THE

GENERAL FORMS OF THE HUMAN RACE

WHICH ILLUSTRATE

THE LAWS OF CORRESPONDENCE.

In the five primitive races into which, according to the best authority, the Human Race is divided, we again recognize the universal fivefold form of all natural organizations; this being constituted by a double duality as "two and two, one against the other," combined with a fifth, which is an active and productive principle representative of Spiritual Life through Marriage: this "two and two" being constituted by male and female spheres, the first containing internal and external principles which are intellective and affective, these being masculine and feminine in an internal sphere; and the second containing internal and external principles which are intellectual and affectional, these being masculine and feminine in an external sphere; and this fifth principle constituting an active and supernatural sphere, that is universal and productive; these spheres being individualized as soul, body, and spirit. The five races here alluded to correspond in the most perfect manner with this form, and are as follows:

According to this classification, the Malay and Mongolian races constitute internal and external elements in the Barbarous sphere, which, as relatively Soul, is vital and socially representative, the Indian and Ethiopian races constitute internal and external elements in the Savage sphere, which, as relatively Body, is socially destructive, and the Caucasian race constitutes the Universal and Supernatural sphere of the Human Race, which, as relatively Spirit, is socially productive. The first four races here

:

enumerated, being but partially representative, are for this reason necessarily partial, imperfect, and comparatively unimprovable; a fact that is abundantly verified by history, as all writers describe them as stationary, or as entirely unchanged in their condition while the Caucasian race constitutes a vital and real social sphere which is universally representative, and is capable of realizing the entire development of the Soul in natural and in spiritual spheres of consciousness; so that this is to be regarded as the only perfect and improvable race, and the only one to which a conscious representation and realization of the Spiritual is possible; facts which are also verified by history, as it is there shown to be the only race that is constantly progressive, and the only one that has ever accepted Christianity, and become subject to the Church. The question is not here raised, whether the distinction of race is or is not an external distinction that is confined to this atmosphere, because it is neither necessary nor possible that it should be settled. We may suppose that it is so; and that, internally considered, or with reference to an internal organization, all men belong to the universal race; and that, in leaving this atmosphere, the imperfect races come into the lowest position in this race, and commence from this a progressive development. There cannot be a doubt, however, that, with regard to this atmosphere, the distinction of race will always remain; not only because the imperfect races are stationary and unimprovable, but because this is a representative atmosphere, where all things must continue to represent the Universal Laws of Existence. In the account that we have given of the history of Philosophy, we have alluded to the general position and manifestations of the Hindoo and Chinese nations, who are the best representatives of the Malay and Mongolian races; and it will be seen that the character of these nations, as there described, corresponds with the position that is given to them in this classification. We will now illustrate and verify this classification by contrasting the Indian and Ethiopian races as these are represented by the Indians of North America and the African Negro, because they are the best specimens of these races, and because with them we are the most familiar; and our subject will receive the best illustration in contrasting these savage races, because, being the most imperfect and partial in their organization, we shall find a greater simplicity and uniformity in their characteristics and manifestations.

As these races are related as internal, intellectual, and masculine, and external, affectional, and feminine, in the most external

sphere of human consciousness, in all the departments of the physical and mental constitution the internal and masculine element will be found to predominate in the Indian, and the external and feminine to predominate in the Negro; and we will therefore point out some of the contrasts to be found in the characteristics of these races, which grow out of this relationship between them. With regard to the physical constitution, the upper or superior element in each department is predominant in the Indian, while the lower or inferior element is predominant in the Negro; this being the exaggeration of a rule that is known to regulate the relative physical developments of the male and female. In the Negro, this exaggeration amounts to a ludicrous deformity, or inversion of symmetrical proportion, which has been celebrated in a great variety of mirthful productions. As these races belong to the lowest sphere in our classification of the races, and as this is relatively a female sphere, the muscular or sanguine, which is the female temperament, belongs to both, and therefore the muscles will be found to predominate over the bones in both; but, as the Indian is relatively internal and intellectual in this sphere, in him the bone and the muscle predominate, and in the Negro the marrow and fat, giving to him that peculiar oily appearance for which he is so remarkable. This may be seen to be a legitimate result from the relationship between them, as here stated, because, according to the Scriptures, where these are used as terms of symbolic correspondence, and also according to the theory of temperaments to be found in our psychological system, bone and muscle correspond with intellectual and masculine, and marrow and fat with affectional and feminine, principles in different spheres. In the Indian, the bones and the muscles are symmetrical, compact, and indicative of strength and of endurance, which are found to be characteristics belonging to him; while, in the Negro, this is reversed in him the muscles are deficient in strength, by which he is made indolent, and unable to sustain, like the Indian, long and severe muscular exercise; and the bones in the body are deficient in quantity and quality, and curvilinear in form, which is indicative of weakness; while the cranial bones are extremely immature in their formation, the two plates being widely separated, and the space between them filled with a spongy, imperfectly formed substance, giving to the Negro head that great resistance to external force for which it is so remarkable.

With regard to the mental manifestations of these races, the highest of which belong to the religious and moral senti

ments, we find, that, with the Indian, the idea of a future state of conscious individual existence, which is a vital religious manifestation, is one of the most vivid and operative of all his beliefs: while, according to Hegel, although the Negro has a belief in spirits, which we shall show to be a manifestation of the principle of "Naturalism," the destructive religious law, he has no belief in the immortality of the soul; all his religious experiences being of a physical and emotional character. As "Justice" and "Sympathy" are the vital and destructive laws of the moral nature, we find that the Indian manifests the sense of justice in its most external and vindictive form, exacting "an eye for an eye, and a tooth for a tooth," and is comparatively destitute of sympathy; while the Negro is profusely but externally sympathetic, and is unable to comprehend the nature of justice. The most remarkable of these contrasts, however, are those which arise in the intellectual manifestations of these races. As the representative region of the Understanding is the highest through which these races obtain their intellectual consciousness, -as the Fancy is the highest constructive principle in this region, — and as the vital manifestations of this principle are characterized as poetical and beautiful, while its destructive manifestations are inversions of these elements in the forms of the ludicrous, most external vital forms of the Fancy will be found to characterize the intellectual manifestations of the Indian; and the most external destructive forms to characterize those of the Negro, these being attended by laughter, as a prominent, spontaneous manifestation, because this is particularly excited by the lower forms of this destructive principle, which are deformity and obscenity. The first is therefore dignified, serious, and truthful,expressing himself intellectually and symbolically, with concentration and poetic beauty; while the second is mirthful and deceitful, expressing himself affectionally and musically, with superficial redundancy and jocose deformity. From the lower intellectual, which is the material region, the first is manifested in an internal and intellectual, and the second in an external and affectional manner: the first, therefore, manifests the quickest perception, without being in the least curious; while the second. manifests the most abundant curiosity, without much intellectual comprehension. With regard to the individual manifestations, one is solitary, silent, and indwelling; while the other is sociable, loquacious, and external: one is brave, intent upon conquest, and cannot endure coercion of any sort, or exist in a state of servi

the

THE INDIAN AND ETHIOPIAN RACES.

195

tude or of subjection, but will even pine and die if subjected to bodily restraint or to close confinement; while the other is cowardly, always ready to submit himself to control, and is fond of servile occupations and the performance of domestic uses; so that he selects and is selected for many kinds of service that are usually performed by females, and is never so happy as when provided with a good master. To conclude this comparison, while one is inordinately self-relying, and thus so unreceptive that he resists all education; the other is entirely dependent upon others, and is so receptive and imitative, that he represents without reproducing his model; and by attempting to copy his language and external deportment, without being able to realize a corresponding internal state, instead of a character, produces a caricature. These are only a few of the facts which might be mentioned as illustrating the representative character of these races, being those which most readily and at once present themselves. They are all in perfect correspondence with the fact, that the Indian is a representative of the internal, masculine, and intellectual principle in the lowest sphere of its manifestation; and that the Negro or Ethiopian is a representative of the external, feminine, and affectional principle in a corresponding sphere, as these principles have been and will continue to be stated and illustrated in this work. It is because the Negro is a representative of this principle alone that he is so deficient in internal intellectual and internal affectional capacity, and in that selfdirecting power which is the source of all systematic or calculated action; it being impossible that he should even realize a sufficient amount of intellectual vitality, either in the Instinct or in the Understanding, to serve as an imperfect substitute for the Will in spontaneity of action; a spontaneity that is to some extent realized by the Indian in his one-sided, intellectual condition. In consequence of this deficiency, no internal intellectual, affectional, or personal law can be realized by him; and he consequently becomes dependent entirely upon external direction. In his isolated, savage condition, therefore, he is degraded in the extreme; and when he comes in contact with other races, who can furnish an understanding to enlighten and a will to guide him, he always becomes subject as 66 a hewer of wood, and drawer of water." The same cause that makes him susceptible to external impressions, and of an external direction, by which he obtains the capacity for a merely verbal education, and becomes so useful as a servant, deprives him of the power of comprehending scientific