There is a lesson in the Dog,—is there not? Who does not admire that fidelity which makes this animal ally and friend of man, following him over the whole earth, in every climate, under all influences of sky, cosmopolitan as himself, in prosperity and adversity always true,—and then, by beautiful fable, transported to another world, where the association of life is prolonged to man, while “his faithful dog shall bear him company”?[143] The dog of Ulysses dying for joy at his master’s return, when all Ithaca had forgotten the long-absent lord, is not the only instance. But who has heard that this wonderful instinct makes any discrimination of manhood? It is to Man that the dog is faithful; nor does it matter of what condition, whether the child of wealth or the rough shepherd tending his flocks; nor does it matter of what complexion, whether Caucasian white, or Ethiopian black, or Mongolian yellow. It is enough that the master is Man; and thus, even through the instincts of a brute, does Nature testify to that Unity of the Human Family by virtue of which all are alike in rights.
Experts in Ethnology are earnest to recognize this other Unity on which I now insist. Our own Agassiz, who is the most illustrious of the masters not accepting the unity of origin, is careful to add, “that the moral question of Brotherhood among men” is not affected by this dissent; and he announces “that Unity is not only compatible with diversity of origin, but that it is the universal law of Nature.”[144] This other Unity found an eloquent representative in William von Humboldt, not less eminent as philologist than his brother as naturalist, who proclaims our Common Humanity to be the dominant idea of history, more and more extending its empire, “striving to remove the barriers which prejudice and limited views of every kind have erected amongst men, and to treat all mankind, without reference to religion, nation, or color, as one Fraternity, one great community”; and he concludes by announcing “the recognition of the bond of Humanity” as “one of the noblest leading principles in the history of mankind.”[145] And these grand words are adopted by Alexander von Humboldt,[146] so that the philologist and the naturalist unite in this cause. Thus in every direction do we find new testimony against the pretension of Caste.
We are told that “a little learning is a dangerous thing.” If this be ever true, it cannot be better illustrated than by that sciolism which from the varieties of the human species would overthrow that sublime Unity which is the first law of Creation. As well overthrow Creation itself. There is no great intelligence which does not witness to this law. Bacon, Newton, Leibnitz, Descartes all testify. Laplace, from the heights of his knowledge, teaches that the curve described by a simple particle of air or vapor is regulated by a law as certain as the orbits of the planets; and is not Man the equal subject of certain law? God rejoices in Unity. It is with Him a universal law, applicable to all above and below, from the sun in the heavens to the soul of man. Not one law for one group of stars, and one law for one group of men,—but one law for all stars, and one law for all men. The saying of Plato, that “God geometrizes,”[147] is only another expression for the certainty and universality of this law. Aristotle follows Plato, when, borrowing an illustration from the well-known requirements of the Greek drama, he announces, that “in Nature nothing is unconnected or out of place, as in a bad tragedy.”[148] But Caste is unconnected and out of place. It is a perpetual discord, a prolonged jar,—contrary to the first principle of the Universe.
Only when we consider the universality of the Moral Law can we fully appreciate the grandeur of this Unity. The great philosopher of Germany, Kant, declared that there were two things filling him always with admiration,—the starry heavens above, and the moral law within.[149] Well might the two be joined together; for in that moral law, with a home in every bosom, is a vastness and beauty commensurate with the Universe. Every human being carries a universe in himself; but here, as in that other universe, is the same prevailing law of Unity, in harmony with which the starry heavens move in their spheres and men are constrained to the duties of life. The stars must obey; so must men. This obedience brings the whole Human Family into harmony with each other, and also with the Creator. And here, again, we behold the grandeur of the system, while new harmonies unfold. Religion takes up the lesson, and the daily prayer, “Our Father who art in Heaven,” is the daily witness to the Brotherhood of Man. God is Universal Father; then are we all brothers. If not all children of Adam, we are all children of God,—if not all from the same father on earth, we are all from the same Father in Heaven; and this affecting relationship, which knows no distinction of race or color, is more vital and ennobling than any monopoly. Here, once more, is that universal law which forbids Caste, speaking not only with the voice of Science, but of Religion also,—praying, pleading, protesting, in the name of a Common Father, against such wrong and insult to our brother man. In beautiful harmony are those words of promise, “I will make a man more precious than fine gold, even a man than the golden wedge of Ophir.”[150] Against this lofty recognition of a common humanity, how mean the pretension of Caste!
Assuming this common humanity, it is difficult to see how reason can resist the conclusion, that in the lapse of time there must be a common, universal civilization, which every nation and every people will share. None too low, none too inaccessible for its kindred embrace. Amidst the differences which now exist, and in the contemplation of nations and peoples infinitely various in condition, with the barbarian still claiming an extensive empire, with the savage still claiming a whole continent and islands of the sea, I cannot doubt the certain triumph of this great law. Believing in God, I believe also in Man, through whose God-given energies all this will be accomplished. Was he not told at the beginning, with the blessing of God upon him, “Be fruitful, and multiply, and replenish the earth, and subdue it”? All of which I am sure will be done. Why this common humanity, why this common brotherhood, if the inheritance is for Brahmins only? Why the injunction to multiply and subdue the earth, if there are to be Sudras and Pariahs always? Why this sublime law of Unity, holding the universe in its grasp, if Man alone is left beyond its reach?
I have already founded the Unity of the Human Family partly on the common destiny, and I now insist that this common destiny is attested by the unquestionable Unity of the Human Family. They are parts of one system, complements of each other. Why this unity, if there be no common destiny? How this common destiny, if there be no unity? Assuming the unity, then is the common destiny a necessary consequence, under the law appointed for man.
The skeptic is disturbed, because thus far in our brief chronology this common civilization has not been developed; but to my mind it is plain that much has been done, making the rest certain, through the same incessant influences, under the great law of Human Progress.
That European civilization which has already pushed its conquests in every quarter of the globe is a lesson to mankind. Beginning with small communities, it has proceeded stage by stage, extending to larger, until it embraced nations and distant places,—and now stamps itself ineffaceably upon increasing multitudes, making them, under God, pioneers in the grand march of Humanity.