Progress and Poverty - Henry George (distant reading TXT) 📗

evidence in proof, contending that it was not natural for a negro to wear shoes, and that in his wild state he would wear no clothes at all. I afterward learned that it was not considered “the thing” there for slaves to wear shoes, just as in England it is not considered the thing for a faultlessly attired butler to wear jewelry, though for that matter I have since seen white men at liberty to dress as they pleased get themselves up as incongruously as the Brazilian slave. But a great many of the facts adduced as showing hereditary transmission have really no more bearing than this of our forecastle Darwinian.

That, for instance, a large number of criminals and recipients of public relief in New York have been shown to have descended from a pauper three or four generations back is extensively cited as showing hereditary transmission. But it shows nothing of the kind, inasmuch as an adequate explanation of the facts is nearer. Paupers will raise paupers, even if the children be not their own, just as familiar contact with criminals will make criminals of the children of virtuous parents. To learn to rely on charity is necessarily to lose the self-respect and independence necessary for self-reliance when the struggle is hard. So true is this that, as is well known, charity has the effect of increasing the demand for charity, and it is an open question whether public relief and private alms do not in this way do far more harm than good. And so of the disposition of children to show the same feelings, tastes, prejudices, or talents as their parents. They imbibe these dispositions just as they imbibe from their habitual associates. And the exceptions prove the rule, as dislikes or revulsions may be excited.

And there is, I think, a subtler influence which often accounts for what are looked upon as atavisms of character⁠—the same influence that makes the boy who reads dime novels want to be a pirate. I once knew a gentleman in whose veins ran the blood of Indian chiefs. He used to tell me traditions learned from his grandfather, which illustrated what is difficult for a white man to comprehend⁠—the Indian habit of thought, the intense but patient blood thirst of the trail, and the fortitude of the stake. From the way in which he dwelt on these, I have no doubt that under certain circumstances, highly educated, civilized man that he was, he would have shown traits which would have been looked on as due to his Indian blood; but which in reality would have been sufficiently explained by the broodings of his imagination upon the deeds of his ancestors.61

In any large community we may see, as between different classes and groups, differences of the same kind as those which exist between communities which we speak of as differing in civilization⁠—differences of knowledge, belief, customs, tastes, and speech, which in their extremes show among people of the same race, living in the same country, differences almost as great as those between civilized and savage communities. As all stages of social development, from the stone age up, are yet to be found in contemporaneously existing communities, so in the same country and in the same city are to be found, side by side, groups which show similar diversities. In such countries as England and Germany, children of the same race, born and reared in the same place, will grow up, speaking the language differently, holding different beliefs, following different customs, and showing different tastes; and even in such a country as the United States differences of the same kind, though not of the same degree, may be seen between different circles or groups.

But these differences are certainly not innate. No baby is born a Methodist or Catholic, to drop its h’s or to sound them. All these differences which distinguish different groups or circles are derived from association in these circles.

The Janissaries were made up of youths torn from Christian parents at an early age, but they were none the less fanatical Muslims and none the less exhibited all the Turkish traits; the Jesuits and other orders show distinct character, but it is certainly not perpetuated by hereditary transmissions; and even such associations as schools or regiments, where the components remain but a short time and are constantly changing, exhibit general characteristics, which are the result of mental impressions perpetuated by association.

Now, it is this body of traditions, beliefs, customs, laws, habits, and associations, which arise in every community and which surround every individual⁠—this “super-organic environment,” as Herbert Spencer calls it, that, as I take it, is the great element in determining national character. It is this, rather than hereditary transmission, which makes the Englishman differ from the Frenchman, the German from the Italian, the American from the Chinaman, and the civilized man from the savage man. It is in this way that national traits are preserved, extended, or altered.

Within certain limits, or, if you choose, without limits in itself, hereditary transmission may develop or alter qualities, but this is much more true of the physical than of the mental part of a man, and much more true of animals than it is even of the physical part of man. Deductions from the breeding of pigeons or cattle will not apply to man, and the reason is clear. The life of man, even in his rudest state, is infinitely more complex. He is constantly acted on by an infinitely greater number of influences, amid which the relative influence of heredity becomes less and less. A race of men with no greater mental activity than the animals⁠—men who only ate, drank, slept, and propagated⁠—might, I doubt not, by careful treatment and selection in breeding, be made, in course of time, to exhibit as great diversities in bodily shape and character as similar means have produced in the domestic animals. But there are no such men; and in men as they