The Moral and Intellectual Diversity of Races

I have purposely selected these two characteristics of the German races – respect for woman, and love of liberty, or, what is more, a capacity for establishing and preserving liberal institutions. The question now resolves itself into this: Does woman occupy the highest rank, do liberal institutions best flourish where the Germanic race is most pure? I will not answer the question, but beg the reader to compare the more Germanic countries with those that are less so – England, Holland, Denmark, Sweden, Norway, and Northern Germany, with France, Spain, Italy, Greece, and Russia; the United States and Canada, with Mexico and the South American republics.

Mr. Gobineau speaks of the utilitarian character of the Germanic races, but furnishes no proofs of his assertion. I shall therefore endeavor to supply the deficiency.

Those countries which ethnology tells us contain the most Germanic populations, viz: England, the northern States of Europe, including Holland, and the United States, have the entire commerce, and nearly all the manufacture of the whole world in their hands. They have given to mankind all the great inventions which shed an everlasting lustre over our era. They, together, possess nine-tenths of all the railroads built in the world, and the greater part of the remaining tenth was built by their enterprise and capital. Whatever perfection in the useful arts one of these countries attains, is readily adopted by all; slowly only, and sometimes never by any of the others.

On the other hand, we find that the polite arts do not meet, in these countries, with a very congenial soil. Artists may flock thither, and, perhaps, reap a harvest of gold; but they seldom stay. The admiration which they receive is oftenest the mere dictate of fashion. It is true that England, Denmark, Holland, Sweden, and the United States, have produced some eminent artists, but the mass of the population do not exhibit that innate taste, that passionate fondness for the arts, which we find among all classes in Italy, Spain, and to some extent in France and Southern Germany.

Before I conclude this hasty sketch, for which I crave the reader's indulgence, I wish to draw attention to a striking instance of the permanency of ethnical characteristics. The nations that most fondly and most successfully plough the briny main, are the English, the Americans, the Swedes, Danes, Dutch. Notwithstanding the littleness of these latter, they have successfully competed in maritime discovery with larger nations; and even now, own considerable and far distant colonial possessions. The Dutch, for a time, were the greatest maritime power in the world, and to this day carry on an extensive and profitable commerce. History tells us that the forefathers of these nations were distinguished by the same nautical genius.

The real Saxons – the invaders of England – are mentioned already in the middle of the second century, by Ptolemy, as skilful sailors. In the fourth and fifth century, they became dreaded from their piracies. They and their confederates, the Angles, originally inhabited the present Holstein, and the islands in the vicinity of the Baltic coast. Their neighbors, the Danes, were equally famous for maritime exploits. Their celebrated vykings still live in song and tale. Their piratical incursions and settlements in England, are known to every schoolboy. How familiar the Normans were with the watery element, is abundantly proved by history. They ascended the Rhine, and other rivers, for hundreds of miles, marking their landing-place by devastation.

Of the Angle, the Saxon, the Dane, and the Norman, the present Englishman and his adventurous brother of Massachusetts, are lineal descendants. The best sailors in our commercial navy, next to the native sailors, are the Danes and the Swedes. Normandy, to this day, furnishes the best for the French service. – H.

CHAPTER VIII.

CIVILIZATION

Mr. Guizot's and Mr. W. von Humboldt's definitions examined. Its elements.

The reader will here pardon me an indispensable digression. I make use at almost every moment of a term comprising in its extensive signification a collection of ideas which it is important to define accurately: civilization. The greater or less degree in which this term is applicable to the social condition of various nations, is my only standard for the comparative merit of races. I also speak of a European civilization, in contradistinction to others of a different character. It is the more necessary to avoid the least vagueness, as I am under the disagreeable necessity of differing from a celebrated writer, who has assumed the special task of determining the meaning and comprehensiveness of this expression.

Mr. Guizot, in his History of Civilization in Modern Europe, makes use of a term which seems to me to give rise to a serious confusion of ideas, and lead to positive errors. He says that civilization is a fact.

Now, either the word fact must here be understood in a sense much less strict and precise than common usage requires, a sense so indistinct – I might almost say elastic – as has never pertained to it, or what we comprehend under the term civilization cannot be expressed by the word fact. Civilization is not a fact; it is a series, a concatenation of facts, more or less logically united, and resulting from ideas often sufficiently diverse: ideas and facts continually reproduce each other. Civilization is a term applied to a certain state or condition in which a society exists – a condition which is of its own creation, bears its character, and, in turn, reacts upon it. This condition is of so variable a nature, that it cannot be called a fact; for a fact cannot be variable without ceasing to be a fact. In other words, there is more than one civilization: there are various kinds. Thus, a civilization may flourish under every form of government, and it does not cease to exist when civil commotions destroy or alter that form.

Let it not be understood that I esteem governmental forms of little importance. Their choice is intimately connected with the prosperity of the society: if judicious, promoting and developing it; if unpractical, endangering its destruction. But I speak not here of the temporary prosperity or misery of a society. I speak of its civilization; and this is a phenomenon whose causes must be sought elsewhere, and deeper than in transient political forms. Its character, its growth, fecundity, or barrenness, depends upon elementary principles of far greater importance.

But, in Mr. Guizot's opinion, civilization is a fact, a unity; and it is of an essentially political character. Let us see how he defines it. He has chosen a series of hypotheses, describing society in various conditions, and then asks if the state so described is, in the general opinion of mankind, the state of a people advancing in civilization – if it answers to the signification which mankind generally attaches to this word.[92 - Hazlitt's translation, vol. i. p 21. New York, 1855. – H.]

"First imagine a people whose outward circumstances are easy and agreeable; few taxes; few hardships; justice is fairly administered; in a word, physical existence, taken altogether, is satisfactorily and happily regulated. But, with all this, the moral and intellectual energies of this people are studiously kept in a state of torpor and inertness. It can hardly be called oppression; its tendency is not of that character – it is rather compression. We are not without examples of this state of society. There have been a great number of little aristocratic republics, in which the people have been thus treated like a flock of sheep, carefully tended, physically happy, but without the least intellectual and moral activity. Is this civilization? Do we recognize here a people in a state of moral and social advancement?"

I know not whether such a people is in a state of advancement, but it certainly may be in a very advanced state of civilization, else we should find ourselves compelled to class among the savages or barbarians all those aristocratic republics of ancient and modern times, which answer Mr. Guizot's description. But the common sense of mankind would never ratify a method which ejected from within the pale of civilization not only the Phenicians, Carthaginians, and Lacedæmonians, but even Venice, Genoa, Pisa, the free cities of Germany – in fact, all the powerful municipalities of the last centuries. But, besides this mode of proceeding being too paradoxical and restrictive, it seems to me to encounter another difficulty. Those little aristocratic states, to whom, on account of their form of government, Mr. Guizot denies the aptitude for civilization, have, for the most part, never been in possession of a special culture peculiar to themselves. Powerful as many of them have been, they assimilated, in this respect, with nations differently governed, but of consanguineous affinity; they formed a fragment only of a greater and more general civilization. Thus, the Carthaginians and Phenicians, though at a great distance from one another, had a similar mode of culture, the type of which must be sought in Assyria. The Italian republics participated in the same ideas and opinions which developed themselves in the bosom of neighboring monarchies. The imperial cities of Thuringia and Suabia, although perfectly independent in a political point of view, were nevertheless intimately united with the general progressive or retrogressive movement of the whole German race. Mr. Guizot, therefore, by assigning to the people of different countries degrees of merit proportionate to the degree and form of their liberty, creates unjustifiable subdivisions in the same race, and makes distinctions without a difference. A lengthy discussion is not in its place here, and I shall therefore proceed rapidly. If, however, it were necessary to enter into a controversy, might we not justly protest against recognizing any inferiority in the case of Genoa, Pisa, Venice, and others, when compared with countries like Milan, Naples, or Rome?

Mr. Guizot has himself foreseen this difficulty, and removed the objection. If he does not recognize a state of civilization among a people "mildly governed, but in a state of compression," neither does he accord this prerogative to another, "whose outward circumstances are less favorable and agreeable, although supportable, but whose intellectual and moral cravings have not been entirely neglected; among whom pure and elevated sentiments have been cultivated, and religious and moral notions reached a certain degree of improvement, but among whom the desire of liberty has been stifled; where a certain portion of truth is doled out to each, but no one permitted to seek for it himself. This is the condition to which most of the populations of Asia are sunk, because theocratical governments there restrain the progress of mankind; such, for instance, is the state of the Hindoos."

Thus, besides the aristocratic nations of the earth, we must moreover exclude from the pale of civilization the Hindoos, Egyptians, Etruscans, Peruvians, Thibetans, Japanese – nay, even modern Rome and her territories.

I omit the last two hypotheses, because, thanks to the first two, the state of civilization is already restricted within boundaries so contracted that scarce any people on the globe is justified in pretending to it. A nation, then, can be called civilized only when it enjoys institutions happily blending popular liberty and the requisite strength of authority for maintaining order; when its progress in material well-being and its moral development are co-ordinate in a certain manner, and no other; where religion, as well as government, is confined within limits accurately defined, which neither ever transgresses; where each individual possesses clearly determinate and inalienable rights. According to this formula, no nation can be civilized unless its political institutions are of the constitutional and representative form, and consequently it is impossible to save many European nations from the reproach of barbarism. Then, measuring the degree of civilization by the perfection of this same and only political form, we are compelled to place in a second rank all those constitutional states which have ill employed the engine of parliament, to reserve the crown exclusively for those who know how to make good use of it. By this reasoning, I am forced to consider as truly civilized, in the past as well as the present, none but the single English nation.[93 - A careful comparison of Mr. Guizot's views with those expressed by Count Gobineau upon this interesting subject convinced me that the differences of opinion between these two investigators required a more careful and minute examination than the author has thought necessary. With this view, I subjoin further extracts from the celebrated "History of Civilization in Europe," from which, I think, it will appear that few of the great truths comprised in the definition of civilization have escaped the penetration and research of the illustrious writer, but that, being unable to divest himself of the idea of unity of civilization, he has necessarily fallen into an error, with which a great metaphysician justly charges so many reasoners. "It is hard," says Locke, speaking of the abuse of words, "to find a discourse written on any subject, especially of controversy, wherein one shall not observe, if he read with attention, the same words (and those commonly the most material in the discourse, and upon which the argument turns) used sometimes for one collection of simple ideas, and sometimes for another… A man, in his accompts with another, might with as much fairness, make the characters of numbers stand sometimes for one, and sometimes for another collection of units (e. g., this character, 3, stand sometimes for three, sometimes for four, and sometimes for eight), as, in his discourse or reasoning, make the same words stand for different collections of simple ideas."Mr. Guizot opens his first lecture by declaring his intention of giving a "general survey of the history of European civilization, of its origin, its progress, its end, its character. I say European civilization, because there is evidently so striking a uniformity in the civilization of the different states of Europe, as fully to warrant this appellation. Civilization has flowed to them all from sources so much alike, it is so connected in them all – notwithstanding the great differences of time, of place, and circumstances – by the same principles, and it tends in them all to bring about the same results, that no one will doubt of there being a civilization essentially European."Here, then, Mr. Guizot acknowledges one great truth contended for in this volume; he virtually recognizes the fact that there may be other civilizations, having different origins, a different progress, different characters, different ends."At the same time, it must be observed, that this civilization cannot be found in – its history cannot be collected from – the history of any single state of Europe. However similar in its general appearance throughout the whole, its variety is not less remarkable, nor has it ever yet developed itself completely in any particular country. Its characteristic features are widely spread, and we shall be obliged to seek, as occasion may require, in England, in France, in Germany, in Spain, for the elements of its history."This is precisely the idea expressed in my introduction, that according to the character of a nation, its civilization manifests itself in various ways; in some, by perfection in the arts, useful or polite; in others, by development of political forms, and their practical application, etc. If I had then wished to support my opinion by a great authority, I should, assuredly, have quoted Mr. Guizot, who, a few pages further on, says: —"Wherever the exterior condition of man becomes enlarged, quickened, and improved; wherever the intellectual nature of man distinguishes itself by its energy, brilliancy, and its grandeur; wherever these signs occur, notwithstanding the gravest imperfections in the social system, there man proclaims and applauds a civilization.""Notwithstanding the gravest imperfections in the social system," says Mr. Guizot, yet in the series of hypotheses, quoted in the text, in which he attempts a negative definition of civilization, by showing what civilization is not, he virtually makes a political form the test of civilization.In another passage, again, he says that civilization "is a course for humanity to run – a destiny for it to accomplish. Nations have transmitted, from age to age, something to their successors which is never lost, but which grows, and continues as a common stock, and will thus be carried on to the end of all things. For my part (he continues), I feel assured that human nature has such a destiny; that a general civilization pervades the human race; that at every epoch it augments; and that there, consequently, is a universal history of civilization to be written."It must be obvious to the reader who compares these extracts, that Mr. Guizot expresses a totally distinct idea or collection of ideas in each.First, the civilization of a particular nation, which exists "wherever the intellectual nature of man distinguishes itself by its energy, brilliancy, and grandeur." Such a civilization may flourish, "notwithstanding the greatest imperfections in the social system."Secondly, Mr. Guizot's beau-idéal of the best, most perfect civilization, where the political forms insure the greatest happiness, promote the most rapid – yet well-regulated – progress.Thirdly, a great system of particular civilizations, as that of Europe, the various elements of which "are connected by the same principles, and tend all to bring about the same general results."Fourthly, a supposed general progress of the whole human race toward a higher state of perfection.To all these ideas, provided they are not confounded one with another, I have already given my assent. (See Introduction, p. 51 (#x_1_i159).) With regard to the latter, however, I would observe that it by no means militates against a belief in the intellectual imparity of races, and the permanency of this imparity. As in a society composed of individuals, all enjoy the fruits of the general progress, though all have not contributed to it in equal measure, and some not at all: so, in that society, of which we may suppose the various branches of the human family to be the members, even the inferior participate more or less in the benefits of intellectual labor, of which they would have been incapable. Because I can transport myself with almost the swiftness of a bird from one place to another, it does not follow that – though I profit by Watt's genius – I could have invented the steam-engine, or even that I understand the principles upon which that invention is based. – H.]

I sincerely respect and admire that great people, whose victories, industry, and universal commerce have left no portion of our globe ignorant of its puissance and the prodigies it has performed. But still, I do not feel disposed to respect and admire in the world no other: it would seem to me too humiliating and cruel to humanity to confess that, since the beginning of time, it has never succeeded in producing a civilization anywhere but upon a small island of the Western Ocean, has never discovered the laws and forms which produce this state until the reign of William and Mary. Such a conception of civilization might seem to many rather a little too narrow and restrictive. But there is another objection. If we attach the idea of civilization to a political form, reason, observation, and science will soon lose their vote in the decision of the question, which must thenceforth be left to the passions and prejudices of parties. There will be some whose preferences will lead them stoutly to deny that the institutions of the British Isles are the "perfection of human reason: " their enthusiasm, perchance, will be expended in praising the order established in St. Petersburg or in Vienna. Many, again, and perhaps the greater number of all living between the Rhine and the Pyrenees, will sustain to the last that, notwithstanding a few blemishes, the most polished, the most civilized country of the world is la belle France. The moment that the decision of the degree of intellectual culture becomes a matter of preference, a question of sentiment, to come to an understanding is impossible. Each one will think him the man most advanced in civilization who shall coincide with his views about the respective duties of the governing and the governed; while those who are unfortunate enough to differ, will be set down as men behind the age, little better than barbarians, mere "old fogies," whose visual organs are too weak for the dazzling lights of the epoch; or else as daring, incendiary innovators, who wish to destroy all established order, and sap the very foundation of civilization. I think few will differ from me in considering Mr. Guizot's definition as defective, and the source from which he derives civilization as not the real one.

Let us now examine Baron W. Von Humboldt's definition. "Civilization," says that celebrated statesman, "is the humanization of nations in their outward institutions, in their manners, and in the inward feelings upon which these depend."[94 - W. Von Humboldt, Ueber die Kawi-Sprache auf der Insel Java; Einleitung, vol. i. p. 37. Berlin. "Die Civilization ist die Vermenschlichung der Völker in ihren äusseren Einrichtungen und Gebräuchen, und der darauf Bezug habenden inneren Gesinnung."]

Here we meet with a defect of the very opposite kind to that which I took the liberty to point out in Mr. Guizot's definition. The formula is too vague, the boundary lines too indistinct. If civilization consists in a softening of manners, more than one untutored tribe, some extremely low in the scale of races, might take precedence over several European nations whose character contains more acerbity. There are in the South Sea Islands, and elsewhere, very inoffensive populations, of exceedingly gentle manners, and kind, accommodating dispositions; yet, though we may praise them, no one would think of placing them, in the scale of civilization, above the rough Norwegians, or even above the ferocious Malays, who, dressed in brilliant garments of their own fabric, and upon skilfully constructed vessels of their own making, traverse the Indian seas, at the same time the terror and scourge of maritime commerce, and its most successful votaries. This observation could not escape so great a mind as William Von Humboldt's; and he therefore imagines, besides civilization, a higher degree of development, which he calls culture, and by which he declares that nations gain, above their gentle manners, "science and the arts."[95 - William Von Humboldt. "Die Kultur fügt dieser Veredlung des gesellschaftlichen Zustandes Wissenschaft und Kunst hinzu."] When the world shall have arrived at this higher state, it will be peopled by affectionate and sympathetic beings, very erudite, poetic, and artistic, but, by reason of this same reunion of qualities, ignoring the grosser wants of existence: strangers to the necessity of war, as well as those of rude mechanical toil.

When we reflect upon the limited leisure that the mass of even those can enjoy whose lot is cast in the happiest epoch, to abandon themselves to purely intellectual occupations – when we consider how incessant and arduous must ever be the strife of man with nature and the elements to insure the mere means of subsistence, it will soon be perceived that the philosopher of Berlin aimed less at depicting realities than at drawing from the domain of abstraction certain entities which appeared to him beautiful and sublime, and which are so, indeed, and at causing them to act and move in a sphere as ideal as themselves. If any doubts should still remain in this respect, they are soon dispelled when we arrive at the culminating point of the system, consisting of a third and last degree superior to the two others. This greatest point of perfection is that upon which stands the finished man (der Gebildete); that is to say, the man who, in his nature, possesses "something higher and more inward or essential; a clear and comprehensive faculty of seeing all things in their true light; a recognition and appreciation of the ultimate goal of man's moral and intellectual aspirations, which diffuses itself harmoniously over all his feelings and his character."[96 - W. Von Humboldt, op. cit., p. 37: "Wenn wir in unserer Sprache Bildung sagen, so meinen wir damit etwas zugleich Höheres und mehr Innerlicheres, nämlich die Sinnesart, die sich aus der Erkenntniss und dem Gefühle des gesammten geistigen und sittlichen Streben harmonish auf die Empfindung und den Charakter ergiesst."As nothing can exceed the difficulty of rendering an abstract idea from the French into English, except to transmit the same from German into French, and as if all these processes must be undergone, the identity of the idea is greatly endangered, I have thought proper to translate at once from the original German, and therefore differ somewhat from Mr. Gobineau, who gives it thus: "L'homme formé, c'est-à-dire, l'homme qui, dans sa nature, possède quelque chose de plus haut, de plus intime à la fois, c'est-à-dire, une façon de comprendre qui répand harmonieusement sur la sensibilité et le charactère les impressions qu'elle reçoit de l'activité intellectuelle et morale dans son ensemble." I have taken great pains to express clearly Mr. Von Humboldt's idea, and have therefore amplified the word Sinnesart, which has not its precise equivalent in English. – Trans.]

We here have a regular gradation from man in a civilized or "humanized" state, to the man of cultivation – the philosopher, the poet, the artist; and thence still higher to the finished, the perfect man, who has attained the greatest elevation possible to our species; a man who, if I seize rightly Mr. Humboldt's idea, had his living counterpart in Gœthe, as that towering mind is described to us in its olympic serenity. This theory rests upon no other basis than Mr. Von Humboldt's perception of the immense difference between the civilization of a nation and the comparative height of perfection attained by great, isolated individualities. This difference is so great that civilizations different from ours, and perhaps inferior to it, have produced men in some respects superior to those we admire most.

Upon this point I fully coincide with the great philosopher whose theory I am unfolding. It is perfectly correct, that our state of development – what we call the European civilization – produces neither the profoundest nor the sublimest thinkers, nor the greatest poets, nor the most skilful artists. Yet I venture to differ from the illustrious philologist in believing that to give a practical meaning to the word civilization, it is necessary to divest one's self, if but for a moment, from the prejudices or prepossessions resulting from the examination of mere details in any particular civilization. We must take the aggregate result of the whole, and not make the requisites too few, as in the case of the man of the first degree, whom I persist in not acknowledging as civilized merely because his manners are gentle; nor too many, as in the case of the sage of the third, for then the development of human faculties would be limited to a few individuals, and would produce results purely isolated and typical.

The Baron Von Humboldt's system, however, does honor to that exquisite and generous sensibility, that grand sublimity which was the dominant characteristic of this great mind; and in its purely abstract nature may be compared to the fragile worlds of Brahmin philosophy. Born from the brain of a slumbering god, they rise in the air like the irised bubbles that the child blows from the suds, bursting and succeeding one another as the dreams that amuse the celestial sleeper.

But the character of my researches permits me not to indulge in mere abstractions, however brilliant and attractive; I must arrive at results tangible to practical sense and common experience. I do not wish, like Mr. Guizot, to investigate the conditions more or less favorable to the prosperity of societies, nor, like Mr. William Von Humboldt, to speculate upon the isolated elevation of individual intelligences; my purpose is to encompass, if possible, the aggregate power, moral as well as material, which is developed in great masses of men. It is not without trepidation that I engage in a path in which two of the most admired men of our century have lost themselves; and to avoid the errors into which they have fallen, I shall descend to first principles, and define civilization by first investigating from what causes it results. If the reader, then, will follow me patiently and attentively through the mazes into which I am forced to enter, I shall endeavor to throw as much light as I am capable of, upon this inherently obscure and abstruse subject.

There is no human being so degraded, so brutish, in whom a twofold instinct, if I may be permitted so to call it, is not manifest; the instinct which incites to the gratification of material wants, and that which leads to higher aspirations. The degree of intensity of either of these two is the first and principal measure of the differences among races. In none, not even in the lowest tribes, are the two instincts precisely balanced. Among some, the physical wants or animal propensities preponderate; in others, these are subordinate to the speculative tendencies – the cravings for the abstract, the supernatural. Thus, the lowest of the yellow races seem to me to be dominated rather by the first, the physical instinct, without, however, being absolutely deprived of all capacity for abstractions. On the contrary, among the majority of the black races of corresponding rank, the habits are less active than pensive; imagination there attaches greater value to the things of the invisible than to those of the visible world. I do not thence deduce any conclusion of superior capacity for civilization on the part of those latter races over the former, for history demonstrates that both are equally insusceptible to attain it. Centuries, thousands of years, have passed by without either of them doing aught to ameliorate their condition, because they have never been able to associate a sufficient number of ideas with the same number of facts, to begin the march of progress. I wish merely to draw attention to the fact, that even among the lowest races we find this double current differently constituted. I shall now follow the ascending scale.

Above the Samoyedes on the one hand, and the Fidas and Pelagian negroes on the other, we must place those tribes who are not content with a mere hut of branches, and a social condition based upon force only, but who are capable of comprehending and aspiring to a better condition. These are one degree above the most barbarous.

If they belong to the first category of races – those who act more than they think, among whom the material tendency predominates over that for the abstract – their development will display itself in a greater perfection of their instruments of labor, and of war, in a greater care and skill in their ornaments, etc. In government, the warriors will take precedence over the priests; in their intercourse with others, they will show a certain aptitude and readiness for trafficking. Their wars, though still characterized by cruelty, will originate rather in a love of gain, than in the mere gratification of vindictive passions. In one word, material well-being, physical enjoyments, will be the main pursuit of each individual. I find this picture realized among several of the Mongol races, and also, to some extent, among the Quichuas and Azmaras of Peru.

On the other hand, if they belong to the second category – to those who have a predominating tendency for the speculative, the abstract – less care will be bestowed upon the material interests; the influence of the priests will preponderate in the government; in fact, we perceive a complete antithesis to the condition above described. The Dahomees, of Western Africa, and the Caffres of the south, are examples of this state.

Leaving those races whose progressive tendency is not sufficiently vigorous to enable them to extend their influence over great multitudes,[97 - See page 154 (#x_4_i19).] we come to those of a higher order, in whom this tendency is so vigorous that they are capable of incorporating, and bringing within their sphere of action, all those they come in contact with. They soon ingraft their own social and political system upon immense multitudes, and impose upon vast countries the dominion of that combination of facts and ideas – more or less co-ordinate – which we call a civilization. Among these races, again, we find the same difference, the same division, that I already pointed out in those of inferior merit – in some the speculative, in others the more materially active tendency predominates. It is, indeed, among these races only, that this difference has important consequences, and is clearly perceptible. When a tribe, by incorporating with it great multitudes, has become a people, has founded a vast dominion, we find that these two currents or tendencies have augmented in strength, according to the character of the populations which enter into the combination, and there become blended. Whatever tendency prevails among these populations, they will proportionably modify the character of the whole. It will be remarked, moreover, that at different periods of the life of a people, and in strict accordance with the mixture of blood and the fusion of different elements, the oscillation between the two tendencies becomes more violent, and it may happen that their relative proportion changes altogether; that one, at first subordinate, in time becomes predominant. The results of this mobility are important, as they influence, in a sensible manner, the character of a civilization, and its stability.[98 - Mr. Klemm (Allgemeine Culturgeschichte der Menschheit, Leipzig, 1849) adopts, also, a division of all races into two categories, which he calls respectively the active and the passive. I have not had the advantage of perusing his book, and cannot, therefore, say whether his idea is similar to mine. It would not be surprising that, in pursuing the same road, we should both have stumbled over the same truth.]

For the sake of simplicity, I shall distinguish the two categories of races by designations expressive of the tendency which predominates in them, and shall call them accordingly, either speculative or utilitarian.[99 - The translator has here permitted himself a deviation from the original. Mr. Gobineau, to express his idea, borrows from the symbolism of the Hindoos, where the feminine principle is represented by Prakriti, and the masculine by Purucha, and calls the two categories of races respectively feminine and masculine. But as he "thereby wishes to express nothing but a mutual fecundation, without ascribing any superiority to either," and as the idea seems fully rendered by the words used in the translation, the latter have been thought preferable, as not so liable to misrepresentation and misconception. – H.] As I have before observed, these terms imply neither praise nor blame. I use them merely for convenience, to designate the leading characteristic, without thereby expressing a total absence of the other. Thus, the most utilitarian of the speculative races would closely approximate to the most speculative of the utilitarian. At the head of the utilitarian category, as its type, I place the Chinese; at the head, and as the type of the other, the Hindoos. Next to the Chinese I would put the majority of the populations of ancient Italy, the first Romans of the time of the republic, and the Germanic tribes. On the opposite side, among the speculative races, I would range next to the Hindoos, the Egyptians, and the nations of the Assyrian empire.

I have said already that the oscillations of the two principles or tendencies sometimes result in the preponderance of one, which before was subordinate, and thus the character of the civilization is changed. Minor modifications, the history of almost every people presents. Thus, even the materialistic utilitarian tendency of the Chinese has been somewhat modified by their amalgamation with tribes of another blood, and a different tendency. In the south, the Yunnan particularly, where this population prevailed, the inhabitants are much less exclusively utilitarian than in the north, where the Chinese element is more pure. If this admixture of blood operated so slight a change in the genius of that immense nation, that its effects have ceased, or make themselves perceptible only in an exceedingly slow manner, it is because its quantity was so extremely small, compared to the utilitarian population by which it was absorbed.

Into the actual populations of Europe, the Germanic tribes infused a strong utilitarian tendency, and in the north, this has been continually recruited by new accessions of the same ethnical element; but in the south (with some exceptions, Piedmont, and the North of Spain, for example), the Germanic element forms not so great a portion of the whole mass, and the utilitarian tendency has there been overweighed by the opposite genius of the native populations.

Among the speculative races we have signalized the Hindoos. They are endowed in a high degree with the tendency for the supernatural, the abstract. Their character is more meditative than active and practical. As their ancient conquests incorporated with them races of a similar disposition, the utilitarian element has never prevailed sufficiently to produce decided results. While, therefore, their civilization has arrived at a high degree of perfection in other respects, it has lagged far behind in all that promotes material comfort, in all that is strictly useful and practical.

Rome, at first strictly utilitarian, changed its character gradually as the fusion with Greek, Asiatic, and African elements proceeded, and when once the ancient utilitarian population was absorbed in this ethnical inundation, the practical character of Rome was lost.

From the consideration of these and similar facts, I arrive at the conclusion, that all intellectual or moral activity results from the combined action and mutual reaction of these two tendencies, and that the social system can arrive at that development which entitles it to the name of civilization, only in races which possess, in a high degree, either of the two, without being too much deficient in the other.

I now proceed to the examination of other points also deserving of notice.

CHAPTER IX.

ELEMENTS OF CIVILIZATION – CONTINUED

Definition of the term – Specific differences of civilizations – Hindoo, Chinese, European, Greek, and Roman civilizations – Universality of Chinese civilization – Superficiality of ours – Picture of the social condition of France.

When a tribe, impelled by more vigorous instincts than its neighbors, succeeds in collecting the hitherto scattered and isolated fragments into a compact whole, the first impetus of progress is thus given, the corner-stone of a civilization laid. But, to produce great and lasting results, a mere political preponderance is not sufficient. The dominant race must know how to lay hold of the feelings of the masses it has aggregated, to assimilate their individual interests, and to concentrate their energies to the same purposes. When the different elements composing the nation are thus blended into a more or less homogeneous mass, certain principles and modes of thinking become general, and form the standard around which all rally. These principles and modes of thinking, however, cannot be arbitrarily imposed, and must be resulting from, and in the main consonant with, pre-existing sentiments and desires.[100 - See a quotation from De Tocqueville to the same effect, p. 77. (#x_2_i21)] They will be characterized by a utilitarian or a speculative tendency, according to the degree in which either instinct predominates in the constituent elements of the nation.

This harmony of views and interests is the first essential to civilization; the second is stability, and is a natural consequence of the first. The general principles upon which the political and social system rests, being based upon instincts common to all, are by all regarded with the most affectionate veneration, and firmly believed to be perpetual. The purer a race remains, the more conservative will it be in its institutions, for its instincts never change. But the admixture of foreign blood produces proportionate modifications in the national ideas. The new-comers introduce instincts and notions which were not calculated upon in the social edifice. Alterations therefore become necessary, and these are often wholesome, especially in the youthful period of the society, when the new ethnical elements have not as yet acquired an undue preponderance. But, as the empire increases, and comprises elements more and more heterogeneous, the changes become more radical, and are not always for the better. Finally, as the initiatory and conservative element disappears, the different parts of the nation are no longer united by common instincts and interests; the original institutions are not adapted to their wants; sudden and total transformations become common, and a vain phantom of stability is pursued through endless experiments. But, while thus vacillating betwixt conflicting interests, and changing its purpose every hour, the nation imagines itself advancing to some imaginary goal of perfection. Firmly convinced of its own perpetuity, it holds fast to the doctrine which its daily acts disprove, that one of the principal features of a civilization is God-like immutability. And though each day brings forth new discontents and new changes equally futile, the apprehensions of the day are quieted with the expectations of to-morrow.

I have said that the conditions necessary for the development of a civilization are – the aggregation of large masses, and stable institutions resulting from common views and interests. The sociable inclinations of man, and the less noble attributes of his nature, perform the rest. While the former bring him in intimate and varied connections with his fellow-men, the latter give rise to continual contests and emulation. In a large community, a strong fist is no longer sufficient to insure protection and give distinction, and the resources of the mind are applied and developed. Intellect continually seeks and finds new fields for exertion, either in the regions of the abstract, or in the material world. By its productions in either, we recognize an advanced state of society. The most common source of error in judging foreign nations, is that we are apt to look merely at the exterior demonstrations of their civilization, and because, in this respect, their civilization does not resemble ours, we hastily conclude that they are barbarous, or, at least, greatly inferior to us. A conclusion, drawn from such premises, must needs be very superficial, and therefore ought to be received with caution.

I believe myself now prepared to express my idea of a civilization, by defining it as

A state of comparative stability, in which a large collection of individuals strive, by peaceful means, to satisfy their wants, and refine their intelligence and manners.

This definition includes, without exception, all the nations which I have mentioned as being civilized. But, as these nations have few points of resemblance, the question suggests itself: Do not, then, all civilizations tend to the same results? I think not; for, as the nations called to the noble task of accomplishing a civilization, are endowed with the utilitarian and speculative tendencies in various degrees and proportions, their paths must necessarily lie in very divergent directions.

What are the material wants of the Hindoo? Rice and butter for his nourishment, and a piece of cotton cloth for his garment. Nor can this abstemiousness be accounted for by climate, for the native of Thibet, under a much more rigorous sky, displays the same quality. In these peoples, the imaginative faculty greatly predominates, their intellectual efforts are directed to abstractions, and the fruits of their civilization are therefore seldom of a practical or utilitarian character. Magnificent temples are hewn out of mountains of solid rock at an expense of labor and time that terrifies the imagination; gigantic constructions are erected; – all this in honor of the gods, while nothing is done for man's benefit, unless it be tombs. By the side of the miracles wrought by the sculptor's chisel, we admire the finished masterpieces of a literature full of vigor, and as ingenious and subtle in theology and metaphysics, as beautiful in its variety: in speculative efforts, human thought descends without trepidation to immeasurable depths; its lyric poetry challenges the admiration of all mankind.