The Moral and Intellectual Diversity of Races. Gobineau Arthur
perfection in the useful arts, but, without infiltration of a different element, will never be distinguished for poetry, painting, sculpture, etc.; and vice versa. Its nature may be belligerent, and it will always find causes for quarrel; or it may be pacific, and then it will manage to live at peace, or fall a prey to a neighbor.
In the same manner, the government of a race will be in accordance with its instincts, and here I have the weighty authority of the author of Democracy in America, in my favor, and the author's whom I am illustrating. "A government," says De Tocqueville,24 "retains its sway over a great number of citizens, far less by the voluntary and rational consent of the multitude, than by that instinctive, and, to a certain extent, involuntary agreement, which results from similarity of feelings, and resemblances of opinions. I will never admit that men constitute a social body, simply because they obey the same head and the same laws. A society can exist only when a great number of men consider a great number of things in the same point of view; when they hold the same opinions upon many subjects, and when the same occurrences suggest the same thoughts and impressions to their minds." The laws and government of a nation are always an accurate reflex of its manners and modes of thinking. "If, at first, it would appear," says Mr. Gobineau, "as if, in some cases, they were the production of some superior individual intellect, like the great law-givers of antiquity; let the facts be more carefully examined, and it will be found that the law-giver – if wise and judicious – has contented himself with consulting the genius of his nation, and giving a voice to the common sentiment. If, on the contrary, he be a theorist like Draco, his system remains a dead letter, soon to be superseded by the more judicious institutions of a Solon who aims to give to his countrymen, not the best laws possible, but the best he thinks them capable of receiving." It is a great and a very general error to suppose that the sense of a nation will always decide in favor of what we term "popular" institutions, that is to say, such in which each individual shares more or less immediately in the government. Its genius may tend to the establishment of absolute authority, and in that case the autocrat is but an impersonation of the vox populi, by which he must be guided in his policy. If he be too deaf or rash to listen to it, his own ruin will be the inevitable consequence, but the nation persists in the same career.
The meaning of the word degeneracy is now obvious. This inevitable evil is concealed in the very successes to which a nation owes its splendor. Whether, like the Persians, Romans, &c., it is swallowed up and absorbed by the multitudes its arms have subjected, or whether the ethnical mixture proceeds in a peaceful manner, the result is the same. Even where no foreign conquests add suddenly hundreds of thousands of a foreign population to the original mass, the fertility of uncultivated fields, the opulence of great commercial cities, and all the advantages to be found in the bosom of a rising nation, accomplish it, if in a less perceptible, in a no less certain manner. The two young nations of the world are now the United States and Russia. See the crowds which are thronging over the frontiers of both. Both already count their foreign population by millions. As the original population – the initiatory element of the whole mass – has no additions to its numbers but its natural increase, it follows that the influent elements must, in course of time, be of equal strength, and the influx still continuing, finally absorb it altogether. Sometimes a nation establishes itself upon the basis of a much more numerous conquered population, as in the case of the Frankish conquerors of Gaul; then the amalgamation of ranks and classes produces the same results as foreign immigration. It is clear that each new ethnical element brings with it its own characteristics or instincts, and according to the relative strength of these will be the modifications in government, social relations, and the whole tendencies of the race. The modifications may be for the better, they may be for the worse; they may be very gradual, or very sudden, according to the merit and power of the foreign influence; but in course of time they will amount to radical, positive changes, and then the original nation has ceased to exist.
This is the natural death of human societies. Sometimes they expire gently and almost imperceptibly; oftener with a convulsion and a crash. I shall attempt to explain my meaning by a familiar simile. A mansion is built which in all respects suits the taste and wants of the owner. Succeeding generations find it too small, too dark, or otherwise ill adapted to their purposes. Respect for their progenitor, and family association, prevent, at first, very extensive changes, still each one makes some; and as these associations grow fainter, the changes become more radical, until at last nothing of the old house remains. But if it had previously passed into the hands of a stranger, who had none of these associations to venerate and respect, he would probably have pulled it down at once and built another.
An empire, then, falls, when the vitalizing principle which gave it birth is exhausted; when its parts are connected by none but artificial ties, and artificial ties are all those which unite races possessed of different instincts. This idea is expressed in the beautiful image of the inspired prophet, when he tells the mighty king that great truth, which so many refuse to believe, that all earthly kingdoms must perish until "the God of Heaven set up a kingdom which shall never be destroyed."25 "Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee, and the form thereof was terrible. This image's head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, his legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshing-floors; and the wind carried them away, that no place was found for them."26
I have now illustrated, to the best of my abilities, several of the most important propositions of Mr. Gobineau, and attempted to sustain them by arguments and examples different from those used by the author. For a more perfect exposition I must refer the reader to the body of the work. My purpose was humbly to clear away such obstacles as the author has left in the path, and remove difficulties that escaped his notice. The task which I have set myself, would, however, be far from accomplished, were I to pass over what I consider a serious error on his part, in silence and without an effort at emendation.
Civilization, says Mr. Gobineau, arises from the combined action and mutual reaction of man's moral aspirations, and the pressure of his material wants. This, in a general sense, is obviously true. But let us see the practical application. I shall endeavor to give a concise abstract of his views, and then to point out where and why he errs.
In some races, says he, the spiritual aspirations predominate over their physical desires, in others it is the reverse. In none are either entirely wanting. According to the relative proportion and intensity of either of these influences, which counteract and yet assist each other, the tendency of the civilization varies. If either is possessed in but a feeble degree, or if one of them so greatly outweighs the other as to completely neutralize its effects, there is no civilization, and never can be one until the race is modified by intermixture with one of higher endowments. But if both prevail to a sufficient extent, the preponderance of either one determines the character of the civilization. In the Chinese, it is the material tendency that prevails, in the Hindoo the other. Consequently we find that in China, civilization is principally directed towards the gratification of physical wants, the perfection of material well-being. In other words, it is of an eminently utilitarian character, which discourages all speculation not susceptible of immediate practical application.
This well describes the Chinese, and is precisely the picture which M. Huc, who has lived among them for many years, and has enjoyed better opportunities for studying their genius than any other writer, gives of them in his late publication.27
Hindoo culture, on the contrary, displays a very opposite tendency. Among that nation, everything is speculative, nothing practical. The toils of human intellect are in the regions of the abstract where the mind often loses itself in depths beyond its sounding. The material wants are few and easily supplied. If great works are undertaken, it is in honor of the gods, so that even their physical labor bears homage to the invisible rather than the visible world. This also is a tolerably correct picture.
He therefore divides
Democracy in America, vol. ii. ch. xviii. p. 424.
Daniel ii. 44.
Daniel ii. 31 to 35.
Among many passages illustrative of the ultra utilitarianism of the Chinese, I can find space but for one, and that selected almost at random. After speaking of the exemplary diffusion of primary instruction among the masses, he says that, though they all read, and frequently, yet even their reading is of a strictly utilitarian character, and never answers any but practical purposes or temporary amusement. The name of the author is seldom known, and never inquired after. "That class are, in their eyes, only idle persons, who pass their time in making prose or verse. They have no objection to such a pursuit. A man may, they say, 'amuse himself with his pen as with his kite, if he likes it as well – it is all a matter of taste.' The inhabitants of the celestial empire would never recover from their astonishment if they knew to what extent intellectual labor may be in Europe a source of honor and often wealth. If they were told that a person among us may obtain great glory by composing a drama or a novel, they would either not believe it, or set it down as an additional proof of our well-known want of common sense. How would it be if they should be told of the renown of a dancer or a violin player, and that one cannot make a bound, nor the other draw a bow anywhere without thousands of newspapers hastening to spread the important news over all the kingdoms of Europe!
"The Chinese are too decided utilitarians to enter into our views of the arts. In their opinion, a man is only worthy of the admiration of his fellow-creatures when he has well fulfilled the social duties, and especially if he knows better than any one else how to get out of a scrape. You are regarded as a man of genius if you know how to regulate your family, make your lands fruitful, traffic with ability, and realize great profits. This, at least, is the only kind of genius that is of any value in the eyes of these eminently practical men." —