The Moral and Intellectual Diversity of Races

EDITOR'S PREFACE

It has been truly observed that a good book seldom requires, and a bad one never deserves, a long preface. When a foreign book, however, is obtruded on the notice of the public, it is but just that the reasons for so doing should be explained; and, in the present case, this is the more necessary, as the title of the work might lead many to believe that it was intended to re-agitate the question of unity or plurality of the human species – a question which the majority of readers consider satisfactorily and forever settled by the words of Holy Writ. Such, however, is not the purpose of either the author or the editor. The design of this work is, to contribute toward the knowledge of the leading mental and moral characteristics of the various races of men which have subsisted from the dawn of history to the present era, and to ascertain, if possible, the degree to which they are susceptible of improvement. The annals of the world demonstrate beyond a doubt, that the different branches of the human family, like the individual members of a community, are endowed with capacities, different not only in degree but in kind, and that, in proportion to these endowments, they have contributed, and still contribute to that great march of progress of the human race, which we term civilization. To portray the nature of these endowments, to estimate the influence of each race in the destinies of all, and to point out the effects of mixture of races in the rise and fall of great empires, has been the task to the accomplishment of which, though too extensive for one man, the author has devoted his abilities. The troubles and sufferings of his native country, from sudden political gyrations, led him to speculate upon their causes, which he believes are to be traced to the great variety of incongruous ethnical elements composing the population of France. The deductions at which he arrived in that field of observation he subjected to the test of universal history; and the result of his studies for many years, facilitated by the experiences of a diplomatic career, are now before the American public in a translation. That a work, on so comprehensive a subject, should be exempt from error, cannot be expected, and is not pretended; but the aim is certainly a noble one, and its pursuit cannot be otherwise than instructive to the statesman and historian, and no less so to the general reader. In this country, it is peculiarly interesting and important, for not only is our immense territory the abode of the three best defined varieties of the human species – the white, the negro, and the Indian – to which the extensive immigration of the Chinese on our Pacific coast is rapidly adding a fourth, but the fusion of diverse nationalities is nowhere more rapid and complete; nowhere is the great problem of man's perfectibility being solved on a grander scale, or in a more decisive manner. While, then, nothing can be further removed from our intentions, or more repugnant to our sentiments, than to wage war on religion, or throw ridicule on the labors of the missionary and philanthropist, we thought it not a useless undertaking to lay before our countrymen the opinions of a European thinker, who, without straining or superseding texts to answer his purposes, or departing in any way from the pure spirit of Christianity, has reflected upon questions which with us are of immense moment and constant recurrence.

H. H.

Philadelphia, Nov. 1, 1855.

ANALYTICAL INTRODUCTION

Before departing on one's travels to a foreign country, it is well to cast a glance on the map, and if we expect to meet and examine many curiosities, a correct itinerary may not be an inconvenient travelling companion. In laying before the public the present work of Mr. Gobineau, embracing a field of inquiry so boundless and treating of subjects of such vast importance to all, it has been thought not altogether useless or inappropriate to give a rapid outline of the topics presented to the consideration of the reader – a ground-plan, as it were, of the extensive edifice he is invited to enter, so that he may afterwards examine it at leisure, and judge of the symmetry of its parts. This, though fully sensible of the inadequacy of his powers to the due execution of the task, the present writer has endeavored to do, making such comments on the way, and using such additional illustrations as the nature of the subject seemed to require.

Whether we contemplate the human family from the point of view of the naturalist or of the philosopher, we are struck with the marked dissimilarity of the various groups. The obvious physical characteristics by which we distinguish what are termed different races, are not more clearly defined than the psychical diversities observable among them. "If a person," says the learned vindicator of the unity of the human species,¹ "after surveying some brilliant ceremony or court pageant in one of the splendid cities of Europe, were suddenly carried into a hamlet in Negro-land, at the hour when the sable tribes recreate themselves with dancing and music; or if he were transported to the saline plains over which bald and tawny Mongolians roam, differing but little in hue from the yellow soil of their steppes, brightened by the saffron flowers of the iris and tulip; if he were placed near the solitary dens of the Bushman, where the lean and hungry savage crouches in silence, like a beast of prey, watching with fixed eyes the birds which enter his pitfall, or greedily devouring the insects and reptiles which chance may bring within his grasp; if he were carried into the midst of an Australian forest, where the squalid companions of kangaroos may be seen crawling in procession, in imitation of quadrupeds, would the spectator of such phenomena imagine the different groups which he had surveyed to be the offspring of one family? And if he were led to adopt that opinion, how would he attempt to account for the striking diversities in their aspect and manner of existence?"

These diversities, so graphically described by Mr. Prichard, present a problem, the solution of which has occupied the most ingenious minds, especially of our times. The question of unity or plurality of the human species has of late excited much animated discussion; great names and weighty authorities are enlisted on either side, and a unanimous decision appears not likely to be soon agreed upon. But it is not my purpose, nor that of the author to whose writings these pages are introductory, to enter into a contest which to me seems rather a dispute about words than essentials. The distinguishing physical characteristics of what we term races of man are recognized by all parties, and whether these races are distinct species or permanent varieties² only of the same, cannot affect the subject under investigation. In whatever manner the diversities among the various branches of the human family may have originated, whether they are primordial or were produced by external causes, their permanency is now generally admitted. "The Ethiopian cannot change his skin." If there are, or ever have been, external agencies that could change a white man into a negro, or vice versa, it is obvious that such causes have either ceased to operate, or operate only in a lapse of time so incommensurable as to be imponderable to our perceptions, for the races which now exist can be traced up to the dawn of history, and no well-authenticated instance of a transformation under any circumstances is on record. In human reasoning it is certainly legitimate to judge of the future by the experiences of the past, and we are, therefore, warranted to conclude that if races have preserved their identity for the last two thousand years, they will not lose it in the next two thousand.

It is somewhat singular, however, that while most writers have ceased to explain the physical diversities of races by external causes, such as climate, food, etc., yet many still persist in maintaining the absolute equality of all in other respects, referring such differences in character as are undeniable, solely to circumstances, education, mode of life, etc. These writers consider all races as merely in different stages of development, and pretend that the lowest savage, or at least his offspring, may, by judicious training, and in course of time, be rendered equal to the civilized man. Before mentioning any facts in opposition to this doctrine, let us examine the reasoning upon which it is based.

"Man is the creature of circumstances," is an adage extended from individuals to races, and repeated by many without considering its bearing. The celebrated author of Wealth of Nations³ says, "that the difference between the most dissimilar characters, between a philosopher and a common street porter, for example, arises, not so much from nature, but from habit and education." That a mind, which, with proper nurture, might have graced a philosopher, should, under unfavorable circumstances, remain forever confined in a narrow and humble sphere, does not, indeed, seem at all improbable; but Dr. Smith certainly does not mean to deny the existence of natural talents, of innate peculiar capacities for the accomplishment of certain purposes. This is what they do who ascribe the mental inequality of the various branches of the human family to external circumstances only. "The intellectual qualities of man," say they, "are developed entirely by education. The mind is, at first, a perfect blank, fitted and ready to receive any kind of impressions. For these, we are dependent on the political, civil, and religious institutions under which we live, the persons with whom we are connected, and the circumstances in which we are placed in the different periods of life. Wholly the creatures of association and habit, the characters of men are formed by the instruction, conversation, and example of those with whom they mix in society, or whose ideas they imbibe in the course of their reading and studies."⁴ Again: "As all men, in all nations, are of the same species, are endowed with the same senses and feelings, and receive their perceptions and ideas through similar organs, the difference, whether physical or moral, that is observed in comparing different races or assemblages of men, can arise only from external and adventitious circumstances."⁵ The last position is entirely dependent on the first; if we grant the first, relating to individuals, the other follows as a necessary consequence. For, if we assume that the infinite intellectual diversities of individuals are owing solely to external influences, it is self-evident that the same diversities in nations, which are but aggregations of individuals, must result from the same causes. But are we prepared to grant this first position – to assert that man is but an automaton, whose wheelwork is entirely without – the mere buffet and plaything of accident and circumstances? Is not this the first step to gross materialism, the first argument laid down by that school, of which the great Locke has been stigmatized as the father, because he also asserts that the human mind is at first a blank tablet. But Locke certainly could not mean that all these tablets were the same and of equal value. A tablet of wax receives an impression which one of marble will not; on the former is easily effaced what the other forever retains. We do not deny that circumstances have a great influence in moulding both moral and intellectual character, but we do insist that there is a primary basis upon which the degree of that influence depends, and which is the work of God and not of man or chance. What agriculturist could be made to believe that, with the same care, all plants would thrive equally well in all soils? To assert that the character of a man, whether good or wicked, noble or mean, is the aggregate result of influences over which he has no control, is to deny that man is a free agent; it is infinitely worse than the creed of the Buddhist, who believes that all animated beings possess a detached portion of an all-embracing intelligence, which acts according to the nature and capacity of the machine of clay that it, for the time, occupies, and when the machine is worn out or destroyed, returns, like a rivulet to the sea, to the vast ocean of intelligence whence it came, and in which again it is lost. In the name of common sense, daily observation, and above all, of revelation, we protest against a doctrine which paves the road to the most absurd as well as anti-religious conclusions. In it we recognize the fountain whence flow all the varied forms and names under which Atheism disguises itself. But it is useless to enter any further upon the refutation of an argument which few would be willing seriously to maintain. It is one of those plausible speculations which, once admitted, serve as the basis of so many brilliant, but airy, theories that dazzle and attract those who do not take the trouble of examining their solidity.

Once we admit that circumstances, though they may impede or favor the development of powers, cannot give them; in other words, that they can call into action, but cannot create, moral and intellectual resources; no argument can be drawn from the unity of species in favor of the mental equality of races. If two men, the offspring of the same parents, can be the one a dunce, the other a genius, why cannot different races, though descended of the same stock, be different also in intellectual endowments? We should laugh at, or rather, pity the man who would try to persuade us that there is no difference in color, etc., between the Scandinavian and the African, and yet it is by some considered little short of heresy to affirm, that there is an imparity in their minds as well as in their bodies.

We are told – and the objection seems indeed a grave one – that if we admit psychical as well as physical gradations in the scale of human races, the lowest must be so hopelessly inferior to the higher, their perceptions and intellectual capacities so dim, that even the light of the gospel cannot illumine them. Were it so, we should at once abandon the argument as one above human comprehension, rather than suppose that God's mercy is confined to any particular race or races. But let us earnestly investigate the question. On so vital a point the sacred record cannot but be plain and explicit. To it let us turn. Man – even the lowest of his species – has a soul. However much defaced God's image, it is vivified by His breath. To save that soul, to release it from the bondage of evil, Christ descended upon earth and gave to mankind, not a complicated system of philosophy which none but the learned and intellectual could understand, but a few simple lessons and precepts, comprehensible to the meanest capacity. He did not address himself to the wise of this world, but bade them be like children if they would come unto him. The learned Pharisees of Judea jeered and ridiculed him, but the poor woman of Canaan eagerly picked up the precious crumbs of that blessed repast which they despised. His apostles were chosen from among the lowly and simple, his first followers belonged to that class. He himself hath said:⁶ "I thank thee, O Father, Lord of Heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes." How then shall we judge of the degree of intellect necessary to be a follower of Jesus? Are the most intellectual, the best informed men generally the best Christians? Or does the word of God anywhere lead us to suppose that at the great final judgment the learned prelate or ingenious expositor of the faith will be preferred to the humble, illiterate savage of some almost unknown coast, who eagerly drinks of the living water whereof whosoever drinketh shall never thirst again?

This subject has met with the attention which its importance deserves, at the hands of Mr. Gobineau, and he also shows the fallacy of the idea that Christianity will remove the mental inequality of races. True religion, among all nations who are blessed with it and sincerely embrace it, will purify their morals, and establish friendly relations between man and his fellow-man. But it will not make an intellectually inferior race equal to a superior one, because it was not designed to bestow talents or to endow with genius those who are devoid of it. Civilization is essentially the result of man's intellectual gifts, and must vary in its character and degree like them. Of this we shall speak again in treating of the specific differences of civilization, when the term Christian civilization will also be examined.

One great reason why so many refuse to recognize mental as well as physical differences among races, is the common and favorite belief of our time in the infinite perfectibility of man. Under various forms this development-theory, so flattering to humanity, has gained an incredible number of adherents and defenders. We believe ourselves steadily marching towards some brilliant goal, to which every generation brings us nearer. We look with a pity, almost amounting to contempt, upon those who preceded us, and envy posterity, which we expect to surpass us in a ratio even greater than we believe ourselves to surpass our ancestors. It is indeed a beautiful and poetic idea that civilization is a vast and magnificent edifice of which the first generation laid the corner-stone, and to which each succeeding age contributes new materials and new embellishments. It is our tower of Babel, by which we, like the first men after the flood, hope to reach heaven and escape the ills of life. Some such idea has flattered all ages, but in ours it has assumed a more definite form. We point with pride to our inventions, annihilating – we say – time and distance; our labor-saving machines refining the mechanic and indirectly diffusing information among all classes, and confidently look forward to a new era close at hand, a millennium to come. Let us, for a moment, divest ourselves of the conceit which belongs to every age, as well as to every country and individual; and let us ask ourselves seriously and candidly: In what are we superior to our predecessors? We have inventions that they had not, it is true, and these inventions increase in an astonishing ratio; we have clearer ideas of the laws which govern the material world, and better contrivances to apply these laws and to make the elements subservient to our comfort. But has the human mind really expanded since the days of Pythagoras and Plato? Has the thinker of the nineteenth century faculties and perceptions which they had not? Have we one virtue more or one vice less than former generations? Has human nature changed, or has it even modified its failings? Though we succeed in traversing the regions of air as easily and swifter than we now do broad continents and stormy seas; though we count all the worlds in the immensity of space; though we snatch from nature her most recondite secrets, shall we be aught but men? To the true philosopher these conquests over the material world will be but additional proofs of the greatness of God and man's littleness. It is the vanity and arrogance of the creature of clay that make him believe that by his own exertions he can arrive at God-like perfection. The insane research after the philosopher's stone and the elixir of life may be classed among the many other futile attempts of man to invade the immutable decree: "Thus far, and no farther." To escape from the moral and intellectual imperfections of his nature, there is but one way; the creature must humbly and devoutly cast himself into the ever-open arms of the Creator and seek for knowledge where none knocketh in vain. This privilege he has enjoyed in all ages, and it is a question which I would hesitate to answer whether the progress of physical science has not, in many cases at least, rather the effect of making him self-sufficient and too confident in his own powers, than of bringing him nearer to the knowledge of the true God. It is one of the fatal errors of our age in particular, to confound the progress of physical science with a supposed moral progress of man. Were it so, the Bible would have been a revelation of science as well as of religion, and that it is not is now beginning to be conceded, though by no means so generally as true theology would require; for the law of God was intended for every age, for every country, for every individual, independent of the state of science or a peculiar stage of civilization, and not to be modified by any change which man might make in his material existence. With due deference, then, to those philosophers who assert that the moral nature of the human species has undergone a change at various periods of the world's history; and those enthusiasts who dream of an approaching millennium, we hold, that human nature has always been the same and always will be the same, and that no inventions or discoveries, however promotive of his material well-being, can effect a moral change or bring him any nearer to the Divine essence than he was in the beginning of his mundane existence. Science and knowledge may indeed illumine his earthly career, but they can shed no light upon the path he is to tread to reach a better world.

Christ himself has recognized the diversity of intellectual gifts in his parable of the talents, from which we borrow the very term to designate those gifts; and if, in a community of pure and faithful Christians, there still are many degrees and kinds of talents, is it reasonable to suppose that in that millennium – the only one I can imagine – when all nations shall call on His name with hope and praise, all mental imparities of races will be obliterated? There are, at the present time, nations upon whom we look down as being inferior in civilization to ourselves, yet they are as good – if, indeed, not better – Christians than we are as a people. The progress of physical science, by facilitating the intercourse between distant parts of the world, tends, indeed, to diffuse true religion, and in this manner – and this manner only – promotes the moral good of mankind. But here it is only an instrument, and not an agent, as the machines which the architect uses to raise his building materials do not erect the structure.

One more reason why the unity of the human species cannot be considered a proof of equal intellectual capability of races. It is a favorite method of naturalists to draw an analogy between man and the brute creation; and, so far as he belongs to the animal kingdom, this method is undoubtedly correct and legitimate. But, with regard to man's higher attributes, there is an impassable barrier between him and the brute, which, in the heat of argument, contending parties have not always sufficiently respected. The great Prichard himself seems sometimes to have lost sight of it.⁷ Thus, he speaks of "psychological" diversities in varieties of the same undoubted species of animal, though it is obvious that animals can have no psychological attributes. But I am willing to concede to Mr. Prichard all the conclusions he derives from this analogy in favor of unity of the human species. All dogs, he believes, are derived from one pair; yet, there are a number of varieties of dogs, and these varieties are different not only in external appearance, but in what Mr. Prichard would call psychological qualities. No shepherd expects to train a common cur to be the intelligent guardian of a flock; no sportsman to teach his hounds, or their unmixed progeny, to perform the office of setters. That the characteristics of every variety of dogs are permanent so long as the breed remains pure, every one knows, and that their distinctive type remains the same in all countries and through all time, is proved by the mural paintings of Egypt, which show that, 2,000 years B. C., they were as well known as in our day.⁸ If, then, this permanency of "psychological" (to take Mr. Prichard's ground) diversity is compatible with unity of origin in the dog, why not in the case of man? I am far from desiring to call into question the unity of our species, but I contend that the rule must work both ways, and if "psychological" diversities can be permanent in the branches of the same species of animals, they can be permanent also in the branches of the human family.

In the preceding pages, I have endeavored to show that the unity of species is no proof of equal intellectual capability of races, that mental imparities do not conflict with the universality of the gospel tidings, and that the permanency of these imparities is consistent with the reasoning of the greatest expounder of the unity theory. I shall now proceed to state the facts which prove the intellectual diversities among the races of man. In doing so, it is important to guard against an error into which so many able writers have fallen, that of comparing individuals rather than masses.

What we term national character, is the aggregate of the qualities preponderating in a community. It is obvious that when we speak of the artistic genius of the Greeks, we do not mean that every native of Hellas and Ionia was an artist; and when we call a nation unwarlike or valorous, we do not thereby either stigmatize every individual as a coward, or extol him as a hero. The same is the case with races. When, for example, we assert that the black race is intellectually inferior to the white, it is not implied that the most intelligent negro should still be more obtuse than the most stupid white man. The maximum intellect and capacity of one race may greatly exceed the minimum of another, without placing them on an equality. The testimony of history, and the results of philanthropic experiment, are the data upon which the ethnologist must institute his inquiries, if he would arrive at conclusions instructive to humanity.

Let us take for illustration the white and the black races, supposed by many to represent the two extremes of the scale of gradation. The whole history of the former shows an uninterrupted progress; that of the latter, monotonous stagnation. To the one, mankind owes the most valuable discoveries in the domain of thought, and their practical application; to the other, it owes nothing. For ages plunged in the darkest gloom of barbarism, there is not one ray of even temporary or borrowed improvement to cheer the dismal picture of its history, or inspire with hope the disheartened philanthropist. At the boundary of its territory, the ever-encroaching spirit of conquest of the European stops powerless.⁹ Never, in the history of the world, has a grander or more conclusive experiment been tried than in the case of the negro race. We behold them placed in immediate possession of the richest island in the richest part of the globe, with every advantage that climate, soil, geographical situation, can afford; removed from every injurious contact, yet with every facility for constant intercourse with the most polished nations of the earth; inheriting all that the white race had gained by the toil of centuries in science, politics, and morals; and what is the result? As if to afford a still more irrefragable proof of the mental inequality of races, we find separate divisions of the same island inhabited, one by the pure, the other by a half-breed race; and the infusion of the white blood in the latter case forms a population incontestably and avowedly superior. In opposition to such facts, some special pleader, bent upon establishing a preconceived notion, ransacks the records of history to find a few isolated instances where an individual of the inferior race has displayed average ability, and from such exceptional cases he deduces conclusions applicable to the whole mass! He points with exultation to a negro who calculates, a negro who is an officer of artillery in Russia, a few others who are employed in a counting-house. And yet he does not even tell us whether these raræ aves are of pure blood or not, as is often the case.¹⁰ Moreover, these instances are proclaimed to the world with an air of triumph, as if they were drawn at random from an inexhaustible arsenal of facts, when in reality they are all that the most anxious research could discover, and form the stock in trade of every declaimer on the absolute equality of races.

Had it pleased the Creator to endow all branches of the human family equally, all would then have pursued the same career, though, perhaps, not all with equal rapidity. Some, favored by circumstances, might have distanced others in the race; a few, peculiarly unfortunately situated, would have lagged behind. Still, the progress of all would have been in the same direction, all would have had the same stages to traverse. Now is this the case? There are not a few who assert it. From our earliest infancy we are told of the savage, barbarous, semi-civilized, civilized, and enlightened states. These we are taught to consider as the steps of the ladder by which man climbs up to infinite perfection, we ourselves being near the top, while others are either a little below us, or have scarcely yet firmly established themselves upon the first rounds. In the beautiful language of Schiller, these latter are to us a mirror in which we behold our own ancestors, as an adult in the children around him re-witnesses his own infancy. This is, in a measure, true of nations of the same race, but is it true with regard to different races? It is little short of presumption to venture to combat an idea perhaps more extensively spread than any of our time, yet this we shall endeavor to do. Were the differences in civilization which we observe in various nations of the world, differences of degree only, and not of kind, it is obvious that the most advanced individual in one degree must closely approach the confines of a higher. But this is not the case. The highest degree of culture known to Hindoo or Chinese civilization, approaches not the possessor one step nearer to the ideas and views of the European. The Chinese civilization is as perfect, in its own way, as ours, nay more so.¹¹ It is not a mere child, or even an adult not yet arrived at maturity; it is rather a decrepit old man. It too has its degrees; it too has had its periods of infancy, of adult age, of maturity. And when we contemplate its fruits, the immense works which have been undertaken and completed under its ægis, the systems of morals and politics to which it gave rise, the inventions which signalized its more vigorous periods, we cannot but admit that it is entitled in a high degree to our veneration and esteem.¹² Moreover it has excellencies which our civilization as yet has not; it pervades all classes, ours not. In the whole Chinese empire, comprising, as it does, one-third of the human race, we find few individuals unable to read and write; in China proper, none. How many European countries can pretend to this? And yet, because Chinese civilization has a different tendency from ours, because its course lies in another direction, we call it a semi-civilization. At what time of the world's history then have we – the civilized nations – passed through this stage of semi-civilization?