There is a vast difference between imitation and comprehension. The imitation of a civilization does not necessarily imply an eradication of the hereditary instincts. A nation can 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 encumbered and 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.
INTRODUCTORY NOTE
TO
CHAPTERS VIII. AND IX.
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 other words, 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 appellation Teutonic, 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 words Teutonic and Germanic are 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 nation par excellence, and from that word the term Teutonic is supposed to be derived. Many of their descendants still retain the name: Teutsch or Deutsch (German). The Romans called them Germanes, from the boastful title of "the warlike," or "the men of war," which the first invading tribes had given themselves. These Germanes of 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.