Читать книгу The Moral and Intellectual Diversity of Races - comte de Arthur Gobineau - Страница 9

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ALLEGED CAUSES OF POLITICAL CATASTROPHES EXAMINED.

Fanaticism—Aztec Empire of Mexico.—Luxury—Modern European States as luxurious as the ancient.—Corruption of morals—The standard of morality fluctuates in the various periods of a nation's history: example, France—Is no higher in youthful communities than in old ones—Morality of Paris.—Irreligion—Never spreads through all ranks of a nation—Greece and Rome—Tenacity of Paganism.

Before entering upon my reasons for the opinion expressed at the end of the preceding chapter, it will be necessary to explain and define what I understand by the term society. I do not apply this term to the more or less extended circle belonging to a distinct sovereignty. The republic of Athens is not, in my sense of the word, a society; neither is the kingdom of Magadha, the empire of Pontus, or the caliphat of Egypt in the time of the Fatimites. These are fragments of societies, which are transformed, united, or subdivided, by the operation of those primordial laws into which I am inquiring, but whose existence or annihilation does not constitute the existence or annihilation of a society. Their formation is, for the most part, a transient phenomenon, which exerts but a limited, or even indirect influence upon the civilization that gave it birth. By the term society, I understand an association of men, actuated by similar ideas, and possessed of the same general instincts. This association need by no means be perfect in a political sense, but must be complete from a social point of view. Thus, Egypt, Assyria, Greece, India, China, have been, or are still, the theatres upon which distinct societies have worked out their destinies, to which the perturbations in their political relations were merely secondary. I shall, therefore, speak of the fractions of these societies only when my reasoning applies equally to the whole. I am now prepared to proceed to the examination of the question before us, and I hope to prove that fanaticism, luxury, corruption of morals, and irreligion, do not necessarily occasion the ruin of nations.

All these maladies, either singly or combined, have attacked, and sometimes with great virulence, nations which nevertheless recovered from them, and were, perhaps, all the more vigorous afterward.

The Aztec empire, in Mexico, seemed to flourish for the especial glory and exaltation of fanaticism. What can there be more fanatical than a social and political system, based on a religion which requires the incessant and profuse shedding of the blood of fellow-beings?[32] Our remote ancestors, the barbarous nations of Northern Europe, did indeed practise this unholy rite, but they never chose for their sacrifices innocent victims,[33] or, at least, such as they considered so: the shipwrecked and prisoners of war, were not considered innocent. But, for the Mexicans, all victims were alike; with that ferocity, which a modern physiologist[34] recognizes as a characteristic of the races of the New World, they butchered their own fellow-citizens indiscriminately, and without remorse or pity. And yet, this did not prevent them from being a powerful, industrious, and wealthy nation, who might long have continued to blaspheme the Deity by their dark creed, but for Cortez's genius and the bravery of his companions. In this instance, then, fanaticism was not the cause of the downfall.[35]

Nor are luxury or enervation more powerful in their effects. These vices are almost always peculiar to the higher classes, and seldom penetrate the whole mass of the population. But I doubt whether among the Greeks, the Persians, or the Romans, whose downfall they are said to have caused, luxury and enervation, albeit in a different form, had risen to a higher pitch than we see them to-day in some of our modern States, in France, Germany, England, and Russia, for instance. The two last countries are especially distinguished for the luxury prevalent among the higher classes, and yet, these two countries seem to be endued with a vitality much more vigorous and promising than most other European States. In the Middle Ages, the Venetians, Genoese, Pisanese, accumulated in their magazines the treasures and luxuries of the world; yet, the gorgeous magnificence of their palaces, and the splendid decorations of their vessels, did certainly not diminish their power, or subvert their dominion.[36]

Even the corruption of morals, this most terrible of all scourges, is not necessarily a cause of national ruin. If it were, the prosperity of a nation, its power and preponderance, would be in a direct ratio to the purity of its manners; and it is hardly necessary to say that this is not the case. The odd fashion of ascribing all sorts of imaginary virtues to the first Romans, is now pretty much out of date.[37] Few would now dare to hold up as models of morality those sturdy patricians of the old school, who treated their women as slaves, their children as cattle, and their creditors like wild beasts. If there should still be some who would defend so bad a cause, their reasoning could easily be refuted, and its want of solidity shown. Abuse of power, in all epochs, has created equal indignation; there were deeper reasons for the abolition of royalty than the rape of Lucretia, for the expulsion of the decemvirs than the outrage of Appius; but these pretexts for two important revolutions, sufficiently demonstrate the public sentiment with regard to morals. It is a great mistake to ascribe the vigor of a young nation to its superior virtues; since the beginning of historical times, there has not been a community, however small, among which all the reprehensible tendencies of human nature were not visible, notwithstanding which, it has increased and prospered. There are even instances where the splendor of a state was owing to the most abominable institutions. The Spartans are indebted for their renown, and place in history, to a legislation fit only for a community of bandits.[38]

So far from being willing to accord to youthful communities any superiority in regard to morals, I have no doubt that, as nations advance in age and consequently approach their period of decay, they present to the eyes of the moralist a far more satisfactory spectacle.[39] Manners become milder; men accommodate themselves more readily to one another; the means of subsistence become, if not easier, at least more varied; reciprocal obligations are better defined and understood; more refined theories of right and wrong gain ground. It would be difficult to show that at the time when the Greek arms conquered Darius, or when Greek liberty itself fled forever from the battle-field of Chæronæa, or when the Goths entered Rome as victors; that the Persian monarchy, Athens, or the imperial city, in those times of their downfall, contained a smaller proportion of honest and virtuous people than in the most glorious epochs of their national existence.

But we need not go so far back for illustrations. If any one were required to name the place where the spirit of our age displayed itself in the most complete contrast with the virtuous ages of the world (if such there were), he would most certainly point out Paris. Yet, many learned and pious persons have assured me, that nowhere, and in no epoch, could more practical virtue, solid piety, greater delicacy of conscience, be found than within the precincts of this great and corrupt city. The ideal of goodness is as exalted, the duties of a Christian as well understood, as by the most brilliant luminaries of the Church in the seventeenth century. I might add, that these virtues are divested of the bitterness and severity from which, in those times, they were not always exempt; and that they are more united with feelings of toleration and universal philanthropy.[40] Thus we find, as if to counterbalance the fearful aberrations of our own epoch, in the principal theatre of these aberrations, contrasts more numerous and more striking, than probably blessed the sight of the faithful in preceding ages.

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, illustrates 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 classes of society, not excepting the clergy; when the nobles robbed their vassals, 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 passed; foreign and intestine foes were vanquished; the machinery of government reconstructed on a firmer basis; the state of society improved. Notwithstanding its bloody 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 space 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 assigned 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 classes, 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 mass 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 Æschylus, found it necessary, whatever were their private sentiments, to flatter the religious notions of the masses. 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 masses 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 snatch moments of leisure from the all-absorbing game of politics, to compose a treatise on haruspicy. I allude to the first Cæsar.[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 classes. They might appeal to reason and common sense, against the absurdities of the masses, 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 classes 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 classes, is highly interesting, and it may not be altogether irrelevant to my subject, to point out the principal 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 masses, of whose passionate 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 municipal dignitaries of cities, in fact those classes 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 classes 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 masses 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 masses 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 masses 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 superstition 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 assistance 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.