The Moral and Intellectual Diversity of Races. Gobineau Arthur

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