Harvard Classics, Volume 28, - [feel good fiction books .TXT] 📗

Greek, this or that Teuton, than the general kindred of all Aryans. For, when this or that party marched off from the common home, it does not follow that those who marched off together were necessarily immediate brothers or cousins. The party which grew into Hindoos or Teutons may not have been made up exclusively of one set of near kinsfolk. Some of the children of the same parents or forefathers may have marched one way, while others marched another way, or stayed behind. We may, if we please, indulge our fancy by conceiving that there may actually be family distinctions older than distinctions of nation and race. It may be that the Gothic Amali and the Roman Aemilii—I throw out the idea as a mere illustration—were branches of a family which had taken a name before the division of Teuton and Italian. Some of the members of that family may have joined the band of which came the Goths, while other members joined the band of which came the Romans. There is no difference but the length of time to distinguish such a supposed case from the case of an English family, one branch of which settled in the seventeenth century at Boston in Massachusetts, while another branch stayed behind at Boston in Holland. Mr. Sayce says truly that the use of a kindred language does not prove that the Englishman and the Hindoo are really akin in race; for, as he adds, many Hindoos are men of non-Aryan race who have simply learned to speak tongues of Sanscrit origin. He might have gone on to say, with equal truth, that there is no positive certainty that there was any community in blood among the original Aryan group itself, and that if we admit such community of blood in the original Aryan group, it does not follow that there is any further special kindred between Hindoo and Hindoo or between Englishman and Englishman. The original group may not have been a family, but an artificial union. And if it was a family, those of its members who marched together east or west or north or south may have had no tie of kindred beyond the common cousinship of all.

Now the tendency of this kind of argument is to lead to something a good deal more startling than the doctrine that language is no certain test of race. Its tendency is to go on further, and to show that race is no certain test of community of blood. And this comes pretty nearly to saying that there is no such thing as race at all. For our whole conception of race starts from the idea of community of blood. If the word "race" does not mean community of blood, it is hard to see what it does mean. Yet it is certain that there can be no positive proof of real community of blood, even among those groups of mankind which we instinctively speak of as families and races. It is not merely that the blood has been mingled in after-times; there is no positive proof that there was any community of blood in the beginning. No living Englishman can prove with absolute certainty that he comes in the male line of any of the Teutonic settlers in Britain in the fifth or sixth centuries. I say in the male line, because anyone who is descended from any English king can prove such descent, though he can prove it only through a long and complicated web of female successions. But we may be sure that in no other case can such a pedigree be proved by the kind of proof which lawyers would require to make out the title to an estate or a peerage. The actual forefathers of the modern Englishman may chance to have been, not true-born Angles or Saxons, but Britons, Scots, in later days Frenchmen, Flemings, men of any other nation who learned to speak English and took to themselves English names. But supposing that a man could make out such a pedigree, supposing that he could prove that he came in the male line of some follower of Hengest or Cerdic, he would be no nearer to proving original community of blood either in the particular Teutonic race or in the general Aryan family. If direct evidence is demanded, we must give up the whole doctrine of families and races, as far as we take language, manners, institutions, anything but physical conformation, as the distinguishing marks of races and families. That is to say, if we wish never to use any word of whose accuracy we cannot be perfectly certain, we must leave off speaking of races and families at all from any but the purely physical side. We must content ourselves with saying that certain groups of mankind have a common history, that they have languages, creeds, and institutions in common, but that we have no evidence whatever to show how they came to have languages, creeds, and institutions in common. We cannot say for certain what was the tie which brought the members of the original group together, any more than we can name the exact time and the exact place when and where they came together.

We may thus seem to be landed in a howling wilderness of scientific uncertainty. The result of pushing our inquiries so far may seem to be to show that we really know nothing at all. But in truth the uncertainty is no greater than the uncertainty which attends all inquiries in the historical sciences. Though a historical fact may be recorded in the most trustworthy documents, though it may have happened in our own times, though we may have seen it happen with our own eyes, yet we cannot have the same certainty about it as the mathematician has about the proposition which he proves to absolute demonstration. We cannot have even that lower degree of certainty which the geologist has with regard to the order of succession between this and that stratum. For in all historical inquiries we are dealing with facts which themselves come within the control of human will and human caprice, and the evidence for which depends on the trustworthiness of human informants, who may either purposely deceive or unwittingly mislead. A man may lie; he may err. The triangles and the rocks can neither lie nor err. I may with my own eyes see a certain man do a certain act; he may tell me himself, or some one else may tell me, that he is the same man who did some other act; but as to his statement I cannot have absolute certainty, and no one but myself can have absolute certainty as to the statement which I make as to the facts which I saw with my own eyes. Historical evidence may range through every degree, from the barest likelihood to that undoubted moral certainty on which every man acts without hesitation in practical affairs. But it cannot get beyond this last standard. If, then, we are ever to use words like race, family, or even nation, to denote groups of mankind marked off by any kind of historical, as distinguished from physical, characteristics, we must be content to use those words, as we use many other words, without being able to prove that our use of them is accurate, as mathematicians judge of accuracy. I cannot be quite sure that William the Conqueror landed at Pevensey, though I have strong reasons for believing that he did so. And I have strong reasons for believing many facts about race and language about which I am much further from being quite sure than I am about William's landing at Pevensey. In short, in all these matters, we must be satisfied to let presumption very largely take the place of actual proof; and, if we only let presumption in, most of our difficulties at once fly away. Language is no certain test of race; but it is a presumption of race. Community of race, as we commonly understand race, is no certain proof of original community of blood; but it is a presumption of original community of blood. The presumption amounts to moral proof, if only we do not insist on proving such physical community of blood as would satisfy a genealogist. It amounts to moral proof, if all that we seek is to establish a relation in which the community of blood is the leading idea, and in which where natural community of blood does not exist, its place is supplied by something which by a legal fiction is looked upon as its equivalent.

If, then, we do not ask for scientific, for what we may call physical, accuracy, but if we are satisfied with the kind of proof which is all that we can ever get in the historical sciences—if we are satisfied to speak in a way which is true for popular and practical purposes—then we may say that language has a great deal to do with race, as race is commonly understood, and that race has a great deal to do with community of blood. If we once admit the Roman doctrine of adoption, our whole course is clear. The natural family is the starting-point of everything; but we must give the natural family the power of artificially enlarging itself by admitting adoptive members. A group of mankind is thus formed, in which it does not follow that all the members have any natural community of blood, but in which community of blood is the starting-point, in which those who are connected by natural community of blood form the original body within whose circle the artificial members are admitted. A group of mankind thus formed is something quite different from a fortuitous concurrence of atoms. Three or four brothers by blood, with a fourth or fifth man whom they agree to look on as filling in everything the same place as a brother by blood, form a group which is quite unlike a union of four or five men, none of whom is bound by any tie of blood to any of the others. In the latter kind of union the notion of kindred does not come in at all. In the former kind the notion of kindred is the groundwork of everything; it determines the character of every relation and every action, even though the kindred between some members of the society and others may be owing to a legal fiction and not to natural descent. All that we know of the growth of tribes, races, nations, leads us to believe that they grew in this way. Natural kindred was the groundwork, the leading and determining idea; but, by one of those legal fictions which have such an influence on all institutions, adoption was in certain cases allowed to count as natural kindred.[2]

The usage of all language shows that community of blood was the leading idea in forming the greater and smaller groups of mankind. Words like phylon, genos, gens, natio, kin, all point to the natural family as the origin of all society. The family in the narrower sense, the children of one father in one house, grew into a more extended family, the gens. Such were the Alkmaiônidai, the Julii, or the Scyldingas, the real or artificial descendants of a real or supposed forefather. The nature of the gens has been set forth often enough. If it is a mistake to fancy that every Julius or Cornelius was the natural kinsman of every other Julius or Cornelius, it is equally a mistake to think that the gens Julia or Cornelia was in its origin a mere artificial association, into which the idea of natural kindred did not enter. It is indeed possible that really artificial gentes, groups of men of whom it might chance that none were natural kinsmen, were formed in later times after the model of the original gentes. Still such imitation would bear