America—Ancient empires—Phenicians and Romans—Jews—Greece and Rome—Commercial cities of Europe—Isthmus of Darien.
America—Ancient empires—Phenicians and Romans—Jews—Greece and Rome—Commercial cities of Europe—Isthmus of Darien.
It is impossible to leave entirely out of the question the influence which climate, the nature of the soil, and topographical circumstances, exert upon the development of nations. This influence, so much overrated by many of the learned, I shall investigate more fully, although I have rapidly glanced at it already, in another place.
It is a very common opinion that a nation living under a temperate sky, not too warm to enervate the man, nor too cold to render the soil unproductive; on the shores of large rivers, affording extensive and commodious means of communication; in plains and valleys adapted to varied cultivation; at the foot of mountains pregnant with theuseful and precious ores—that a nation thus favored by nature, would soon be prompted to cast off barbarism, and progress rapidly in civilization.[74]On the other hand, and by the same reasoning, it is easily admitted that tribes, charred by an ardent sun, or benumbed by unceasing cold, and having no territory save sterile rocks, would be much more liable to remain in a state of barbarism. According to this hypothesis, the intellectual powers of man could be developed only by the aid of external nature, and all his worth and greatness are not implanted in him, but in the objects without and around. Specious as is this opinion at first sight, it has against it all the numerous facts which observation furnishes.
Nowhere, certainly, is there a greater variety of soil and climate than in the extensive Western Continent. Nowhere are there more fertile regions, milder skies, larger and more numerous rivers. The coasts are indented with gulfs and bays; deep and magnificent harbors abound; the most valuable riches of the mineral kingdom crop out of the ground; nature has lavished on the soil her choicest and most variegated vegetable productions,and the woods and prairies swarm with alimentary species of animals, presenting still more substantial resources. And yet, the greater part of these happy countries is inhabited, and has been for a series of centuries, by tribes who ignore the most mediocre exploration of all these treasures.
Several of them seem to have been in the way of doing better. A meagre culture, a rude knowledge of the art of working metals, may be observed in more than one place. Several useful arts, practised with some ingenuity, still surprise the traveller. But all this is really on a very humble scale, and never formed what might be termed a civilization. There certainly has existed at some very remote period, a nation which inhabited the vast region extending from Lake Erie to the Mexican Gulf. There can be no doubt that the country lying between the Alleghany and the Rocky Mountains, and extending from Lake Erie to the Gulf of Mexico, was, at some very remote epoch, inhabited by a nation that has left remarkable traces of its existence behind.[75]The remainsof buildings, inscriptions on rocks, the tumuli,[76]and mummies which they inclose, indicate a high degree of intellectual culture. But there is no evidence that between this mysterious people and the tribes now wandering over its tombs, there isany very near affinity. However this may be, if by inheritance or slavish imitation the now existing aborigines derive their first knowledge of the arts which they now rudely practise, from the former masters of the soil, we cannot but be struck by their incapacity of perfecting what they had been taught; and I see in this a new motive for adhering to my opinion, that a nation placed amid the most favorable geographical circumstances, is not, therefore, destined to arrive at civilization.
On the contrary, there is between the propitiousness of soil and climate and the establishment of civilization, a complete independence. India was a country which required fertilization; so was Egypt.[77]Here we have two very celebrated centres of human culture and development. China, though very productive in some parts, presented in others difficulties of a very serious character. The first events recorded in its history are struggles with rivers that had burst their bonds; its heroes are victors over the ruthless flood; the ancientemperors distinguished themselves by excavating canals and draining marshes. The country of the Tigris and Euphrates, the theatre of Assyrian splendor and hallowed by our most sacred traditions, those regions where, Syncellus says, wheat grew spontaneously, possess a soil so little productive, when unassisted by art, that only a vast and laborious system of irrigation can render it capable of giving the means of subsistence to its inhabitants. Now that the canals are filled up or obstructed, sterility has reassumed its former dominion. I am, therefore, inclined to think that nature had not so greatly favored these countries as is usually supposed. Yet, I shall not discuss this point.
I am willing to admit that China, Egypt, India, and Mesopotamia were regions perfectly adapted in every respect to the establishment of great empires, and the consequent development of brilliant civilizations. But it cannot be disputed that these nations, to profit by these superior advantages, must have previously brought their social system to a high degree of perfection. Before the great watercourses became the highways of commerce, industry, or at least agriculture, must have flourished to some extent. The great advantages accordedto these countries presuppose, therefore, in the nations that have profited by them, a peculiar intellectual vocation, and even a certain anterior degree of civilization. But from these specially favored regions let us glance elsewhere.
When the Phenicians migrated from the southeast, they fixed their abode on an arid, rocky coast, inclosed by steep and ragged mountains. Such a geographical situation would appear to preclude a people from any expansion, and force them to remain forever dependent on the produce of their fisheries for sustenance. The utmost that could be expected of them was to see them petty pirates. They were pirates, indeed, but on a magnificent scale; and, what is more, they were bold and successful merchants and speculators. They planted colonies everywhere, while the barren rocks of the mother country were covered with the palaces and temples of a wealthy and luxurious community. Some will say, that "the very unpropitiousness of external circumstances forced the founders of Tyre and Sidon to become what they were. Necessity is the mother of invention; their misery spurred them on to exertion; had they inhabited the plains of Damascus, they would have been content with the peaceful products of agriculture,and would probably never have become an illustrious nation."[78]
And why does not misery spur on other nations placed under similar circumstances? The Kabyles of Morocco are an ancient race; they have had sufficient time for reflection, and, moreover, every possible inducement for mere imitation; yet they have never imagined any other method for alleviating their wretched lot except petty piracy. The unparalleled facilities for commerce afforded by the Indian archipelago and the island clusters of the Pacific, have never been improved by the natives; all the peaceful and profitable relations were left in the hands of foreign races—the Chinese, Malays, and Arabs; where commerce has fallen into the hands of a semi-indigenous or half-breed population, it has instantly commenced to languish. What conclusions can we deduce from these observations than that pressing wants are not sufficient for inciting a nation to profit by the natural facilities of its coasts and islands, and that some special aptitude is needed for establishing a commercialstate even in localities best adapted for that purpose.
But I shall not content myself with proving that the social and political aptitudes of races are not dependent on geographical situations, whether these be favorable or unfavorable; I shall, moreover, endeavor to show that these aptitudes have no sort of relation with any exterior circumstances. The Armenians, in their almost inaccessible mountains, where so many other nations have vegetated in a state of barbarism from generation to generation, and without any access to the sea, attained, already at a remote period, a high state of civilization. The Jews found themselves in an analogous position; they were surrounded by tribes who spoke kindred dialects, and who, for the most part, were nearly related to them in blood. Yet, they excelled all these groups. They were warriors, agriculturists, and merchants. Under a government in which theocracy, monarchy, patriarchal authority, and popular will, were singularly complicated and balanced, they traversed centuries of prosperity and glory. The difficulties which the narrow limits of their patrimonial domain opposed to their expansion, were overcome by an intelligent system of emigration. What was this famous Canaan? Modern travellers bear witness to thelaborious and well-directed efforts by which the Jewish agriculturists maintained the factitious fertility of their soil. Since the chosen race no longer inhabits these mountains and plains, the wells where Jacob's flocks drank are dried up; Naboth's vineyard is invaded by the desert, Achab's palace-gardens filled with thistles. In this miserable corner of the world, what were the Jews? A people dextrous in all they undertook, a free, powerful, intelligent people, who, before losing bravely, and against a much superior foe, the title of independent nation, had furnished to the world almost as many doctors as merchants.[79]
Let us look at Greece. Arcadia was the paradise of the shepherd, and Bœotia, the favored land of Ceres and Triptolemus: yet, Arcadia and Bœotia play but a very inferior part in history. The wealthy Corinth, the favorite of Plutus and Venus, also appears in the second rank. To whom pertains the glory of Grecian history? To Attica, whose whitish, sandy soil afforded a scanty sustenance to puny olive-trees; to Athens, whose principal commerce consisted in books and statues. Then to Sparta, shut up in a narrow valley between masses of rocks, where victory went in search of it.
Who would dare to assert that Rome owed heruniversal empire to her geographical position? In the poor district of Latium, on the banks of a tiny stream emptying its waters on an almost unknown coast, where neither Greek nor Phenician vessel ever landed, except by accident, the future mistress of the world was born. So soon as the nations of the earth obeyed the Roman standard, politicians found the metropolis ill-placed, and the eternal city was neglected: even abandoned. The first emperors, being chiefly occupied with the East, resided in Greece almost continually. Tiberius chose Caprea, in the centre of his empire. His successors went to Antioch. Several lived at Trebia. Finally, a decree deprived Rome of the very name of capital, and gave it to Milan. If the Romans have conquered the world, it is certainly in spite of the locality whence issued forth their first armies, and not on account of its advantages.
In modern history, the proofs of the correctness of my position are so abundant, that I hardly know how to select. I see prosperity abandoning the coasts of the Mediterranean, evidence that it was not dependent on them. The great commercial cities of the Middle Ages rise where no theorist of a preceding age could have predicted them. Novogorod flourishes in an almost arctic region, Bremen on a coast nearly as cold.The Hanse-towns of Germany rise in a country where civilization has scarcely dawned; Venice appears at the head of a long, narrow gulf. Political preponderance belongs to places before unknown. Lyons, Toulouse, Narbonne, Marseilles, Bordeaux, lose the importance assigned them by the Romans, and Paris becomes the metropolis—Paris, then a third-rate town, too far from the sea for commerce, too near it for the Norman barges. In Italy, cities formerly obscure, surpass the capital of the popes. Ravenna rises in the midst of marshes; Amalfi, for a long time, enjoys extensive dominion. It must be observed, that in all these changes accident has no part: they all are the result of the presence of a victorious and preponderating race. It is not the place which determines the importance of a nation, it is the nation which gives to the place its political and economical importance.
I do not, however, deny the importance of certain situations for commercial depots, or for capitals. The observations made with regard to Alexandria and Constantinople, are incontestable.[80]There are, upon our globe, various points which may be called the keys of the world. Thus, it isobvious that a city, built on the proposed canal which is to pierce the Isthmus of Darien, would act an important part in the affairs of the world.
But, such a part a nation may act well or badly, or even not at all, according to its merits. Aggrandize Chagres, and let the two oceans unite under her walls, the destiny of the city would depend entirely on the race by which it was peopled. If this race be worthy of their good fortune, they will soon discover whether Chagres be the point whence the greatest benefits can be derived from the union of the two oceans; and, if it is not, they will leave it, and then, untrammelled, develop elsewhere their brilliant destinies.[81]
INFLUENCE OF CHRISTIANITY UPON MORAL AND INTELLECTUAL DIVERSITY OF RACES.
The term Christian civilization examined—Reasons for rejecting it—Intellectual diversity no hindrance to the universal diffusion of Christianity—Civilizing influence of Christian religion by elevating and purifying the morals, etc.; but does not remove intellectual disparities—Various instances—Cherokees—Difference between imitation and comprehension of civilized life.
The term Christian civilization examined—Reasons for rejecting it—Intellectual diversity no hindrance to the universal diffusion of Christianity—Civilizing influence of Christian religion by elevating and purifying the morals, etc.; but does not remove intellectual disparities—Various instances—Cherokees—Difference between imitation and comprehension of civilized life.
By the foregoing observations, two facts seem to me clearly established: first, that there are branches of the human family incapable of spontaneous civilization, so long as they remain unmixed; and, secondly, that this innate incapacity cannot be overcome by external agencies, however powerful in their nature. It now remains to speak of the civilizing influence of Christianity, a subject which, on account of its extensive bearing, I have reserved for the last, in my consideration of the instruments of civilization.
The first question that suggests itself to the thinking mind, is a startling one. If some races are so vastly inferior in all respects, can they comprehend the truths of the gospel, or are they forever to be debarred from the blessing of salvation?
In answer, I unhesitatingly declare my firm conviction, that the pale of salvation is open to them all, and that all are endowed with equal capacity to enter it. Writers are not wanting who have asserted a contrary opinion. They dare to contradict the sacred promise of the Gospel, and deny the peculiar characteristic of our faith, which consists in its accessibility to all men. According to them, religions are confined within geographical limits which they cannot transgress. But the Christian religion knows no degrees of latitude or longitude. There is scarcely a nation, or a tribe, among whom it has not made converts. Statistics—imperfect, no doubt, but, as far as they go, reliable—show them in great numbers in the remotest parts of the globe: nomad Mongols, in the steppes of Asia, savage hunters in the table-lands of the Andes; dark-hued natives of an African clime; persecuted in China;[82]tortured in Madagascar; perishing under the lash in Japan.
But this universal capacity of receiving the light of the gospel must not be confounded, as is so often done, with a faculty of entirely different character, that of social improvement. This latter consists in being able to conceive new wants, which, being supplied, give rise to others, and gradually produce that perfection of the social and political system which we call civilization. While the former belongs equally to all races, whatever may be their disparity in other respects, the latter is of a purely intellectual character, and the prerogative of certain privileged groups, to the partial or even total exclusion of others.
With regard to Christianity, intellectual deficiencies cannot be a hindrance to a race. Our religion addresses itself to the lowly and simple, even in preference to the great and wise of this earth. Intellect and learning are not necessaryto salvation. The most brilliant lights of our church were not always found among the body of the learned. The glorious martyrs, whom we venerate even above the skilful and erudite defender of the dogma, or the eloquent panegyrist of the faith, were men who sprang from the masses of the people; men, distinguished neither for worldly learning, nor brilliant talents, but for the simple virtues of their lives, their unwavering faith, their self-devotion. It is exactly in this that consists one great superiority of our religion over the most elaborate and ingenious systems devised by philosophers, that it is intelligible to the humblest capacity as well as to the highest. The poor Esquimaux of Labrador may be as good and as pure a Christian as the most learned prelate in Europe.
But we now come to an error which, in its various phases, has led to serious consequences. The utilitarian tendency of our age renders us prone to seek, even in things sacred, a character of material usefulness. We ascribe to the influence of Christianity a certain order of things, which we callChristian civilization.
To what political or social condition this term can be fitly applied, I confess myself unable to conceive. There certainly is a Pagan, a Brahmin,and Buddhistic, a Judaic civilization. There have been, and still are, societies so intimately connected with a more or less exclusive theological formula, that the civilizations peculiar to them, can only be designated by the name of their creed. In such societies, religion is the sole source of all political forms, all civil and social legislation; the groundwork of the whole civilization. This union of religious and temporal institutions, we find in the history of every nation of antiquity. Each country had its own peculiar divinity, which exercised a more or less direct influence in the government,[83]and fromwhich laws and civilization were said to be immediately derived. It was only when paganism began to wane, that the politicians of Rome imagined a separation of temporal and religious power, by attempting a fusion of the different forms of worship, and proclaiming the dogma of legal toleration. When paganism was in its youth and vigor, each city had its Jupiter, Mercury, or Venus, and the local deity recognized neither in this world nor the next any but compatriots.
But, with Christianity, it is otherwise. It chooses no particular people, prescribes no form of government, no social system. It interferes not in temporal matters, has naught to do with the materialworld, "its kingdom is of another." Provided it succeeds in changing the interior man, external circumstances are of no import. If the convert fervently embraces the faith, and in all his actions tries to observe its prescriptions, it inquires not about the built of his dwelling, the cut of his garments, or the materials of which they are composed, his daily occupations, the regulations of his government, the degree of despotism, or of freedom, which pervades his political institutions. It leaves the Chinese in his robes, the Esquimaux in his seal-skins; the former to his rice, the latter to his fish-oil; and who would dare to assert that the prayers of both may not breathe as pure a faith as those of thecivilizedEuropean? No mode of existence can attract its preference, none, however humble, its disdain. It attacks no form of government, no social institution; prescribes none, because it has adopted none. It teaches not the art of promoting worldly comforts, it teaches to despise them. What, then, can we call a Christian civilization? Had Christ, or his disciples, prescribed, or even recommended any particular political or social forms,[84]the term would then beapplicable. But his law may be observed under all—of whatever nature—and is therefore superior to them all. It is justly and truly called theCatholic, or Universal.
And has Christianity, then, no civilizing influence? I shall be asked. Undoubtedly; and a very great one. Its precepts elevate and purify the soul, and, by their purely spiritual nature, disengage the mind from worldly things, and expand its powers. In a merely human point of view, the material benefits it confers on its followers are inestimable. It softens the manners, and facilitates the intercourse between man and his fellow-man; it mitigates violence, and weans him from corrosive vices. It is, therefore, a powerful promoter of his worldly interests. But it only expands the mind in proportion to the susceptibility of the mind for being expanded. It does not give intellect,or confer talents, though it may exalt both, and render them more useful. It does not create new capacities, though it fosters and develops those it finds. Where the capacities of an individual, or a race, are such as to admit an improvement in the mode of existence, it tends to produce it; where such capacities are not already, it does not give them. As it belongs to no particular civilization, it does not compel a nation to change its own. In fine, as it does not level all individuals to the same intellectual standard, so it does not raise all races to the same rank in the political assemblage of the nations of the earth. It is wrong, therefore, to consider the equal aptitude of all races for the true religion, as a proof of their intellectual equality. Though having embraced it, they will still display the same characteristic differences, and divergent or even opposite tendencies. A few examples will suffice to set my idea in a clearer light.
The major portion of the Indian tribes of South America have, for centuries, been received within the pale of the church, yet the European civilization, with which they are in constant contact, has never become their own.[85]The Cherokees, in the northern part of the same continent, have nearlyall been converted by the Methodist missionaries. At this I am not surprised, but I should be greatly so, if these tribes, without mixing with the whites, were ever to form one of the States, and exercise any influence in Congress. The Moravians and Danish Lutheran missionaries in Labrador and Greenland, have opened the eyes of the Esquimaux to the light of religion; but their neophytes have remained in the same social condition in which they vegetated before. A still more forcible illustration is afforded by the Laplanders of Sweden, who have not emerged from the state of barbarism of their ancestors, though the doctrine of salvation was preached to them, and believed by them, centuries ago.
I sincerely believe that all these peoples may produce, and, perhaps, already have produced, persons remarkable for piety and pure morals; but I do not expect ever to see among them learned theologians, great statesmen, able military leaders, profound mathematicians, or distinguished artists;—any of those superior minds, whose number and perpetual succession are the cause of power in a preponderating race; much less those rare geniuses whose meteor-like appearance is productive of permanent good only when their countrymen are so constituted as to be able to understand them,and to advance under their direction. We cannot, therefore, call Christianity a promoter of civilization in the narrow and purely material sense of some writers.
Many of my readers, while admitting my observations in the main to be correct, will object that the modifying influence of religion upon the manners must produce a corresponding modification of the institutions, and finally in the whole social system. The propagators of the gospel, they will say, are almost always—though not necessarily—from a nation superior in civilization to the one they visit. In their personal intercourse, therefore, with their neophytes, the latter cannot but acquire new notions of material well-being. Even the political system may be greatly influenced by the relations between instructor and pupil. The missionary, while he provides for the spiritual welfare of his flock, will not either neglect their material wants. By his teaching and example, the savage will learn how to provide against famine, by tilling the soil. This improvement in his condition once effected, he will soon be led to build himself a better dwelling, and to practise some of the simpler useful arts. Gradually, and by careful training, he may acquire sufficient taste for things purely intellectual, to learn the alphabet,or even, as in the case of the Cherokees, to invent one himself. In course of time, if the missionaries' labors are crowned with success, they may, perhaps, so firmly implant their manners and mode of living among this formerly savage tribe, that the traveller will find among them well-cultivated fields, numerous flocks, and, like these same Cherokees, and the Creeks on the southern banks of the Arkansas, black slaves to work on their plantations.
Let us see how far facts correspond with this plausible argument. I shall select the two nations which are cited as being the furthest advanced in European civilization, and their example will, it seems to me, demonstrate beyond a doubt, how impossible it is for any race to pursue a career in which their own nature has not placed them.
The Cherokees and Creeks are said to be the remnants or descendants of the Alleghanian Race, the supposed builders of those great monuments of which we still find traces in the Mississippi Valley. If this be the case, these two nations may lay claim to a natural superiority over the other tribes of North America.
Deprived of their hereditary dominions by the American government, they were forced—under a treaty of transplantation—to emigrate to regionsselected for them by the latter. There they were placed under the superintendence of the Minister of War, and of Protestant missionaries, who finally succeeded in persuading them to embrace the mode of life they now lead. Mr. Prichard,[86]my authority for these facts, and who derives them himself from the great work of Mr. Gallatin,[87]asserts that, while all the other Indian tribes are continually diminishing, these are steadily increasing in numbers. As a proof of this, he alleges that when Adair visited the Cherokee tribes, in 1762, the number of their warriors was estimated at 2,300; at present, their total population amounts to 15,000 souls, including about 1,200 negroes in their possession. When we consider that their schools, as well as churches, are directed by white missionaries; that the greater number of these missionaries—being Protestants—are probably married and have children and servants also white, besides, very likely, a sort of retinue of clerks and other European employees;—the increase of the aboriginal population becomes extremely doubtful,[88]while it is easy to conceive thepressure of the white race upon its pupils. Surrounded on all sides by the power of the United States, incommensurable to their imagination; converted to the religion of their masters, which they have, I think, sincerely embraced; treated kindly and judiciously by their spiritual guides; and exposed to the alternation of working or of starving in their contracted territory;—I can understand that it was possible to make them tillers of the earth.
It would be underrating the intelligence of the humblest, meanest specimen of our kind, to express surprise at such a result, when we see that, by dexterously and patiently acting upon the passions and wants of animals, we succeed in teaching them what their own instincts would never have taught them. Every villagefair is filled with animals which are trained to perform the oddest tricks, and is it to be wondered at that men submitted to a rigorous system of training, and deprived of the means of escaping from it, should, in the end, be made to perform certain mechanical functions of civilized life; functions which, even in the savage state, they are capable of understanding, though they have not the will to practise them? This were placing human beings lower in the scale of creation than the learned pig, or Mr. Leonard's domino-playing dogs.[89]Such exultation on the part of the believers in the equality of races is little flattering to those who excite it.
I am aware that this exaggeration of the intellectual capacity of certain races is in a great measure provoked by the notions of some very learned and distinguished men, who pretend that between the lowest races of men, and the highest of apes there was but a shade of distinction. Sogross an insult to the dignity of man, I indignantly reject. Certainly, in my estimation, the different races are very unequally endowed, both physically and mentally; but I should be loath to think that in any, even in the most degraded, the unmistakable line of demarcation between man and brute were effaced. I recognize no link of gradation which would connect man mentally with the brute creation.
But does it follow, that because the lowest of the human species is still unmistakably human, that all of that species are capable of the same development? Take a Bushman, the most hideous and stupid of human families, and by careful training you may teach him, or if he is already adult, his son, to learn and practise a handicraft, even one that requires a certain degree of intelligence. But are we warranted thence to conclude that the nation to which this individual belongs, is susceptible of adopting our civilization? There is a vast difference between mechanically practising handicrafts and arts, the products of an advanced civilization, and that civilization itself. Let us suppose that the Cherokee tribes were suddenly cut off from all connection with the American government, the traveller, a few years hence, would find among them very unexpected and singular institutions,resulting from their mixture with the whites, but partaking only feebly of the character of European civilization.
We often hear of negroes proficient in music, negroes who are clerks in counting-rooms, who can read, write, talk like the whites. We admire, and conclude that the negroes are capable of everything that whites are. Notwithstanding this admiration and these hasty conclusions, we express surprise at the contrast of Sclavonian civilization with ours. We aver that the Russian, Polish, Servish nations, are civilized only at the surface, that none but the higher classes are in possession of our ideas, and this, thanks to their intermixture with the English, French, and German stock; that the masses, on the contrary, evince a hopeless inaptitude for participating in the forward movement of Western Europe, although these masses have been Christians for centuries, many of them while our ancestors were heathens. Are the negroes, then, more closely allied to our race than the Sclavonic nations? On the one hand, we assert the intellectual equality of the white and black races; on the other, a disparity among subdivisions of our own race.
There is a vast difference between imitation and comprehension. The imitation of a civilization doesnot necessarily imply an eradication of the hereditary instincts. Anationcan be said to have adopted a civilization, only when it has the power to progress in it unprompted, and without guidance. Instead of extolling the intelligence of savages in handling a plough, after being shown; in spelling and reading, after they have been taught; let a single example be alleged of a tribe in any of the numerous countries in contact with Europeans, which, with our religion, has also made the ideas, institutions, and manners of a European nation so completely its own, that the whole social and political machinery moves forward as easily and naturally as in our States. Let an example be alleged of an extra-European nation, among whom the art of printing produces effects analogous to those it produces among us; where new applications of our discoveries are attempted; where our systems of philosophy give birth to new systems; where our arts and sciences flourish.
But, no; I will be more moderate in my demands. I shall not ask of that nation to adopt, together with our faith, all in which consists our individuality. I shall suppose that it rejects it totally, and chooses one entirely different, adapted to its peculiar genius and circumstances. When the eyes of that nation open to the truths of the Gospel, it perceives that its earthly course is as encumberedand wretched as its spiritual life had hitherto been. It now begins the work of improvement, collects its ideas, which had hitherto remained fruitless, examines the notions of others, transforms them, and adapts them to its peculiar circumstances; in fact, erects, by its own power, a social and political system, a civilization, however humble. Where is there such a nation? The entire records of all history may be searched in vain for a single instance of a nation which, together with Christianity, adopted European civilization, or which—by the same grand change in its religious ideas—was led to form a civilization of its own, if it did not possess one already before.
On the contrary, I will show, in every part of the world, ethnical characteristics not in the least effaced by the adoption of Christianity. The Christian Mongol and Tartar tribes lead the same erratic life as their unconverted brethren, and are as distinct from the Russian of the same religion, who tills the soil, or plies his trade in their midst, as they were centuries ago. Nay, the very hostilities of race survive the adoption of a common religion, as we have already pointed out in a preceding chapter. The Christian religion, then, does not equalize the intellectual disparities of races.
Rapid survey of the populations comprised under the appellation "Teutonic"—Their present ethnological area, and leading characteristics—Fondness for the sea displayed by the Teutonic tribes of Northwestern Europe, and perceptible in their descendants.
Rapid survey of the populations comprised under the appellation "Teutonic"—Their present ethnological area, and leading characteristics—Fondness for the sea displayed by the Teutonic tribes of Northwestern Europe, and perceptible in their descendants.
Several of the ideas expressed by the author in the course of the two next following chapters, seemed to the annotator of this volume to call for a few remarks on his part, which could not conveniently be condensed within the limited space of foot-notes. Besides, the text is already sufficiently encumbered with them, and any increase in their length or number could not but be displeasing to the eye, while it would divert attention from the main subject. He has, therefore, taken the liberty—an unwarranted one, perhaps—of introducing his remarks in this form and place.
The leading proposition in this volume is, that the civilization originated and developed by a race, is the clearest index of its character—the mirror in which its principal features are truthfully reflected. In otherwords, that every race, capable of developing a civilization, will develop one peculiar to itself, and impossible to every other. This the author illustrates by the actual state of our civilization, which he asserts to be originated by the Teutonic race, but modified in proportion to the admixture of that race with a different blood. To clearly comprehend his idea, and to appreciate the value of his arguments, it is, therefore, necessary for the reader to take a rapid survey of the populations comprised under the appellationTeutonic, and to examine into the present geographical extension of that race. This I shall endeavor to do, not, indeed, by entering into an elaborate ethnological disquisition—a task greatly beyond my powers, and the due performance of which would require a space much larger than the whole of this volume—but by merely grouping together well-known facts, in such a manner as to set the author's idea in a clearer light.
The wordsTeutonicandGermanicare generally used synonymously, and we shall not depart from this custom. Strict accuracy, however, would probably require that the term Teutonic should be used as the general appellation of all those swarms of northern warriors, who, under various names, harassed and finally subverted the overgrown dominion of ancient Rome, while the term Germanic would apply to a portion of them only. The Northern Barbarians, as the Romans contemptuously styled them, all claimed to belong to the "Thiudu," or the nationpar excellence, and from that word the term Teutonic is supposed to be derived. Many of their descendants still retain the name:TeutschorDeutsch(German). The Romans called themGermanes, from the boastful title of "the warlike," or "themen of war," which the first invading tribes had given themselves. TheseGermanesof the Romans were again divided into two classes, the Saxon tribes, and the Suevic; terms expressive of their mode of life, the former having fixed habitations and inclosed farms, the latter cultivating the fields by turn, and being prone to change their abodes. The first class comprised many other tribes besides those who figure in history, under the name of Saxons, as the invaders and conquerors of Britain. But as I desire to avoid all not well-authorized distinctions, I shall use the terms Teutonic and Germanic indiscriminately.
The Germans appear to have been at all times an eminently warlike and courageous race. History first speaks of them as warriors alarming, nay, terrifying, the arrogant Romans, and that not in the infancy of Rome's power, when the Samnites and Volscians were formidable antagonists, but in the very fulness of its strength, in the first vigor of youthful manhood, when Italy, Spain, part of Gaul, the northern coasts of Africa, Greece, Syria, and Asia Minor, were subdued to the republican yoke. Then it was that the Cimbri and Teutones invaded and harassed Italy, chilling the mistress of the world with fear.
The Germans next meet us in Cæsar's Commentaries. The principal resistance which the future usurper experienced in subduing Gaul, appears to have been offered, not by the Gallic population, but either by German tribes, settled in that country, or German armies from the right banks of the Rhine, who longed to dispute the tempting prize with the Romans. The great general twice crossed the Rhine, but probably more for theéclatof such an exploit, than with the hopeof making permanent conquests. The temporary successes gained by his imperial successors were amply counterbalanced by the massacre of the flower of the Roman armies.
At the end of the first five centuries after Christ, nothing was left of the great Roman empire but ruins. Every country in Northern, Western, and Southern Europe acknowledged German masters. The tribes of the extreme north had entered Russia, and there established a powerful republic; the tribes of the northwest (the Angles and Saxons) had conquered Britain; a confederation of the southern tribes, under the name of Franks, had conquered Gaul; the various Gothic tribes of the east, the Heruli, the Longobardi, Ostrogoths, etc., had subjected Italy to their arms, and disputed its possession among themselves. Other Gothic tribes (the Visigoths, Burgundians, and Vandals) had shared with the Franks the beautiful tracts of Gaul, or had carried their victorious arms to Spain, and the northern coasts of Africa. The three most beautiful and most fertile countries of Europe, to this day, retain the name of their conquerors—England, France, Lombardy.
It is impossible now to determine with accuracy the amount of German blood in the populations of the various states founded by the Teutonic tribes. Yet certain general results are easily arrived at in this interesting investigation.
Thus, we know that Germany, notwithstanding its name, contains by no means a pure Germanic population. The fierce Scythian hordes, whom Attila led on to the work of devastation, after the death of their leader, incorporated themselves with various of the Teutonictribes. They form one of the ethnical elements of the population of Italy, but especially of the south and southeast of Germany. While, therefore, the population of Northern Germany is comparatively pure Teutonic, that of the southern and eastern portion is a mixture of Teutonic and Sclavonian elements.
The Danes, Swedes, and Norwegians, are probably the most Germanic nations of continental Europe.
In Spain, the Visigoths were, in a great measure, absorbed by the native population, consisting of the aboriginal Celtiberians and the numerous Roman colonists. In the tenth century, an amalgamation began with the eastern blood brought by the Arab conquerors.
Italy, already at the time of the downfall of Rome, contained an extremely mixed population, drawn thither by the all-absorbing vortex of the Eternal City. In the north, the Germanic element had time to engraft itself in some measure; but the south, passing into the hands of the Byzantine emperors, received an addition of the already mixed Greek blood of the east.
Gaul, at the time of the Frankish conquest, was an extremely populous country. Beside the aboriginal Gauls, the population consisted of numerous Roman colonists. The Mediterranean coast of Gaul had, from the earliest times, received Phenician, Carthaginian, and Greek settlers, who founded there large and prosperous cities. The original differences in the population of Gaul are to this day perceptible. The Germanic element preponderates in the north, where already, in Cæsar's time, the Germans had succeeded in making permanent settlements, and in the northeast, where the Burgundians had well-nigh extirpated and completelysupplanted the Gallic natives.[90]But everywhere else,[91]the Germanic element forms but a small portion of the population, and this is well illustrated by the striking resemblance of the character of the modern French to that of the ancient Gauls. But though vastly inferior in numbers, the descendants of the German conquerors, for one thousand years, were the dominant race in France. Until the fifteenth century, all the higher nobility were of Frankish or Burgundian origin. But, after the Celtic and Celto-Roman provinces south of the Loire had rallied around a youthful king, to reconquer their capital and best territories from the English foe, the Frankish blood ruled with less exclusive sway in all the higher offices of the state; and the distinction was almost entirely lost by the accession of the first southern dynasty, that of the Bourbons, towards the end of the sixteenth century. The corresponding variations in the national policy and the exterior manifestations of the national character, Mr. Gobineau has rapidly pointed out elsewhere.[92]
While the population of France presents so great a mixture of various different races, and but a slight infusion of German blood, that of England, on the contrary, is almost purely Teutonic. The original inhabitants of the country were, for the most part, driven into the mountain fastnesses of Wales by the German invaders, where they preserve, to this day, their originallanguage. Every subsequent great addition to the population of England was by the German race. The Danes, and, after them, the Normans, were tribes of the same stock as the Saxons, and all came from very nearly the same portion of Europe. It is obvious, therefore, that England, even after the Norman conquest, when, for a time, the upper and the lower classes spoke different languages, contained a more homogeneous population than France did at the same, or any subsequent epoch. In England, from the Saxon yeoman up to the proudest Norman lord, all belonged to the great German race; in France, only the nobility, while the peasants were Gauls. The wars between the two countries afford a striking proof of the difference of these two races. The battles of Cressy, of Poitiers, and of Agincourt, which will never be forgotten so long as English poetry can find an echo in an English breast, were won by the English against greatly superior numbers. "Victories, indeed, they were," says Macaulay, "of which a nation may justly be proud; for they are to be attributed to the moral superiority of the victors,a superiority which was most striking in the lowest ranks. The knights of England found worthy rivals in the knights of France. Chandos encountered an equal foe in Du Guesclin. But France had no infantry that dared to face the English bows and bills." The Celt has probably, at no time, been inferior to the Teuton in valor; in martial enthusiasm, he exceeds him. But, at a time when bodily strength decided the combat, the difference between the sturdy Saxon and the small, slight—though active—Gaul, must have been great.
In this rapid and necessarily imperfect sketch, I have endeavored to show the relative proportion of the Teutonicblood in the population of the various countries of Europe. I have endeavored to direct the reader's attention to the fact, that though it forms an element in the population of all, it exists in perfect purity in but few, and that England presents a happy fusion of some of the most distinguished branches of the German family. If we now glance at the United States, we shall there find—at least in the first years of her national existence—a pendant to what has been asserted of England. The elements of the population of the original thirteen States, were almost exclusively of English, Lowland Scotch, Dutch, and Swedish blood; that is to say, decidedly Germanic. Ireland was as yet slightly represented. France had made but inconsiderable contributions to the population. Since we have assumed a rank among the great powers of the earth, every portion of the inhabited globe has sent us its contingent of blood, yet even now, the great body of the nation belongs to the Teutonic race.
Much has been said of the effects of ethnical mixture. Many consider it as decidedly beneficial, others as decidedly deleterious. It seems to me susceptible of mathematical demonstration, that when a very inferior race amalgamates with one of higher order, the compound—though superior to the one, must be inferior to the other. In that case, therefore, mixture is injurious. But when various branches of the same race, or nearly cognate races mix, as in the case of the Saxons, Angles, Danes, and Normans, the mixture cannot but be beneficial. For, while none of the higher qualities are lost, the compound presents a felicitous combination of some of the virtues peculiar to each.
If our civilization received its tone and character from the Teutonic race, as Mr. Gobineau asserts, this character must be most strikingly displayed wherever that race forms the preponderating element of the population.
Before investigating this question, we must cast a glance on the manners and modes of thinking that characterized this race in the earliest times. Unfortunately, but few records are left to assist us in forming a judgment. Tacitus's celebrated treatise was, probably, more an imaginary sketch, which he wished to hold up to a people sunk in luxury and vice, as were his countrymen. In our times, the North American Indian has often been held up as a model of uncorrupted simplicity, and many touching romances have been written on the theme, now rather hackneyed and out of fashion. But though the noble Roman may have highly colored the picture, the incorruptible love of truth, which shines so brilliantly in all his works, assures us of the truth of its outlines.
Of one thing we can entertain no doubt, viz: that history nowhere shows us our Germanic forefathers in the same state of barbarism that we find other races—many of the American Indians, the South-Sea Islanders, and others. In the earliest times they practised agriculture, they cultivated rye, barley, oats and wheat. Many of the tribes had regular farms, which were inclosed. They knew how to work iron, an art which even the most civilized of the American Indians had never learned. They had extensive and complicated political relations, often forming themselves in vast confederacies. But, above all, they were an eminentlychaste people; they respected woman,[93]and assigned to her her legitimate place in the social circle. Marriage with them was a sacred institution.
The greatest point of superiority of our civilization, over all preceding and contemporaneous ones—a point which Mr. Gobineau has omitted to mention—is the high rank which woman occupies in the modern structure of society. The boasted civilizations of Greece and Rome, if superior in others, are vastly inferior to us in this respect. And this glorious superiority we owe to the pure and chaste manners of our forefathers.
Representative government, trial by jury, and all the discoveries in political science upon which we pride ourselves most, are the necessary development of their simple institutions, to which, indeed, they can be distinctly traced.
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 bytheirenterprise 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, theAmericans, 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.
CIVILIZATION.