The Moral and Intellectual Diversity of Races. Gobineau Arthur
with different velocities – around the same common centre; but the solar systems again – with all their planets – revolve round another, more distant point.
Let us take two individuals of undoubted intellect. One may be a great mathematician, the other a great statesman. Place the first at the head of a cabinet, the second in an observatory, and the mathematician will as signally fail in correctly observing the changes in the political firmament, as the other in noting those in the heavenly. Yet, who would decide which had the superior intellect? This diversity of gifts is not the result of education. No training, however ingenious, could have changed an Arago into a Pitt, or vice versa. Raphael could under no circumstances have become a Handel, or either of them a Milton. Nay, men differ in following the same career. Can any one conceive that Michael Angelo could ever have painted Vandyke's pictures, Shakspeare written Milton's verses, Mozart composed Rossini's music, or Jefferson followed Hamilton's policy? Here, then, we have excellencies, perhaps of equal degree, but of very different kinds. Nature, from her inexhaustible store, has not only unequally, but variously, bestowed her favors, and this infinite variety of gifts, as infinite as the variety of faces, God has doubtless designed for the happiness of men, and for their more intimate union, in making them dependent one on another. As each creature sings his Maker's praise in his own voice and cadence, the sparrow in his twitter, the nightingale in her warble, so each human being proclaims the Almighty's glory by the rightful use of his talents, whether great or small, for the promotion of his fellow-creatures' happiness; one may raise pious emotion in the breast by the tuneful melody of his song; another by the beauty and vividness of his images on canvas or in verse; a third discovers new worlds – additional evidences of His omnipotence who made them – and, by his calculations, demonstrates, even to the sceptic, the wonderful mechanism of the universe; to another, again, it is given to guide a nation's councils, and, by His assistance, to avert danger, or correct evils. Fie upon those who would raise man's powers above those of God, and ascribe diversity of talents to education and accident, rather than to His wisdom and design. Can we not admire the Almighty as well in the variety as in a fancied uniformity of His works? Harmony consists in the union of different sounds; the harmony of the universe, in the diversity of its parts.
What is true of a society composed of individuals, is true of that vast political assemblage composed of nations. That each has a career to run through, a destiny to fulfil, is my firm and unwavering belief. That each must be gifted with peculiar qualities for that purpose, is a mere corollary of the proposition. This has been the opinion of all ages: "The men of Bœotia are noted for their stolidity, those of Attica for their wit." Common parlance proves that it is now, to-day, the opinion of all mankind, whatever theorists may say. Many affect to deride the idea of "manifest destiny" that possesses us Anglo-Americans, but who in the main doubts it? Who, that will but cast one glance on the map, or look back upon our history of yesterday only, can think of seriously denying that great purposes have been accomplished, will still be accomplished, and that these purposes were designed and guided by something more than blind chance? Unroll the page of history – of the great chain of human events, it is true, we perceive but few links; like eternity, its beginning is wrapt in darkness, its end a mystery above human comprehension – but, in the vast drama presented to us, in which nations form the cast, we see each play its part, then disappear. Some, as Mr. Gobineau has it, act the kings and rulers, others are content with inferior roles.
As it is incompatible with the wisdom of the Creator, to suppose that each nation was not specially fitted16 for the part assigned to it, we may judge of what they were capable of by what they have accomplished.
History, then, must be our guide; and never was epoch more propitious, for never has her lamp shone brighter. The study of this important science, which Niebuhr truly calls the magistra vitæ, has received within our days an impulse such as it never had before. The invaluable archæological treasures which the linguists and antiquarians of Europe have rescued from the literature and monuments of the great nations of former ages, bring – as it were – back to life again the mouldered generations of the dim past. We no longer content ourselves with chronological outlines, mere names, and unimportant accounts of kings and their quarrels; we seek to penetrate into the inner life of those multitudes who acted their part on the stage of history, and then disappeared, to understand the modes of thought, the feelings, ideas, instincts, which actuated them, and made them what they were. The hoary pyramids of the Nile valley are forced to divulge their age, the date of a former civilization; the temples and sepulchres, to furnish a minute account of even the private life of their builders;17 the arrow-headed characters on the disinterred bricks of the sites of Babylon and Nineveh, are no longer a secret to the indefatigable orientalists; the classic writers of Hindostan and China find their most zealous scholiasts, and profoundest critics, in the capitals of Western Europe. The dross of childish fables, which age after age has transmitted to its successor under the name of history, is exposed to the powerful furnace of reason and criticism, and the pure ore extracted, by such men as Niebuhr, Heeren, Ranke, Gibbon, Grote. The enthusiastic lover of ancient Rome now sees her early history in clearer, truer colors than did her own historians.
But, if history is indispensable to ethnology, the latter is no less so to a true understanding of history. The two sciences mutually shed light on one another's path, and though one of them is as yet in its infancy, its wonderful progress in so short a time, and the almost unparalleled attention which it has excited at all hands, are bright omens for the future. It will be obvious that, by ethnology, we do not mean ethnography, with which it has long been synonymous. Their meaning differs in the same manner, they bear almost the same relation to one another as geology and geography. While ethnography contents herself with the mere description and classification of the races of man, ethnology, to borrow the expressive language of the editor of the London Ethnological Journal, "investigates the mental and physical differences of mankind, and the organic laws upon which they depend; seeks to deduce from these investigations principles of human guidance, in all the important relations of social and national existence."18 The importance of this study cannot be better expressed than in the words of a writer in the North British Review for August, 1849: "No one that has not worked much in the element of history, can be aware of the immense importance of clearly keeping in view the differences of race that are discernible among the nations that inhabit different parts of the world… In speculative history, in questions relating to the past career and the future destinies of nations, it is only by a firm and efficient handling of this conception of our species, as broken up into so many groups or masses, physiologically different to a certain extent, that any progress can be made, or any available conclusions accurately arrived at."19
But in attempting to divide mankind into such groups, an ethnologist is met by a serious and apparently insurmountable difficulty. The gradation of color is so imperceptible from the clearest white to the jettest black; and even anatomical peculiarities, normal in one branch, are found to exist, albeit in exceptional cases, in many others; so that the ethnographers scarce know where to stop in their classification, and while some recognize but three grand varieties, others contend for five, for eleven, or even for a much greater number. This difficulty arises, in my estimation, mainly from the attempt to class mankind into different species, that is, groups who have a separate origin; and also, from the proneness to draw deductions from individual instances, by which almost any absurdity can be sustained, or truth refuted. As we have already inveighed against the latter error, and shall therefore try to avoid falling into it; and as we have no desire to enter the field of discussion about unity or plurality of species, we hope, in a great measure, to obviate the difficulties that beset the path of so many inquirers. By the word race20 we mean, both here and in the body of the work, such branches of the human family as are distinguished in the aggregate by certain well-defined physical or mental peculiarities, independent of the question whether they be of identical or diverse origin. For the sake of simplicity, these races are arranged in several principal classes, according to their relative affinities and resemblances. The most popular system of arrangement is that of Blumenbach, who recognizes five grand divisions, distinguished by appellations descriptive either
Since writing the above, I lit upon the following striking confirmation of my idea by Dr. Pickering, whose analogism here so closely resembles mine, as almost to make me suspect myself of unconscious plagiarism. "While admitting the general truth, that mankind are essentially alike, no one doubts the existence of character, distinguishing not only individuals, but communities and nations. I am persuaded that there is, besides, a character of race. It would not be difficult to select epithets; such as 'amphibious, enduring, insititious;' or to point out as accomplished by one race of men, that which seemed beyond the powers of another. Each race possessing its peculiar points of excellence, and, at the same time, counterbalancing defects, it may be that union was required to attain the full measure of civilization. In the organic world, each field requires a new creation; each change in circumstances going beyond the constitution of a plant or animal, is met by a new adaptation, until the whole universe is full; while, among the immense variety of created beings, two kinds are hardly found fulfilling the same precise purpose. Some analogy may possibly exist in the human family; and it may even be questioned, whether any one of the races existing singly would, up to the present day, have extended itself over the whole surface of the globe." —
Since Champollion's fortunate discovery of the Rosetta stone, which furnished the key to the hieroglyphics, the deciphering of these once so mysterious characters has made such progress, that Lepsius, the great modern Egyptologist, declares it possible to write a minute court gazette of the reign of Ramses II., the Sesostris of the Greeks, and even of monarchs as far back as the IVth dynasty. To understand that this is no vain boast, the reader must remember that these hieroglyphics mostly contain records of private or royal lives, and that the mural paintings in the temples and sepulchral chambers, generally represent scenes illustrative of trades, or other occupations, games, etc., practised among the people of that early day.
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The term "race" is of relative meaning, and, though often erroneously used synonymously with
That the question of species, when disconnected from any theological bearing, is one belonging exclusively to the province of the naturalist, and in which the metaphysician can have but a subordinate part, may be illustrated by a homely simile. Diversity of talent in the same family involves no doubt of parentage; but, if one child be born with a black skin and woolly hair, questions about the paternity might indeed arise.