The Moral and Intellectual Diversity of Races Part 4

I cannot even perceive that great men are wanting in those periods of corruption and decay; on the contrary, these periods are often signalized by the appearance of men remarkable for energy of character and stern virtue.[41] If we look at the catalogue of Roman emperors, we find a great number of them as exalted in merit as in rank; we meet with names like those of Trajan, Antoninus Pius, Septimius Severus, Alexander Severus, Jovian; and if we glance beneath the throne, we see a glorious constellation of great doctors of our faith, of martyrs, and apostles of the primitive church; not to consider the number of virtuous pagans.

Active, firm, and valorous minds filled the camps and the forums, so that it may reasonably be doubted whether Rome, in the times of Cincinnatus, possessed so great a number of eminent men in every department of human activity. Many other examples might be alleged, to prove that senile and tottering communities, so far from being deficient in men of virtue, talent, and action, possess them probably in greater number than young and rising states; and that their general standard of morals is often higher.

Public morality, indeed, varies greatly at different periods of a nation's history. The history of the French nation, better than any other, ill.u.s.trates this fact. Few will deny that the Gallo-Romans of the fifth and sixth centuries, though a subject race, were greatly superior in point of morals to their heroic conquerors.[42] Individually taken, they were often not inferior to the latter in courage and military virtue.[43] The intermixture of the two races, during the eighth, ninth, and tenth centuries, reduced the standard of morals among the whole nation to a disgraceful level. In the three succeeding centuries, the picture brightens again. Yet, this period of comparative light was succeeded by the dark scenes of the fourteenth and fifteenth centuries, when tyranny and debauchery ran riot over the land, and infected all cla.s.ses of society, not excepting the clergy; when the n.o.bles robbed their va.s.sals, and the commonalty sold their country to a foreign foe. This period, so distinguished for the total absence of patriotism, and every honest sentiment, was emphatically one of decay; the state was shaken to its very foundation, and seemed ready to bury under its ruins so much shame and dishonor. But the crisis pa.s.sed; foreign and intestine foes were vanquished; the machinery of government reconstructed on a firmer basis; the state of society improved.

Notwithstanding its b.l.o.o.d.y follies, the sixteenth century dishonors less the annals of the nation than its predecessors, and it formed the transition period to the age of those pure and ever-brilliant lights, Fenelon, Bossuet, Montausier, and others. This period, again, was succeeded by the vices of the regency, and the horrors of the Revolution. Since that time, we have witnessed almost incredible fluctuations of public morality every decade of years.

I have sketched rapidly, and merely pointed out the most prominent changes. To do even this properly, much more to descend to details, would require greater s.p.a.ce than the limits and designs of this work permit. But I think what I have said is sufficient to show that the corruption of public morals, though always a great, is often a transient evil, a malady which may be corrected or which corrects itself, and cannot, therefore, be the sole cause of national ruin, though it may hasten the catastrophe.

The corruption of public morals is nearly allied to another evil, which has been a.s.signed as one of the causes of the downfall of empires. It is observed of Athens and Rome, that the glory of these two commonwealths faded about the same time that they abandoned their national creeds.

These, however, are the only examples of such a coincidence that can be cited. The religion of Zoroaster was never more flourishing in the Persian empire, than at the time of its downfall. Tyre, Carthage, Judea, the Mexican and Peruvian empires expired at the moment when they embraced their altars with the greatest zeal and devotion. Nay, I do not believe that even at Athens and Rome, the ancient creed was abandoned until the day when it was replaced in every conscience, by the complete triumph of Christianity. I am firmly convinced that, politically speaking, irreligion never existed among any people, and that none ever abandoned the faith of their forefathers, except in exchange for another. In other words, there never was such a thing as a religious interregnum. The Gallic Teutates gave way to the Jupiter of the Romans; the worship of Jupiter, in its turn, was replaced by Christianity. It is true that, in Athens, not long before the time of Pericles, and in Rome, towards the age of the Scipios, it became the fashion among the higher cla.s.ses, first to reason upon religious subjects, next to doubt them, and finally to disbelieve them altogether, and to pride themselves upon scepticism. But though there were many who joined in the sentiment of the ancient "freethinker" who dared the augurs to look at one another without laughing, yet this scepticism never gained ground among the ma.s.s of the people.

Aspasia at her evening parties, and Lelius among his intimates, might ridicule the religious dogmas of their country, and amuse themselves at the expense of those that believed them. But at both these epochs, the most brilliant in the history of Greece and Rome, it would have been highly dangerous to express such sentiments publicly. The imprudence of his mistress came near costing Pericles himself dearly, and the tears which he shed before the tribunal, were not in themselves sufficiently powerful to save the fair sceptic. The poets of the times, Aristophanes, Sophocles, and afterwards aeschylus, found it necessary, whatever were their private sentiments, to flatter the religious notions of the ma.s.ses. The whole nation regarded Socrates as an impious innovator, and would have put to death Anaxagoras, but for the strenuous intercession of Pericles. Nor did the philosophical and sceptical theories penetrate the ma.s.ses at a later period. Never, at any time, did they extend beyond the sphere of the elegant and refined. It may be objected that the opinion of the rest, the mechanics, traders, the rural population, the slaves, etc., was of little moment, as they had no influence in the policy of the state. If this were the case, why was it necessary, until the last expiring throb of Paganism, to preserve its temples and pay the hierophants? Why did men, the most eminent and enlightened, the most sceptical in their religious notions, not only don the sacerdotal robe, but even descend to the most repugnant offices of the popular worship?

The daily reader of Lucretius[44] had to s.n.a.t.c.h moments of leisure from the all-absorbing game of politics, to compose a treatise on haruspicy.

I allude to the first Caesar.[45] And all his successors, down to Constantine, were compelled to unite the pontificial with the imperial dignity. Even Constantine himself, though as a Christian prince he had far better reasons for repugnance to such an office than any of his predecessors, was compelled to compromise with the still powerful ancient religion of the nation.[46] This is a clear proof of the prevalence of the popular sentiment over the opinion of the higher and more enlightened cla.s.ses. They might appeal to reason and common sense, against the absurdities of the ma.s.ses, but the latter would not, could not, renounce one faith until they had adopted another, confirming the old truth, that in the affairs of this world, the positive ever takes precedent over the negative. The popular sentiment was so strong that, in the third century, it infected even the higher cla.s.ses to some extent, and created among them a serious religious reaction, which did not entirely subside until after the final triumph of Christianity. The revolution of ideas which gradually diffused true religion among all cla.s.ses, is highly interesting, and it may not be altogether irrelevant to my subject, to point out the princ.i.p.al causes which occasioned it.

In the latter stages of the Roman empire, the armies had acquired such undue political preponderance, that from the emperor, who inevitably was chosen by them, down to the pettiest governor of a district, all the functionaries of the government issued from the ranks. They had sprung from those popular ma.s.ses, of whose pa.s.sionate attachment to their faith I have already spoken, and upon attaining their elevated stations, came in contact with the former rulers of the country, the old distinguished families, the munic.i.p.al dignitaries of cities, in fact those cla.s.ses who took pride and delight in sceptical literature. At first there was hostility between these latter and the real rulers of the state, whom they would willingly have treated as upstarts, if they had dared. But as the court gave the tone, and all the minor military chiefs were, for the most part, devout and fanatic, the sceptics were compelled to disguise their real sentiments, and the philosophers set about inventing systems to reconcile the rationalistic theories with the state religion. This revival of pagan piety caused the greater number of the persecutions.

The rural populations, who had suffered their faith to be outraged by the atheists so long as the higher cla.s.ses domineered over them, now, that the imperial democracy had reduced all to the same level, were panting for revenge; but, mistaking their victims, they directed their fury against the Christians. The real sceptics were such men as King Agrippa, who wishes to hear St. Paul[47] from mere curiosity; who hears him, debates with him, considers him a fool, but never thinks of persecuting him because he differs in opinion; or Tacitus, the historian, who, though full of contempt for the believers in the new religion, blames Nero for his cruelties towards them.

Agrippa and Tacitus were pagan sceptics. Diocletian was a politician, who gave way to the clamors of an incensed populace. Decius and Aurelian were fanatics, like the ma.s.ses they governed, and from whom they had sprung.

Even after the Christian religion had become the religion of the state, what immense difficulties were experienced in attempting to bring the ma.s.ses within its pale! So hopeless was in some places the contest with the local divinities, that in many instances conversion was rather the result of address, than the effect of persuasion. The genius of the holy propagators of our religion was reduced to the invention of pious frauds. The divinities of the groves, fields, and fountains, were still worshipped, but under the name of the saints, the martyrs, and the Virgin. After being for a time misdirected, these homages would finally find the right way. Yet such is the obstinacy with which the ma.s.ses cling to a faith once received, that there are traces of it remaining in our day. There are still parishes in France, where some heathenish superst.i.tion alarms the piety, and defies the efforts of the minister.

In Catholic Brittany, even in the last centuries, the bishop in vain attempted to dehort his flock from the worship of an idol of stone. The rude image was thrown into the water, but rescued by its obstinate adorers; and the a.s.sistance of the military was required to break it to pieces. Such was, and such is the longevity of paganism. I conclude, therefore, that no nation, either in ancient or modern times, ever abandoned its religion without having duly and earnestly embraced another, and that, consequently, none ever found itself, for a moment, in a state of irreligion, which could have been the cause of its ruin.

Having denied the destructive effects of fanaticism, luxury, and immorality, and the political possibility of irreligion, I shall now speak of the effects of bad government. This subject is well worthy of an entire chapter.

FOOTNOTES:

[32] See Prescott's _History of the Conquest of Mexico_.

[33] C. F. Weber, _M. A. Lucani Pharsalia_. Leipzig, 1828, vol. i. pp.

122-123, _note_.

[34] Prichard, _Natural History of Man_.--Dr. Martius is still more explicit. (See _Martius and Spix_, _Reise in Brasilien_. Munich, vol. i.

pp. 379-380.)

Mr. Gobineau quotes from M. Roulin's French translation of Prichard's great work, and as I could not always find the corresponding pages in the original, I have sometimes been obliged to omit the citation of the page, that in the French translation being useless to English readers.--_Transl._

[35] I greatly doubt whether the fanaticism of even the ancient Mexicans could exceed that displayed by some of our not very remote ancestors.

Who, that reads the trials for witchcraft in the judicial records of Scotland, and, after smiling at the frivolous, inconsistent testimony against the accused, comes to the cool, uncommented marginal note of the reporter: "Convicta et combusta," does not feel his heart leap for horror? But, if he comes to an entry like the following, he feels as though lightning from heaven could but inflict too mild a punishment on the perpetrators of such unnatural crimes.

"1608, Dec. 1.--The Earl of Mar declared to the council, that some women were taken in Broughton as witches, and being put to an a.s.size, and convicted, albeit they persevered constant in their denial to the end, they were burnt quick (alive), after such a cruel manner, that some of them died in despair, renouncing and blaspheming G.o.d; and _others, half-burned, brak out of the fire, and were cast in it again, till they were burned to death_." Entry in Sir Thomas Hamilton's _Minutes of Proceedings in the Privy Council_. (From W. Scott's _Letters on Demonology and Witchcraft_, p. 315.)

Really, I do not believe that the Peruvians ever carried fanaticism so far. Yet, a counterpart to this horrible picture is found in the history of New England. A man, named Cory, being accused of witchcraft, and refusing to plead, was accordingly pressed to death. And when, in the agony of death, the unfortunate man thrust out his tongue, the sheriff, without the least emotion, crammed it back into the mouth with his cane.

(See Cotton Mather's _Magnalia Christi Americana_, Hardford. _Thau.

Pneu_, c. vii. p. 383, _et pa.s.sim_.)

Did the ferocity of the most brutish savages ever invent any torture more excruciating than that in use in the British Isles, not much more than two centuries ago, for bringing poor, decrepit old women to the confession of a crime which never existed but in the crazed brain of bigots. "The nails were torn from the fingers with smith's pincers; pins driven into the places which the nails defended; the knees were crushed in the _boots_, the finger-bones splintered in the _pilniewinks_," etc.

(Scott, _op. cit._, p. 312.) But then, it is true, they had a more _gentle_ torture, which an English Lord (Eglington) had the honor and humanity to invent! This consisted in placing the legs of a poor woman in the stocks, and then _loading the bare shins with bars of iron_.

Above thirty stones of iron were placed upon the limbs of an unfortunate woman before she could be brought to the confession which led her to the stake. (Scott, _op. cit._, pp. 321, 324, 327, etc. etc.)

As late as 1682, not yet 200 years ago, three women were hanged, in England, for witchcraft; and the fatal statute against it was not abolished until 1751, when the rabble put to death, in the most horrible manner, an old pauper woman, and very nearly killed another.

And, in the middle of last century, eighty-five persons were burnt, or otherwise executed, for witchcraft, at Mohra, in Sweden. Among them were fifteen young children.

If G.o.d had ordained that fanaticism should be punished by national ruin, were not these crimes, in which, in most cases, the whole nation partic.i.p.ated, were not they horrible enough to draw upon the perpetrators the fate of Sodom and Gomorrah? Surely, if fanaticism were the cause of national decay, most European nations had long since been swept from the face of the globe, "so that their places could nowhere be found."--H.

[36] There seem, at first sight, to be exceptions to the truth of the a.s.sertion, that luxury, in itself, is not productive of national ruin.

Venice, Genoa, Pisa, etc., were _aristocratic_ republics, in which, as in monarchies, a high degree of luxury is not only compatible with, but may even be greatly conducive to the prosperity of the state. But the basis of a _democratic_ republic is a more or less perfect equality among its citizens, which is often impaired, and, in the end, subverted by too great a disparity of wealth. Yet, even in them, glaring contrasts between extravagant luxury and abject poverty are rather the sign than the cause, of the disappearance of democratic principles. Examples might be adduced from history, of democracies in which great wealth did not destroy democratic ideas and a consequent simplicity of manners. These ideas must first be forgotten, before wealth can produce luxury, and luxury its attendant train of evils. Though accelerating the downfall of a democratic republic, it is therefore not the primary cause of that downfall.--H.

[37] Balzac, _Lettre a Madame la d.u.c.h.esse de Montausier_.

[38] That this stricture is not too severe will be obvious to any one who reflects on the principles upon which this legislation was based.

Inculcating that war was the great business of life, and to be terrible to one's enemies the only object of manly ambition, the Spartan laws sacrificed the n.o.blest private virtues and domestic affections. They deprived the female character of the charms that most adorn it--modesty, tenderness, and sensibility; they made men brutal, coa.r.s.e, and cruel.

They stunted individual talents; Sparta has produced but few great men, and these, says Macaulay, only became great when they ceased to be Lacedemonians. Much unsound sentimentality has been expended in eulogizing Sparta, from Xenophon down to Mitford, yet the verdict of the unbia.s.sed historian cannot differ very widely from that of Macaulay: "The Spartans purchased for their government a prolongation of its existence by the sacrifice of happiness at home, and dignity abroad.

They cringed to the powerful, they trampled on the weak, they ma.s.sacred their helots, they betrayed their allies, they contrived to be a day too late for the battle of Marathon, they attempted to avoid the battle of Salamis, they suffered the Athenians, to whom they owed their lives and liberties, to be a second time driven from their country by the Persians, that they might finish their own fortifications on the Isthmus; they attempted to take advantage of the distress to which exertions in their cause had reduced their preservers, in order to make them their slaves; they strove to prevent those who had abandoned their walls to defend them, from rebuilding them to defend themselves; they commenced the Peloponnesian war in violation of their engagements with their allies; they gave up to the sword whole cities which had placed themselves under their protection; they bartered for advantages confined to themselves the interests, the freedom, and the lives of those who had served them most faithfully; they took, with equal complacency, and equal infamy, the stripes of Elis and the bribes of Persia; they never showed either resentment or grat.i.tude; they abstained from no injury, and they revenged none. Above all, they looked on a citizen who served them well as their deadliest enemy."--_Essays_, iii. 389.--H.

[39] The horrid scenes of California life, its lynch laws, murders, and list of all possible crimes, are still ringing in our ears, and have not entirely ceased, though their number is lessened, and they are rapidly disappearing before lawful order. Australia offered, and still offers, the same spectacle. Texas, but a few years ago, and all newly settled countries in our day, afford another striking ill.u.s.tration of the author's remark. Young communities ever attract a great number of lawless and desperate men; and this has been the case in all ages. Rome was founded by a band of fugitives from justice, and if her early history be critically examined, it will be found to reveal a state of society, with which the Rome described by the Satirists, and upbraided by the Censors, compares favorably. Any one who will cast a glance into Bishop Potter's _Antiquities_, can convince himself that the state of morals, in Athens, was no better in her most flourishing periods than at the time of her downfall, if, indeed, as good; notwithstanding the glowing colors in which Isocrates and his followers describe the virtues of her youthful period, and the degeneracy of the age. Who can doubt that public morality has attained a higher standard in England, at the present day when her strength seems to have departed from her, than it had at any previous era in her history. Where are the brutal fox-hunting country squires of former centuries? the good old customs, when hospitality consisted in drinking one's guest underneath the table? What audience could now endure, or what police permit, the plays of Congreve and of Otway? Even Shakspeare has to be pruned by the moral censor, before he can charm our ears. Addison himself, than whom none contributed more to purify the morals of his age, bears unmistakable traces of the coa.r.s.eness of the time in which he wrote. It will be objected that we are only more prudish, no better at the bottom. But, even supposing that the same vices still exist, is it not a great step in advance, that they dare no longer parade themselves with unblushing impudence? Many who derive their ideas of the Middle Ages, of chivalry, etc., from the accounts of romance writers, have very erroneous notions about the manners of that period. "It so happens," says Byron, "that the good old times when '_l'amour du bon vieux temps, l'amour antique_'

flourished, were the most profligate of all possible centuries. Those who have any doubts on the subject may consult St. Palay, particularly vol. ii. p. 69. The vows of chivalry were no better kept than any other vows whatever, and the songs of the troubadour were not more decent, and certainly much less refined, than those of Ovid. The 'cours d'amour, parlements d'amour, ou de courtoisie et de gentilesse,' had much more of love than of courtesy and gentleness. (See Roland on the same subject with St. Palay.)" _Preface to Childe Harold._ I should not have quoted the authority of a poet on historical matters, were I not convinced, from my own investigations, that his pungent remarks are perfectly correct. As a further confirmation, I may mention that a few years ago, in rummaging over the volumes of a large European library, I casually lit upon a record of judicial proceedings during the fourteenth and fifteenth centuries, in a little commonwealth, whose simplicity of manners, and purity of public morals, especially in that period, has been greatly extolled by historians. There, I found a list of crimes, to which the most corrupt of modern great cities can furnish no parallel.

In horror and h.e.l.lish ingenuity, they can be faintly approached only by the punishment which followed them. Of many, our generation ignores even the name, and, of others, dares not utter them.--H.

[40] This a.s.sertion may surprise those who, in the words of a piquant writer on Parisian life, "have thought of Paris only under two aspects--one, as the emporium of fashion, fun, and refinement; the abode of good fellows somewhat dissipated, of fascinating ladies somewhat over-kind; of succulent dinners, somewhat indigestible; of pleasures, somewhat illicit;--the other, as the place _par excellence_, of revolutions, _emeutes_, and barricades." Yet, all who have pierced below the brilliant surface, and penetrated into the recesses of dest.i.tution and crime, have seen the ministering angel of charity on his errand, and can bear witness to the truth of the author's remark. No city can show a greater number of benevolent inst.i.tutions, none more active and practical _private_ charity, which inquires not after the country or creed of its object.--H.

[41] Tottering, falling Greece, gave birth to a Demosthenes, a Phocian; the period of the downfall of the Roman republic was the age of Cicero, Brutus, and Cato.--H.

[42] The subjoined picture of the manners of the Frankish conquerors of Gaul, is selected on account of the weighty authority from which it comes, from among a number of even darker ones. "The history of Gregory of Tours shows us on the one hand, a fierce and barbarous nation; and on the other, kings of as bad a character. These princes were b.l.o.o.d.y, unjust, and cruel, because all the nation was so. If Christianity seemed sometimes to soften them, it was only by the terror which this religion imprints in the guilty; the church supported herself against them by the miracles and prodigies of her saints. The kings were not sacrilegious, because they dreaded the punishments inflicted on sacrilegious people: but this excepted, they committed, either in their pa.s.sion or cold blood, all manner of crimes and injustice, because in these the avenging hand of the Deity did not appear so visible. The Franks, as I have already observed, bore with b.l.o.o.d.y kings, because they were fond of blood themselves; they were not affected with the wickedness and extortion of their princes, because this was their own character. There had been a great many laws established, but the kings rendered them all useless by the practice of issuing _preceptions_, a kind of decrees, after the manner of the rescripts of the Roman emperors. These preceptions were orders to the judges to do, or to tolerate, things contrary to law. They were given for illicit marriages, and even those with consecrated virgins; for transferring successions, and depriving relations of their rights; for putting to death persons who had not been convicted of any crime, and not been heard in their defence, etc."--MONTESQUIEU, _Esprit des Lois_, b. 31, c. 2.--H.

[43] Augustin Thierry, _Recit des Temps Merovingiens_. (See particularly the _History of Mummolus_.)

[44] Lucretius was the author of _De Rerum Natura_, and one of the most distinguished of pagan "free-thinkers." He labored to combine the philosophy of Epicurus, Evhenius, and others, into a sort of moral religion, much after the fashion of some of the German mystics and Platonists of our times.--H.

[45] Caesar, whose private opinions were both democratical and sceptical, found it convenient to speak very differently in public, as the funeral oration in honor of his aunt proves. "On the maternal side, said he, my aunt Julia is descended from the kings; on the paternal, from the immortal G.o.ds. For my aunt's mother was of the family of the Martii, who are descended from King Ancus Martius; and the Julii, to which stock our family belongs, trace their origin to Venus. Thus, in her blood was blended the majesty of kings, the most powerful of men, and the sanct.i.ty of the G.o.ds, who have even the kings in their power."--_Suetonius_, _Julius_, 5.

Are not these sentiments very monarchical for a democrat; very religious for an atheist?

[46] It is well known that Constantine did not receive the rite of baptism until within the last hours of his life, although he professed to be a sincere believer. The coins, also, struck during his reign, all bore pagan emblems.--H.

[47] Acts xxvi. 24, 28, 31.

CHAPTER III.

INFLUENCE OF GOVERNMENT UPON THE LONGEVITY OF NATIONS.

Misgovernment defined--Athens, China, Spain, Germany, Italy, etc.--Is not in itself a sufficient cause for the ruin of nations.

I am aware of the difficulty of the task I have undertaken in attempting to establish a truth, which by many of my readers will be regarded as a mere paradox. That good laws and good government exert a direct and powerful influence upon the well-being and prosperity of a nation, is an indisputable fact, of which I am fully convinced; but I think that history proves that they are not absolute conditions of the existence of a community; or, in other words, that their absence is not necessarily productive of ruin. Nations, like individuals, are often preyed upon by fearful diseases, which show no outward traces of the ravages within, and which, though dangerous, are not always fatal. Indeed, if they were, few communities would survive the first few years of their formation, for it is precisely during that period that the government is worst, the laws most imperfect, and least observed. But here the comparison between the body political and the human organization ceases, for while the latter dreads most the attack of disease during infancy, the former easily overcomes it at that period. History furnishes innumerable examples of successful contest on the part of young communities with the most formidable and most devastating political evils, of which none can be worse than ill-conceived laws, administered in an oppressive or negligent manner.[48]