nations at first treated their women as the actual barbarians treat theirs. That this is not so, I hope to place beyond doubt; but, a.s.suming it to be the case, might not the fact that some left off that treatment, while others did not, be adduced as a proof of the inequality of races? "The law of the relation of the s.e.xes," says Van Amringe, "is more deeply engraven upon human nature than any other; because, whatever theories may be adopted in regard to the origin of society, languages, etc., no doubt can be entertained that the _influence of woman must have been anterior to any improvements of the original condition of man_.

Consequently it was antecedent and superior to education and government.

That these relations were powerfully instrumental in the origin of development, to give it a direction and character according to the natures operating and operated upon, cannot be doubted by any one who has paid the slightest attention to domestic influences, from and under which education, customs, and government commenced."

But I totally deny that all races, in their first state of development, treated their women equally. There is not only no historical testimony to prove that _any_ of the white races were ever in such a state of barbarity and in such moral debas.e.m.e.nt as most of the dark races are to this day, and have always been, but there is positive evidence to show that our barbarous ancestors a.s.signed to woman the same position we a.s.sign her now: she was the companion, and not the slave, of man. I have already alluded to this in a previous note on the Teutonic races; I cannot, however, but revert to it again.

As I have not s.p.a.ce for a lengthy discussion, I shall mention but one fact, which I think conclusive, and which rests upon incontrovertible historical testimony. "To a German mind," says Tacitus (Murphy's transl., vol. vii. 8), "the idea of a woman led into captivity is insupportable. In consequence of this prevailing sentiment, the states which deliver as hostages the daughters of ill.u.s.trious families are bound by the most effectual obligations." Did this a.s.sertion rest on the authority of Tacitus only, it might perhaps be called in question. It might be said that the ill.u.s.trious Roman had drawn an ideal picture, etc. But Caesar dealt with realities, not idealities; he was a shrewd, practical statesman, and an able general; yet Caesar _did_ take females as hostages from the German tribes, in preference to men. Suppose Caesar had made war against the King of Ashantee, and taken away some of his three thousand three hundred and thirty-three wives, the mystical number being thus forcibly disturbed, might have alarmed the nation, whose welfare is supposed to depend on it; but the misfortune would soon have been remedied.

But it is possible to demonstrate not only that all races did not treat their women equally in their first stage of development, but also that no race which a.s.signed to woman in the beginning an inferior position ever raised her from it in any subsequent stage of development. I select the Chinese for ill.u.s.tration, because they furnish us with an example of a long-continued and regular intellectual progress,[172] which yet never resulted in an alteration of woman's position in the social structure.

The decadent Chinese of our day look upon the female half of their nation as did the rapidly advancing Chinese of the seventh and eighth centuries; and the latter in precisely the same manner as their barbarous ancestors, the subjects of the Emperor _Fou_, more than twenty centuries before.

I repeat it, the relations of the s.e.xes, in various races, are equally dissimilar in every stage of development. The state of society may change, the tendency of a race never. Faculties may be developed, but never lost.

As the mothers and wives of our Teutonic ancestors were near the battle-field, to administer refreshments to the wearied combatants, to stanch the bleeding of their wounds, and to inspire with renewed courage the despairing, so, in modern times, matrons and maidens of the highest rank--worthy daughters of a heroic ancestry--have been found by thousands ready to sacrifice the comforts and quiet of home for the horrors of a hospital.[173] As the rude warrior of a former age won his beloved by deeds of valor, so, to his civilized descendant, the hand of his mistress is the prize and reward of exertion. The wives and mothers of the ancient Germans and Celts were the counsellors of their sons and husbands in the most important affairs; our wives and mothers are our advisers in our more peaceful pursuits.

But the Arab, when he had arrived at the culminating point of his civilization, and when he had become the teacher of our forefathers of the Middle Ages in science and the arts, looked upon his many wives in the same light as his roaming brother in the desert had done before, and does now. I do not ask of all these races that they should a.s.sign to their women the same rank that we do. If intellectual progress and social development among them showed the slightest tendency to produce ultimately an alteration in woman's position towards her lord, I might be content to submit to the opinion of those who regard that position as the effect of such a progress and such a development. But I cannot, in the history of those races, perceive the slightest indication of such a result, and all my observations lead me to the conclusion that the relations between the s.e.xes are a cause, and not an effect.

The character of the women of different races differs in essential points. What a vast difference, for instance, between the females of the rude crusaders who took possession of Constantinople, and the more civilized Byzantine Greeks whom they so easily conquered; between the heroic matron of barbarous Germany and the highly civilized Chinese lady! These differences cannot be entirely the effect of education, else we are forced to consider the female s.e.x as mere automatons. They must be the result of diversity of character. And why not, in the investigation of the moral and intellectual diversity of races and the natural history of man, take into consideration the peculiarities that characterize the female portion of each race, a portion--I am forced to make this trite observation, because so many investigators seem to forget it--which comprises at least one-half of the individuals to be described?--H.

FOOTNOTES:

[172] Because we now find the Chinese apparently stationary, many persons unreflectingly conclude that they were always so; which would presuppose that the Chinese were placed upon earth with the faculty of making porcelain, gunpowder, paper, etc., somewhat after the manner in which bees make their cells. But in the annals of the Chinese empire, the date of many of their princ.i.p.al inventions is distinctly recorded.

There was a long period of vigorous intellectual activity among that singular people, a period during which good books were written, and ingenious inventions made in rapid succession. This period has ceased, but the Chinese are not therefore stationary. They are _retrograding_.

No Chinese workman can now make porcelain equal to that of former ages, which consequently bears an exorbitant price as an object of _virtu_.

The secret of many of their arts has been lost, the practice of all is gradually deteriorating. No book of any note has been written these hundreds of years in that great empire. Hence their pa.s.sionate attachment to everything old, which is not, as is so generally presumed, the _cause_ of their stagnation: it is the _sign_ of intellectual decadence, and the brake which prevents a still more rapid descent.

Whenever a nation begins to extravagantly prize the productions of preceding ages, it is a confession that it can no longer equal them: it has begun to retrograde. But the very retrogression is a proof that there once was an opposite movement.

[173] The fearful scenes of blood which the beginning of our century witnessed, had crowded the hospitals with wounded and dying.

Professional nurses could afford little help after battles like those of Jena, of Eylau, of Feldbach, or of Leipsic. It was then that, in Northern Germany, thousands of ladies of the first families sacrificed their health, and, in too many instances, their lives, to the Christian duty of charity. Many of the n.o.ble houses still mourn the loss of some fair matron or maiden, who fell a victim to her self-devotion. In the late war between Denmark and Prussia, the Danish ladies displayed an equal zeal. Scutari also will be remembered in after ages as a monument of what the women of our race can do. But why revert to the past, and to distant scenes? Have we not daily proofs around us that the heroic virtues of by-gone ages still live in ours?

CHAPTER XIII.

PERFECTIBILITY OF MAN.

Imperfect notions of the capability of savage tribes--Parallel between our civilization and those that preceded it--Our modern political theories no novelty--The political parties of Rome--Peace societies--The art of printing a means, the results of which depend on its use--What const.i.tutes a "living" civilization--Limits of the sphere of intellectual acquisitions.

To understand perfectly the differences existing among races, in regard to their intellectual capacity, it is necessary to ascertain the lowest degree of stupidity that humanity is capable of. The inferior branches of the human family have hitherto been represented, by a majority of scientific observers, as considerably more abased than they are in reality. The first accounts of a tribe of savages almost always depict them in exaggerated colors of the darkest cast, and impute to them such utter intellectual and reasoning incapacity, that they seem to sink to the level of the monkey, and below that of the elephant. There are, indeed, some contrasts. Let a navigator be well received in some island--let him succeed in persuading a few of the natives to work, however little, with the sailors, and praises are lavished upon the fortunate tribe: they are declared susceptible of every improvement; and perhaps the eulogist will go so far as to a.s.sert that he has found among them minds of a very superior order.

To both these judgments we must object--the one being too favorable, the other too severe. Because some natives of Tahiti a.s.sisted in repairing a whaler, or some inhabitant of Tonga Tabou exhibited good feelings towards the white strangers who landed on his isle, it does not follow that either are capable of receiving our civilization, or of being raised to a level with us. Nor are we warranted in cla.s.sing among brutes the poor naturals of a newly-discovered coast, who greet their first visitors with a shower of stones and arrows, or who are found making a dainty repast on raw lizards and clods of clay. Such a meal does not, indeed, indicate a very superior intelligence, or very refined manners.

But even in the most repulsive cannibal there lies latent a spark of the divine flame, and reason may be awakened to a certain extent. There are no tribes so very degraded that they do not reason in some degree, whether correctly or otherwise, upon the things which surround them.

This ray of human intelligence, however faint it may be, is what distinguishes the most degraded savage from the most intelligent brute, and capacitates him for receiving the teachings of religion.

But are these mental faculties, which every individual of our species possesses, susceptible of indefinite development? Have all men the same capacity for intellectual progress? In other words, can cultivation raise all the different races to the same intellectual standard? and are no limits imposed to the perfectibility of our species? My answer to these questions is, that all races are capable of improvement, but all cannot attain the same degree of perfection, and even the most favored cannot exceed a certain limit.

The idea of infinite perfection has gained many partisans in our times, because we, like all who came before us, pride ourselves upon possessing advantages and points of superiority unknown to our predecessors. I have already spoken of the distinguis.h.i.+ng features of our civilization, but willingly revert to this subject again.

It may be said, that in all the departments of science we possess clearer and more correct notions; that, upon the whole, our manners are more polished, and our code of morals is preferable to that of the ancients. It is further a.s.serted, as the princ.i.p.al proof of our superiority, that we have better defined, juster and more tolerant ideas with regard to political liberty. Sanguine theorists are not wanting, who pretend that our discoveries in political science and our enlightened views of the rights of man will ultimately lead us to that universal happiness and harmony which the ancients in vain sought in the fabled garden of Hesperides.

These lofty pretensions will hardly bear the test of severe historical criticism.

If we surpa.s.s preceding generations in scientific knowledge, it is because we have added our share to the discoveries which they bequeathed to us. We are their heirs, their pupils, their continuators, just as future generations will be ours. We achieve great results by the application of the power of steam; we have solved many great problems in mechanics, and pressed the elements as submissive slaves into our service. But do these successes bring us any nearer to omniscience. At most, they may enable us ultimately to fathom all the secrets of the material world. And when we shall have achieved that grand conquest, for which so much requires still to be done that is not yet commenced, nor even antic.i.p.ated; have we advanced a single step beyond the simple exposition of the laws which govern the material world? We may have learned to direct our course through the air, to approach the limits of the respirable atmosphere; we may discover and elucidate several interesting astronomical problems; we may have greater powers for controlling nature and compelling her to minister to our wants, but can all this knowledge make us better, happier beings? Suppose we had counted all the planetary systems and measured the immense regions of s.p.a.ce, would we know more of the grand mystery of existence than those that came before us? Would this add one new faculty to the human mind, or enn.o.ble human nature by the eradication of one bad pa.s.sion?

Admitting that we are more enlightened upon some subjects, in how many other respects are we inferior to our more remote ancestors? Can it be doubted, for instance, that in Abraham's times much more was known of primordial traditions than the dubious beams which have come down to us?

How many discoveries which we owe to mere accident, or which are the fruits of painful efforts, were the lost possessions of remote ages? How many more are not yet restored? What is there in the most splendid of our works that can compare with those wonders by which Egypt, India, Greece, and America still attest the grandeur and magnificence of so many edifices which the weight of centuries, much more than the impotent ravages of man, has caused to disappear? What are our works of art by the side of those of Athens; our thinkers by the side of those of Alexandria or India; our poets by the side of a Valmiki, Kalidasa, Homer, Pindar?

The truth is, we pursue a different direction from that of the human societies whose civilization preceded ours. We apply our mind to different purposes and different investigations; but while we clear and cultivate new lands, we are compelled to neglect and abandon to sterility those to which they devoted their attention. What we gain in one direction we lose in another. We cannot call ourselves superior to the ancients, unless we had preserved at least the princ.i.p.al acquisitions of preceding ages in all their integrity, and had succeeded in establis.h.i.+ng by the side of these, the great results which they as well as we sought after. Our sciences and arts superadded to theirs have not enabled us to advance one step nearer the solution of the great problems of existence, the mysteries of life and death. "I seek, but find not," has always been, will ever be, the humiliating confession of science when endeavoring to penetrate into the secrets concealed by the veil that it is not given to mortal to lift. In criticism[174] we are, undoubtedly, much in advance of our predecessors; but criticism implies cla.s.sification, not acquisition.

Nor can we justly pride ourselves upon any superiority in regard to political ideas. Political and social theories were as rife in Athens after the age of Pericles as they are in our days. To be convinced of this, it is necessary only to study Aristophanes, whose comedies Plato recommends to the perusal of whoever wishes to become acquainted with the public morals of the city of Minerva. It has been pretended that our present structure of society, and that of the ancients, admit of no comparison, owing to the inst.i.tution of slavery which formed an element of the latter. But the only real difference is that demagogism had then an even more fertile soil in which to strike root. The slaves of those days find their precise counterpart in our working cla.s.ses and proletarians.[175] The Athenian people propitiating their servile cla.s.s after the battle of Arginuses, might be taken for a picture of the nineteenth century.

Look at Rome. Open Cicero's letters. What a specimen of the moderate Tory that great Roman orator was; what a similarity between his republic and our const.i.tutional bodies politic, with regard to the language of parties and parliamentary debates! There, too, the background of the picture was occupied by degraded ma.s.ses of a servile and praedial population, always eager for change, and ready to rise in actual rebellion.

Let us leave those dregs of the population, whose civil existence the law ignored, and who counted in politics but as the formidable tool of designing individuals of free birth. But does not the free population of Rome afford a perfect a.n.a.logue to a modern body politic? There is the mob crying for bread, greedy of shows, flattery, gratuitous distributions, and amus.e.m.e.nts; the middle cla.s.ses (_bourgeoisie_) monopolizing and dividing among themselves the public offices; the hereditary aristocracy, continually a.s.sailed at all points, continually losing ground, until driven in mere self-defence to abjure all superior claims and stipulate for equal rights to all. Are not these perfect resemblances?