The Moral and Intellectual Diversity of Races. Gobineau Arthur
we could not tell them apart; yet all, if pure blood, have the same characteristics in common that distinguish them from the white. I have been prolix, but intentionally so, in my discrimination between individual distinction and those of race, because of the latter, comparative anatomy takes cognizance; the former are left to phrenology, and I wished to remove any suspicion that in the investigation of moral and intellectual diversities of races, recourse must be had to the ill-authenticated speculations of a dubious science. But, from the data of comparative anatomy, attained by a slow and cautious progress, we deduce that races are distinguished by certain permanent physical characteristics; and, if these physical characteristics correspond to the mental, it follows as an obvious conclusion that the latter are permanent also. History ratifies the conclusion, and the common sense of mankind practically acquiesces in it.
To return, then, to our author. I would add to his two elements of civilization a third – intellect per se; or rather, to speak more correctly, I would subdivide one of his elements into two, of which one is probably dependent on physical conformation. The combinations will then be more complex, but will remove every difficulty.
I remarked that although we may consider all races as possessed of equal moral endowments, we yet may speak of moral diversities; because, without the light of revelation, man has nothing but his intellect whereby to compass the immaterial world, and the manifestation of his moral faculties must therefore be in proportion to the clearness of his intellectual, and their preponderance over the animal tendencies. The three I consider as existing about in the following relative proportions in the three great groups under which Mr. Gobineau and Mr. Latham28 have arranged the various races – a classification, however, which, as I already observed, I cannot entirely approve.
But the races comprised in each group vary among themselves, if not with regard to the relative proportion in which they possess the elements of civilization, at least in their intensity. The following formulas will, I think, apply to the majority of cases, and, at the same time, bring out my idea in a clearer light: —
If the animal propensities are strongly developed, and not tempered by the intellectual faculties, the moral conceptions must be exceedingly low, because they necessarily depend on the clearness, refinement, and comprehensiveness of the ideas derived from the material world through the senses. The religious cravings will, therefore, be contented with a gross worship of material objects, and the moral sense degenerate into a grovelling superstition. The utmost elevation which a population, so constituted, can reach, will be an unconscious impersonation of the good aspirations and the evil tendencies of their nature under the form of a good and an evil spirit, to the latter of which absurd and often bloody homage is paid. Government there can be no other than the right which force gives to the strong, and its forms will be slavery among themselves, and submissiveness of all to a tyrannical absolutism.
When the same animal propensities are combined with intellect of a higher order, the moral faculties have more room for action. The penetration of intellect will not be long in discovering that the gratification of physical desires is easiest and safest in a state of order and stability. Hence a more complex system of legislation both social and political. The conceptions of the Deity will be more elevated and refined, though the idea of a future state will probably be connected with visions of material enjoyment, as in the paradise of the Mohammedans.
Where the animal propensities are weak and the intellect feeble, a vegetating national life results. No political organization, or of the very simplest kind. Few laws, for what need of restraining passions which do not exist. The moral sense content with the vague recognition of a superior being, to whom few or no rites are rendered.
1. According to Latham's classification, op. cit.
But when the animal propensities are so moderate as to be subordinate to an intellect more or less vigorous, the moral aspirations will yearn towards the regions of the abstract. Religion becomes a system of metaphysics, and often loses itself in the mazes of its own subtlety. The political organization and civil legislation will be simple, for there are few passions to restrain; but the laws which regulate social intercourse will be many and various, and supposed to emanate directly from the Deity.
Strong animal passions, joined to an intellect equally strong, allow the greatest expanse for the moral sense. Political organizations the most complex and varied, social and civil laws the most studied, will be the outward character of a society composed of such elements. Internally we shall perceive the greatest contrasts of individual goodness and wickedness. Religion will be a symbolism of human passions and the natural elements for the many, an ingenious fabric of moral speculations for the few.
I have here rapidly sketched a series of pictures from nature, which the historian and ethnographer will not fail to recognize. Whether the features thus cursorily delineated are owing to the causes to which I ascribe them, I must leave for the reader to decide. My space is too limited to allow of my entering into an elaborate argumentation. But I would observe that, by taking this view of the subject, we can understand why all human – and therefore false – religions are so intimately connected with the social and political organization of the peoples which profess them, and why they are so plainly mapped out on the globe as belonging to certain races, to whom alone they are applicable, and beyond whose area they cannot extend: while Christianity knows no political or social forms, no geographical or ethnological limits. The former, being the productions of human intellect, must vary with its variation, and perish in its decay, while revelation is universal and immutable, like the Intelligence of which it is the emanation.
It is time now to conclude the task, the accomplishment of which has carried me far beyond the limits I had at first proposed to myself. If I have so long detained the reader on the threshold of the edifice, it was to facilitate his after progress, and to give him a chart, that he may not lose himself in the vast field it covers. There he may often meet me again, and if I be sometimes deemed officious with my proffered explanations, he will at least give me credit for good intentions, and he may, if he chooses, pass me without recognition. Both this introduction and notes in the body of the work were thought necessary for several reasons. First, the subject is in some measure a new one, and it was important to guard against misconception, and show, right at the beginning, what was attempted to be proved, and in what manner. Secondly, the author wrote for a European public, and many allusions are made, or positions taken, upon an assumed knowledge of facts, of which the general reader on this side of the ocean can be supposed to have but a slight and vague apprehension. Thirdly, the author has, in many cases, contented himself with abstract reasoning, and therefore is sometimes chargeable with obscureness, on which account familiar illustrations have been supplied. Fourthly, the volume now presented to the reader is one of a series of four, the remainder of which, if this meets the public approbation, may in time appear in an English garb. But it was important to make this, as much as possible, independent of the others and complete in itself. The discussion of the moral and intellectual diversities of the various groups of the human family, is, as I have before shown, totally independent of the question of unity or diversity of species; yet, as it increases the interest attached to the solution of that question, which has been but imperfectly discussed by the author, my esteemed friend, Dr. J. C. Nott, who has so often and so ably treated the subject, has promised to furnish, in notes and an appendix, such additional facts pertaining to his province as a naturalist, as may assist the reader in arriving at a correct opinion.
With regard to the translation, it must be observed that it is not a literal rendering of the original. The translator has aimed rather at giving the meaning, than the exact words or phraseology of the author, at no time, however, departing from the former. He has, in some instances, condensed or omitted what seemed irrelevant, or useless to the discussion of the question in this country, and in a few cases, he has transposed a sentence to a different part of the paragraph, where it seemed more in its place, and more effective. To explain and justify these alterations, we must remind our readers that the author wrote for a public essentially different from that of the translator; that continental writers on grave subjects are in general more intent upon vindicating their opinions than the form in which they express them, and seldom devote that attention to style which English or American readers expect; to
Nat. Hist. of the Varieties of Man. London.