Indeed we might well say far from it, for the almost literal obliteration of the Indian in North America as of the natives in Australia and New Zealand, only so much more complete there, represents ever to be regretted blots on the history of civilization for which there can be no possible justification.
Professor Bourne does not hesitate to continue the comparison of Spanish and English America down even to our own time and in doing so points out that our advances which have for the time being put us so far ahead of the Spanish Americans are mostly the gains of the age of steam and are due to the fact that it was hard for their mixed population with so many barbarous elements [{498}] in them to keep up with our comparatively homogeneous population, homogeneous at least in the sense of coming from the same strata and civilization in Europe. While our Indians have been almost entirely obliterated there are more Indians alive in Mexico and in South America to-day than there were when Columbus landed. With this fact in mind Professor Bourne's comparison and contrast takes on renewed interest and his apology for the Spanish Americans is all the more telling.
"If we compare Spanish America with the United States a hundred years ago we must recognize that while in the North there was a sounder body politic, a purer social life and a more general dissemination of elementary education, yet in Spanish America there were both vastly greater wealth and greater poverty, more imposing monuments of civilization, such as public buildings, institutions of learning and hospitals, more populous and richer cities, a higher attainment in certain branches of science. No one can read Humboldt's account of the City of Mexico and its establishments for the promotion of science and the fine arts without realizing that whatever may be the superiorities of the United States over Mexico in these respects, they have been mostly the gains of the age of steam."
If one reads Champlain's account of the City of Mexico as he saw it at the very beginning of the seventeenth century, as I have quoted it in the chapter "America in Columbus' Century," in "The Century of Columbus" (Catholic Summer School Press. New York, 1914), it will be quite clear that Humboldt was only seeing the natural development of culture and artistic progress that was already in evidence in the early sixteenth century.
"During the first half-century," Bourne continues, "after the application of steam to transportation Mexico weltered in domestic turmoils arising out of the crash of the old regime. If the rule of Spain could have lasted half a century longer, being progressively as it was during the reign of Charles III; if a succession of such viceroys as Revilla Gigedo, in Mexico, and De Croix and De Taboaday Lemos, in Peru, could have borne sway in America until railroads could have been built, intercolonial intercourse ramified, a distinctly Spanish-American federal State might possibly have been created, capable of self-defence against Europe, and inviting cooperation rather than aggression from the neighbor in the North."
If the effort to understand Spanish America now so manifest will only go to the extent of having our people realize the full truth that until the nineteenth century English America was far behind Spanish America in facilities for higher education, in culture and literature, in the application of the arts to municipal life and, above [{499}] all, in interest in science, then the prevalent impression that the Popes and the Catholic Church are opposed to genuine progress and true science will disappear. Catholic America was far ahead of Protestant America in scientific education and research until the untimely break from Spain left the Spanish-American countries the prey of political disturbances.
APPENDIX IX.
THE DANGER OF A LITTLE KNOWLEDGE.
Professor Draper's "The History of the Conflict between Religion and Science."
What I have tried to emphasize in this volume is that the arguments advanced to show the opposition of the Catholic Church to science are founded on actual ignorance of the history of science or misunderstandings of particular incidents of that history. Not only was there no policy of opposition to science, but on the contrary encouragement of interest in scientific subjects, patronage of scientific workers and even definite endowment of scientific research by the ecclesiastical authorities. The tradition of Church opposition to science is founded especially on lack of knowledge of what was done for science in the medieval period and a misunderstanding of the medieval universities. This tradition owed its origin partly to the Renaissance, which, having rediscovered Greek, despised whatever Western Europe had accomplished during the preceding centuries and spoke of all that was done as Gothic, as if only worthy of barbarous Gothic ancestors.