The Moral and Intellectual Diversity of Races

There is a callousness in the negro, which strikingly distinguishes him from the whites, though it is possessed in perhaps an equal degree by other races. I borrow from Mr. Van Amringe's Nat. Hist. of Man, a few remarks on this subject by Dr. Mosely, in his Treatise on Tropical Diseases: "Negroes," says the Doctor, "whatever the cause may be, are devoid of sensibility (physical) to a surprising degree. They are not subject to nervous diseases. They sleep sound in every disease, nor does any mental disturbance ever keep them awake. They bear chirurgical operations much better than white people, and what would be the cause of insupportable pain to a white man, a negro would almost disregard. I have amputated the legs of many negroes, who have held the upper part of the limb themselves." Every southern planter, and every physician of experience in the South, could bear witness to these facts. – H.

193

Thinking that it might not be uninteresting to some of our readers to see the views concerning the negro of another European writer besides Mr. Gobineau, I subjoin the following extract from Mr. Tschudi's Travels in South America. Mr. Tschudi is a Swiss naturalist of undoubted reputation, an experienced philosophic observer, and a candid seeker for truth. His opinion is somewhat harsher than would be that of a man who had resided among that class all his life, but it nevertheless contains some valuable truths, and is, at least, curious on account of the source whence it comes.

"In Lima, and, indeed, throughout the whole of Peru, the free negroes are a plague to society. Too indolent to support themselves by laborious industry, they readily fall into any dishonest means of getting money. Almost all the robbers that infest the roads on the coast of Peru are free negroes. Dishonesty seems to be a part of their very nature; and, moreover, all their tastes and inclinations are coarse and sensual. Many warm defenders excuse these qualities by ascribing them to the want of education, the recollection of slavery, the spirit of revenge, etc. But I here speak of free-born negroes, who are admitted into the houses of wealthy families, who, from their early childhood, have received as good an education as falls to the share of many of the white Creoles – who are treated with kindness and liberally remunerated, and yet they do not differ from their half-savage brethren who are shut out from these advantages. If the negro has learned to read and write, and has thereby made some little advance in education, he is transformed into a conceited coxcomb, who, instead of plundering travellers on the highway, finds in city life a sphere for the indulgence of his evil propensities… My opinion is, that the negroes, in respect to capability for mental improvement, are far behind the Europeans; and that, considered in the aggregate, they will not, even with the advantages of careful education, attain a very high degree of cultivation. This is apparent from the structure of the skull, on which depends the development of the brain, and which, in the negro, approximates closely to the animal form. The imitative faculty of the monkey is highly developed in the negro, who readily seizes anything merely mechanical, whilst things demanding intelligence are beyond his reach. Sensuality is the impulse which controls the thoughts, the acts, the whole existence of the negroes. To them, freedom can be only nominal, for if they conduct themselves well, it is because they are compelled, not because they are inclined to do so. Herein lie at once the cause of, and the apology for, their bad character." (Travels in Peru, London, 1848, p. 110, et passim.) – H.

194

The sickening moral degradation of some of the branches of our species is well known to the student of anthropology, though, for obvious reasons, details of this kind cannot find a place in books destined for the general reader. – H.

195

As many of the terms of modern ethnography have not yet found their way into the dictionaries, I shall offer a short explanation of the meaning of this word, for the benefit of those readers who have not paid particular attention to that science.

The word "Arian" is derived from Aryas or Αριοι, respectively the indigenous and the Greek designation of the ancient Medes, and is applied to a race, or rather a family of races, whose original ethnological area is not as yet accurately defined, but who have gradually spread from the centre of Asia to the mouth of the Ganges, to the British Isles, and the northern extremities of Scandinavia. To this family of races belong, among others, the ancient Medes and Persians, the white conquerors of India (now forming the caste of the Brahmins), and the Germanic races. The whole group is often called Indo-European. The affinities between the Greek and the German languages had long been an interesting question to philologists; but Schlegel, I believe, was the first to discover the intimate relations between these two and the Sanscrit, and he applied to the whole three, and their collateral branches, the name of Indo-Germanic languages. The discovery attracted the attention both of philologists and ethnographers, and it is now indubitably proved that the civilizers of India, and the subverters of the Roman Empire are descended from the same ethnical stock. It is known that the Sanscrit is as unlike all other Indian languages, as the high-caste Brahmins are unlike the Pariahs and all the other aboriginal races of that country; and Latham has lately come to the conclusion that it has actually been carried to India from Europe. It will be seen from this that Mr. Gobineau, in his view of the origin of various civilizations, is supported in at least several of the most important instances.

It is a familiar saying that civilization travels westward: if we believe ethnologists, the Arian races have always migrated in that direction– from Central Asia to India, to Asia Minor, to Egypt, to Greece, to Western Europe, to the western coasts of the Atlantic, and the same impulse of migration is now carrying them to the Pacific. – H.

196

Natural History of Man and Monkeys.

197

Fauna and Flora within Living Animals, p. 9.

198

Doctrine of the Unity of the Human Race, p. 10.

199

We are told that the pigs in one department of France are all black, in another, all white, and local causes are assigned! When I was a boy, my father introduced what was then called the China hog into the Union District, South Carolina; they were black, with white faces. On a visit to that district about twelve years ago, I found the whole country for 40 miles covered with them. On a visit one year ago, I found they had been supplanted entirely by other breeds of different colors: the old familiar type had disappeared.

200

Op. cit., p. 177.

201

Domestication et Naturalization des Animaux utiles, par M. Isadore Geoffroy St. Hilaire, p. 71, Paris, 1854.

202

Ibid.

203

Columbia, p. 135.

204

De la Longevité Humaine, &c., par P. Flourens, Paris, 1855.

205

M. Flourens here, perhaps, speaks too positively. The blood of the apparently lost species will show itself from time to time for many, if not endless generations.

206

Op. cit.

207

Op. cit., p. 122.

208

It has been objected, that the drawings cannot be relied on, as some of these types are no longer to be found. But there are several well-marked types of domestic animals on the old monuments that no longer exist, because they have been supplanted by better breeds. In this country several varieties of the Indian dogs are rapidly disappearing for the same reason. The llama must give place, in the same way, to the cow and the horse. Many other instances may be cited.

209

Op. cit., p. 29. 1854.

210

Op. cit., p. 101.

211

Op. cit., p. 53.

212

Geographical Dist., p. 17.

This work, I believe, is not yet issued, but Dr. Pickering has kindly sent me the first 150 pages, as printed.

213

Prichard, Nat. Hist. of Man, p. 8. London, 1843.

214

See "Types of Mankind," by Nott and Gliddon.