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Chapter 21
Formal Modeling and Verification
*************
The kernel supports both background processes and interrupt handlers. There
may be several background processes, and one may be marked as current. This
process runs whenever no interrupts are active, and it remains current until it
explicitly releases the processor, the kernel may then select another process to be
current. Each background process has a ready flag, and the kernel chooses the
new current process from among those with a ready flag set to true.
When interrupts are active, the kernel chooses the most urgent according to a
numerical priority, and the interrupt handler for that priority runs. An interrupt
may become active if it has a higher priority than those already active and it
becomes inactive again when its handler signals that it has finished. A
background process may become an interrupt handler by registering itself itself
as the handler for a certain priority.
Documentation
Figures 9.15 and 9.16 are diagrams from the existing kernel documentation,
typical of the ones used to describe kernels like this. Figure 9.15 shows the kernel
data structures. Figure 9.16 shows the states that a single process may occupy
and the possible transitions between them, caused either by a kernel call from the
process itself or by some other event.
In a way, Figure 9.16 is a partial specification of the kernel as a set of finite-
state machines, one for each process. However, it gives no explicit information
about the interactions between processes—the very thing the kernel is required
to manage. Also, it fails to show several possible states of a process. For example
, the current background process may not be ready if it has set its own ready flag
to false, but the state "current but not ready" is not shown in the diagram.
Correcting this defect would require adding two more states and seven more
transitions. This highlights another deficiency of state diagrams like this: their
size tends to grow exponentially as a system complexity increases.
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and in perfect accord with the physical wants and moral necessities
of the race.
But the mere covering of the head, or the mere protection of the
brain, is not all that distinguishes the different races in these
respects. The beard is equally radical and universal, though not so
palpable a specialty as color, and in some respects it may be said to
be a more important one. The Caucasian alone has a beard, for
though all others approximate to it in this respect, it is the only
bearded race, and some writers on ethnology have been so impressed
with this imposing and striking distinction that they have sought to
make it the basis of a classification of races. And there certainly is no
physical or outward quality that so imposingly impresses itself on the
senses as a mark of superiority, or evidence of supremacy, as a full
and flowing beard. Color, when in repose, or when it does not give
expression to the inner nature, does not, in reality, constitute a
distinction at all, but the beard is an evidence of superiority, that,
however varied the action or whatever the circumstances, is equally
distinct and universal as an attribute of supremacy. This is
sufficiently illustrated in our own race and our every day experience.
The youth is beardless, and pari passu as he approaches to the
maturity of manhood there is a corresponding development of beard.
The intellect—the mental strength—the moral beauty, all the
qualities of the inner being, as well as those outward attributes
tangible to the sense, harmonize perfectly with the growth of the
beard, and when that has reached its full development, it is both the
signal and the proof of mature manhood—an exact admeasurement
and absolute proof of the maturity of the individual as well as the
type and standard of the race. This is equally true when applied to
different races. The Caucasian is the only bearded race, but all others
approximate in this respect, and the negro is furthest removed of all,
for the tropical woolly-haired African or negro, except a little tuft on
the chin and sometimes on the upper lip, has nothing that can be
confounded with a beard. People sometimes see negroes with
considerable hair on their faces, and hence conclude that they are as
likely to have beards as white men; but they forget that all in our
society who are not whites are considered negroes, and therefore
those bearded negroes have a large infusion, and doubtless
sometimes a vastly predominating infusion of Caucasian blood. The
beard symbolizes our highest conceptions of manhood—it is the
outward evidence of mature development—of complete growth,
mental as well as physical—of strength, wisdom and manly grace,
and the full, flowing, and majestic beard of the Caucasian, in contrast
with the negro or other subordinate races, is as striking and
imposing as the mane of the lion when compared with the meaner
beasts of the animal world. Like color or any other of the great
fundamental facts separating races, the beard is sufficient to
determine their specific character and their specific relations to each
other, and we have only to apply our every day experience as regards
this outward symbol of inner manhood to measure the relative
inferiority of the negro. The Abolitionists demand that the “equal
manhood” of the negro shall be recognized, and complain bitterly of
a government that refuses to respond to their wishes in this respect,
but if this “equal manhood” was actually revealed to them in the
person of the negro as it is in the persons of white men, and as God
has alone provided and ordained or permitted it to be revealed, they
would be overwhelmed with astonishment or convulsed with
laughter. A negro with a full and flowing beard, with this symbol of
perfect manhood or with this outward manifestation of the inner
(Caucasian) being, would be a ludicrous monstrosity, as impossible,
of course, as the Caliban of Shakespeare; but if such a supernatural
being should suddenly make his appearance in an Abolition
conventicle, the “friends of humanity” would be as much astonished
as if an inhabitant of another world had come among them. A youth,
with the majestic and flowing beard of adult life, if the monstrosity
did not shock and disgust us, would be irresistibly comical, and
equally so in the case of the childish and romping negro. Thus, were
the leaders of the “anti-slavery enterprise” busily engaged in
discussing the “equal manhood” of the negro, and in earnestly
denouncing those who, unable to see it, decline to admit such a
thing, and a negro should enter the room with the actual proof of its
existence—with the full, flowing beard of the Caucasian, and
therefore the outward symbol of an “equal manhood,” as the hand of
the Eternal has revealed it in the person of the former—the whole
Abolition congregation, if not paralyzed with horror, would burst
into uncontrollable laughter. The wrongs of the “slave,” the cruelties
of the master, the “hopes of humanity,” the most doleful stories and
the saddest tales of the suffering “bondmen,” would be interrupted
by screams of laughter at such a ludicrous spectacle as a negro with
the majestic and flowing beard of the white man. This outward
symbol of complete manhood, or this external indication which
typifies the high nature and lofty qualities of the Caucasian, is no
more impossible, however, to the negro than that “equal manhood”
which is demanded for him, and therefore were the “friends of
humanity” to vary their programme and demand an “equal” beard, or
that we shall grant the negro the full and flowing beard of the
Caucasian, they would render their performances more interesting
without giving up any of their “principles,” as the absurdity is exactly
the same in either case.
CHAPTER VIII.
THE FEATURES.
The senses are those special organisms that connect us with the
outer world through which external impressions are received and
transmitted to the brain—the great sensorium or centre of the
nervous system. They are popularly designated as sight, hearing,
smelling, touch, and taste, each having its own peculiar organism;
some, as sight, exceedingly elaborate, and others, like taste, quite
simple, being little more than a delicate expansion of nervous matter
spread upon the tongue and lining the inner surface of the mouth.
The nervous system includes the brain and the nerves, but is, in fact,
an indivisible whole, of which the brain forms the centre, and the
nerves the circumference, in exact proportion as we ascend in the
scale of being. The centre of the nervous system is increased and the
circumference diminished as the brain becomes larger and the
nerves smaller. Among quadrupeds—the horse, for example—the
nerves are enormously large in comparison with the brain of that
animal; and this holds good throughout, so that an intelligent
physiologist might determine the possible capabilities of any of the
higher order of animals by a simple comparison of the brain and
nerves. And in the human creation a single skull of a Mongol, or
Malay, or Negro, and especially of the latter, should be quite
sufficient to enable a physiologist to comprehend the essential
character of the race to which it belonged. True, he might, as has
often happened, mistake it for an abnormal specimen of the
Caucasian, and thus display a vast amount of learned nonsense of the
Gall-Spurzheim order, but if he knew it to be an actual negro skull,
and then compared it with that of the Caucasian, he should be able
not only to determine the intellectual inferiority, but the vastly
preponderating sensualism of the former. He would see that the
relatively small cerebrum, and the large cerebellum, must be united
with a corresponding development of the senses, and a
comparatively dominating sensualism. The mere organism of the
senses, of sight, hearing, etc., though of course differing widely from
those of the Caucasian, it is not necessary to describe, for even in
animals of the higher class there is a certain resemblance, and the
student of anatomy studies the mechanism of the eye in the ox or
horse as satisfactorily as in that of the human creature.
The organisms while thus, in a sense, similar—of the eye, for
example—in whites and negroes, is more elaborately and delicately
constituted in the case of the former, and therefore it is also vastly
more liable to disease, to congenital defects, to strabismus, etc., and
especially short-sightedness. The negro, on the contrary, rarely
suffers from these things, or even from inflammation of the eyes, so
common among white people, and though, in keeping with the
imitative instinct of the race, the negro “preacher” dons spectacles as
well as white neck-cloth, it may be doubted if there ever was a case of
near-sightedness in the typical negro. Though in extreme old age
they doubtless lose the power of vision common to their youth, it is
rare that negroes need spectacles at any age. The organism is
supplied with a larger portion of nervous matter than in the case of
the whites, and the function or sense is thus endowed with a strength
and acuteness vastly greater than are the senses of the Caucasian.
Travelers and others mingling among savages, Indians, negroes, etc.,
have observed the extraordinary power and acuteness of the external
senses, and have supposed that this was a result of their savage
condition, which, calling for a constant exercise of these faculties,
gave them an extraordinary development. And Pritchard, carrying
this theory or notion to an extreme, inferred that men were originally
created negroes, for the exigencies of savage life demanded, as he
supposed, a black color as well as acuteness of the senses! Doubtless
the civilized negro of America ordinarily displays less strength and
acuteness of sense than his wild brother of Africa, but he is born with
the same faculties, and were the surrounding circumstances changed
so as to call them into more active exercise, he would exhibit similar
characteristics.
The Almighty Creator, with infinite wisdom, has adapted all His
creatures to the ends or purposes of their creation. The Caucasian or
white man, with his large brain and elevated reasoning powers, is
thus provided with all that is necessary to guard his safety and to
increase his happiness. Inferior races, with smaller brains and
feebler mental powers are endowed with strength and acuteness of
the external senses which enable them to contend specifically with
surrounding circumstances and to provide for their safety. This is
strikingly manifest in the North American Indian who marks or
makes a trail in the forest which he follows with unerring confidence,
though the eye of the white man sees nothing whatever. The
descriptions of Indian character in Cooper’s novels are in these
respects perfectly correct and true to nature, as are all those of the
Indianized white man, Leather-Stocking, Hawkeye, etc. The one
depends upon his senses—his sight, hearing, etc., the other on his
powers of reasoning or reflection, which in the end enable him to
“sarcumvent” his Huron enemies and to win the victory. Each,
according to his “gifts,” is able to fulfil the purposes of his creation,
and while the superior intelligence of the Caucasian is spreading that
race, with its benign and civilizing consequences, over the whole
northern continent, the strength and acuteness of his senses have
enabled the Indian to resist to a degree all these mighty forces for
three hundred years.
Some historians have advanced the notion that Rome was overrun
by northern barbarians, similar to our North American Indians, but
if the mighty hordes led by Alaric and Genseric to the conquest of
Italy, had been Indians, not one would have escaped to tell the tale of
their destruction. A high civilization, rotten at heart, falls an easy
conquest to ruder and more simple communities of the same race—
thus, the effete and corrupt Roman aristocracy fell before the simple
and rude populations of Northern Europe, as the polished and
scholastic Greeks had succumbed to the Romans, when the latter
practised the simple and hardy virtues of their earlier history. In our
own times we have seen Spain, long ruled over by an effete and
worn-out aristocracy, sink from a first class to a fourth rate power,
while France, relieved from the dead weight of “nobility,” has in half
a century become the leading power of the world. And if the English
masses have not sufficient vitality to cast off the mighty pressure of a
diseased and effete aristocracy by an internal reform like that which
the French passed through in 1789, then it is certain that, at no
distant day, the nation will fall a conquest to some external power
that has greater vitality than itself, however deficient it may be in
wealth and learning, and those refinements that pass for high
civilization. But while nations ruled over by privileged classes thus
carry within them the seeds of their own destruction, and sooner or
later fall a conquest to ruder and simpler societies, the intellectual
superiority of the white man always enables him to conquer inferior
races, whatever may be the disparity of numbers, and Clive with
three thousand Europeans, attacking the Hindoo horde of one
hundred thousand, or Cortez invading Mexico with five hundred
followers, amply illustrates the natural supremacy of the Caucasian
race. But, on the contrary, if the Aztecs had had the intellectual
capacity of the Caucasian superadded to their own specific qualities
—the strength and acuteness of the senses—common to the native
race, not alone would Cortez have failed to conquer them, but it may
be doubted if all Europe, combined together for that purpose, could
have accomplished it.
There are no examples for testing the capabilities of negroes in
these respects, for there is no instance in history where they have
contested the supremacy of the white man, the insurrection in Hayti
having been the work of the “colored people” and mulattoes, and the
negroes only forced into it by their fears after the outbreak was
complete. But we have the actual physical facts as well as our every-
day experience of the negro qualities, and therefore can arrive at
positive truth when comparing him with the superior race. The large
distribution of nervous matter to the organs of sense and consequent
dominating sensualism (not mere animalism), is the direct cause of
that extreme sloth and indolence universal with the race. The small
brain and limited reasoning power of the negro render him incapable
of comprehending the wants of the future, while the sloth dependent
on the dominating sensualism, together with strong animal appetites
impelling him always to gross self-indulgence, render a master guide
or protector essential to his own welfare. Indeed it may be matter of
doubt which is the paramount cause of the negro’s inability to
provide for future necessities—his limited reasoning power or his
indolence—his small brain or his dominating sensualism. It is a
statistical fact that “free” negroes do not produce sufficient for their
support, and consequently that they tend perpetually to extinction,
and when it is remembered that the small brain and feeble
intellectual power render them incapable of reasoning on the future
rewards of self-denial, and that the large distribution of nervous
matter in the organs of sense, and the consequent sensualism impels
them to gross indulgence of the present, and moreover that they are
in juxtaposition, and must contend with white people, then it is plain
enough to see that it could not be otherwise, and that the total
extinction of these unfortunate beings is necessarily a question of
time alone.
But it is not the mere predominance of the senses, or the strength
and acuteness of the sense which so broadly and radically separates
whites and negroes. They are entirely different in the manifestations
of these qualities. As has been observed, there are few if any near-
sighted negroes, or negroes with other defects of vision, and the
sense of smell in negroes permits them to discriminate and to
indicate the presence of the rattle snake, or other venomous
serpents. And in respect to the sense of touch or feeling, the
peculiarity of the negro nature is perhaps most remarkable of all.
This sense in the white person, though universal of course, is mainly
located in the hand and fingers. Sir Charles Bell, an eminent English
surgeon, has written an interesting work—one of the Bridgewater
treatises—on the flexibility and adaptation of the human hand, and
other volumes might be given to the world without exhausting the
subject. The universal law of adaptation, indeed, demands that the
sense of touch, the flexibility of the hand, the delicacy of the fingers,
should be in accord with the large brain and commanding intellect,
otherwise the world itself would long since have come to a stand-still,
and human invention ended with the antediluvians. It is true the
structure—the arrangement of the bones, muscles, tendons, etc., in
short, the mere mechanism of the hand, is essential, but without the
sense of feeling, or that delicacy of touch found only in the fingers of
the Caucasian, the mechanical perfections of the hand would be
comparatively useless.
All the nice manipulations in surgery, in the arts, in painting,
statuary, and the thousands of delicate fabrics seen every day and all
about us, demand both intellect and delicacy of hand, and these, too,
in that complete perfection found alone in the Caucasian. The sense
of touch, on the contrary, in the negro is not in the hand or fingers,
or only partially so, but spreads all over the surface and envelops the
entire person. The hand itself, in its mere mechanism, is
incompatible with delicate manipulation. The coarse, blunt, webbed
fingers of the negress, for example, even if we could imagine delicacy
of touch and intellect to direct, could not in any length of time or
millions of years be brought to produce those delicate fabrics or work
those exquisite embroideries which constitute the pursuits or make
up the amusements of the Caucasian female. The mechanism of the
negro hand, the absence or rather the obtuseness of the sense of
touch in the fingers, and the limited negro intellect, therefore, utterly
forbid that negroes shall be mechanics, except it be in those grosser
trades, such as coopers, blacksmiths, etc., which need little more
than muscular strength and industry to practice them. But the sense
of touch, though feeble in the hand or fingers, is none the less largely
developed as are the other senses of the negro, and spreads over the
whole surface of the body. This is witnessed every day at the South,
where whipping, as with Northern children, is the ordinary
punishment of negroes. As in all other foolish notions that spring
from the one great misconception—that negroes have the same
nature as white people, the “anti-slavery” people of the North and of
Europe labor under a ludicrous mistake in respect to this matter.
They take their notions of flogging from the practice of the British
army and the Russian knout, where strong men are cut to pieces by
the “cat” or beaten to death by clubs, and they suppose that precisely
similar barbarity is practiced on the “poor slave.” And the runaway
negro has doubtless added to these notions, perhaps, without
meaning it. At Abolition conventicles he is expected, of course, to
horrify the crowd with awful tales of his sufferings, but having always
had plenty to eat and never overworked, he has really nothing to fall
back on but the “cruel whippings,” which the imaginations of the
former readily transform into their own notions, but which, in fact,
correspond to that which they deal out to their own children without
a moment’s compunction. The sensibility of the negro skin closely
resembles that of childhood, and while there are doubtless cases of
great barbarity in these respects, as we all know there are in cases of
children, the ordinary flogging of negroes is much the same as that
which parents, guardians, teachers, etc., deal out to white children,
and the “terrible lash” so dolefully gloated over by the ignorant and
deluded usually dwindles down into a petty switch in reality. But it is
painful to the negro, perhaps more so than hanging would be, for
while the local susceptibility of the skin makes him feel the slightest
punishment in this respect, the obtuse sensibility of the brain and
nervous system generally would enable him, as is often manifest, to
bear hanging very well. Those who can remember being flogged in
childhood will also remember the great pain that it gave them,
though now in their adult age they would laugh at such a thing. The
negro is a child forever, a child in many respects in his physical as
well as his mental nature, and the flogging of the negro of fifty does
not differ much, if any, from the flogging of a child of ten, and while
the British soldier or Russian would receive his three hundred lashes
without wincing, the big burly negro will yell more furiously than a
school-boy when he receives a dozen cuts with an ordinary switch.
CHAPTER XI.
THE BRAIN.
The brain is the seat or the centre of the intellect, in short, the
mental organism. The “school men” believed that mind, intellect, the
reasoning faculty, whatever we may term it, had no locality or
organism, but, on the contrary, was some impalpable, shadowy,
unfixed principle that existed as much in the feet or hands as in any
other portion of the body. And even Locke and Bacon, while they
promulgated the great truths of inductive philosophy, were not
sufficiently grounded in its elementary principles to understand
clearly the foundation of their own doctrines. Nor did Dugald Stuart,
Dr. Brown, or even the great Kant, of more modern times,
understand any better the fixed truths on which rest the vast and
imperfect systems of philosophy which they labored so assiduously
to build up in their day. It remained for Gall, Spurzheim, and their
followers to do this—to demonstrate certain great elementary truths
which form a foundation, eternal as time itself—for the mental
phenomena to rest upon, and whatever advance may be made
hereafter in the study of these phenomena, its basis is immovable.
Metaphysicians were wont to shut themselves up in their libraries
and to analyze their own emotions, etc., which when noted down,
became afterwards the material for ponderous lectures or the still
more ponderous volumes inflicted on society. Rarely, perhaps, were
these speculations connected with the brain—indeed it is a rare thing
to find a physiologist indulging in metaphysical speculation, while
the most famous among the “philosophers” were profoundly
ignorant of that organ, though they fancied they knew all about its
functions! The man that should undertake to write a treatise on
respiration, and at the same time was utterly ignorant of the
structure of the lungs, or to give a lecture on the circulation, while he
knew nothing of the blood vessels, would certainly be laughed at, and
yet innumerable volumes have been written, and continue to be
written, on the functions of the brain or on “moral and mental
philosophy,” by men who never saw a human brain in all their lives!
Gall and Spurzheim did, therefore, a great good to the world when
they began their investigations of the laws of the mind, by the study
of the brain itself as the first and absolutely essential step to be taken
in these investigations. It is true, they, and especially their followers,
sought to set up a fancy science under the name of Phrenology, and
the former thus, to a great extent, neutralized a reputation which
otherwise would have secured the respect of the scientific world. And
it is also true that others before them had recognized the same truths
with more or less distinctness, but it is certain that Gall and
Spurzheim demonstrated and placed beyond doubt the great, vital,
and essential truth that the brain is the organ of the mind, and that
the mental capacity, other things being equal, is in exact proportion
to the size of the brain relatively with the body. This truth holds good
throughout the animal world, and the intelligence of any given
animal or species of animal, is always in keeping with the size of the
brain when compared with the size of the body.
The brain is composed of anterior and posterior portions—of the
cerebrum and the cerebellum—the first the centre of intelligence, the
latter of sensation, or the first the seat of the intellect, and the latter
of the animal instincts, and the proportions they bear to each other
determines the character. As the anterior portion is enlarged and the
posterior diminished the creature ascends, or as the anterior portion
is diminished and the posterior portion enlarged it descends, in the
scale of being. These are the general laws governing men and
animals. There is intelligence in proportion to the size of the brain
compared with that of the body, and in the former there is
intellectual capacity—latent or real—in proportion to the enlarged
cerebrum and diminished cerebellum. It is true we see every day
seeming contradictions to the laws in question, but they are not so,
not even exceptions, for they are not general but universal. Every day
we meet people with small heads and great intelligence, with large
heads and large stupidities, but a closer examination may disclose
the truth that the seemingly small head is all brain, all cerebrum, all
in front of the ears, while the large one is all behind, and only reveals
a largely developed animalism. And even when this is not sufficient
to explain the seeming anomaly, there is a vast and inexhaustible
field for conjecture—of accident—where misapplied or undeveloped
powers have been the sport of circumstances. A man may have a
large brain, great natural powers, in truth, genius of the most
glorious kind, and the world remain in total ignorance of the fact,
and among the countless millions of Europe doomed generation after
generation to a profound animalism, there doubtless have been
many “mute inglorious Miltons,” who have lived and died and made
no sign of the Divinity within. On the contrary, there have been men
of much distinction—of great usefulness to their fellows and to the
generations after them, who, naturally considered, were on the dead
level of the race, but by their industry, perseverance, and energy have
left undying names to posterity. Then, again, circumstances have
made men great. An epoch in the annals of a nation—great and
stirring events in the life of a people—stimulate and call into exercise
qualities and capacities that make men famous, who otherwise would
not be heard of. Our own great revolutionary period furnished
examples of this, and still later, we have Jackson, Webster, Clay,
Calhoun, and their senatorial cotemporaries, who many doubtless
think will never be equalled, though their equals in fact are in the
senate now, and only need similar circumstances to manifest that
equality.
The organism of the race—the species—whether human or animal,
never changes or varies from that eternal type fixed from the
beginning by the hand of God; and men, therefore, are now, in their
natural capacities what they always have been and always will be,
whatever the external circumstances that may control or modify the
development of these capacities. And the brain being the organ or
organism of the mind, as the eye is of the sight or the ear of the sense
of hearing, it may be measured and tested, and its capabilities
determined, with as entire accuracy as any other function or faculty.
Not, it is true, as the phrenologists or craniologists contend, that the
brain reveals the character of individuals of the same species, but the
character of the species itself, and its relative capabilities when
contrasted with other races or species of men. This is beyond doubt
or question, or will be beyond doubt or question with all those who
understand it, and taking the Caucasian as the standard or test, the
capabilities of the Mongol, the Malay, the Aboriginal American, or
negro, may be determined with as absolute certainty as the color of
their skins or any other mere physical quality. The brain of the
Caucasian averages ninety-two cubic inches, that of the negro
seventy-five to eighty-five inches, while the bodily proportions can
scarcely be said to vary. There are great variations among whites as
to size—there are giants as well as dwarfs, and quite as great variety
in the form,—from the “lean and hungry Cassius,” to the rounded
proportions of a Falstaff or Daniel Lambert. But on a Southern
plantation of a thousand negroes, sex and age are the only difference
or the principal difference that one sees, and a stranger would find
some trouble to recognize any other, or at all events to distinguish
faces. The brain of the negro corresponds in this respect with the
body, and though there are doubtless cases where there is some
slight difference, there seems to be none of those wide departures
witnessed in these respects among whites.
The material, the fibre or texture of the brain itself is little
understood, and though it is quite likely that what we call genius is
attended by a corresponding delicacy or fineness of texture in the
nervous mass, and future exploration in this abstruse matter may
reveal to us important truths, at this time little is known in regard to
the brain except the great fundamental and universal law that, in
proportion to its size relatively with that of the body is there
intellectual power, actual or latent. Many, doubtless, fancy that there
are immense differences in men in this respect—that a Webster, or
Clay, or Bonaparte are vastly superior to common men—but they
have only to remember that the brain is the organ of the intellect, to
see its fallacy. The notion has sprung from the habitudes of
European society, where a man clothed in the pomp and parade of
high rank is supposed to be vastly and immeasurably superior to his
fellows, while, in truth, most of these, or, at all events many of these
are absolutely (naturally) inferior to the base multitudes that
prostrate themselves in the dust at their feet. Nevertheless, there are
striking differences in these respects; not more so, however, than in
strength of body, beauty of features, difference of hair, complexion,
etc. But in the case of the negro there is an eternal sameness, a
perpetual oneness, the same color, the same hair, the same features,
same size of the body, and the same volume of brain. All the physical
and moral facts that make up the negro being irresistibly lead to the
conclusion that the Almighty Creator designed him for juxtaposition
with the superior white man, and therefore such a thing as a negro
genius—a poet, inventor, or one having any originality of any kind
whatever—is totally unnecessary, as they are totally unknown in the
experience of mankind. Some, with more or less white blood, have
exhibited more or less talent, possibly even have shown eccentric
indications of genius, but among a million of adult typical negroes,
there probably would not be a single brain that would vary from the
others sufficiently to be detected by the eye, and therefore not an
individual negro whose natural capacities were so much greater than
those of his fellows as to be recognized by the reason.
Such are briefly the leading and fundamental facts that constitute
the mental organism and distinguish the intellectual character of
races, that separate white men and negroes by an interval broader
and deeper than in any other forms of humanity, and render an
attempted social equality not merely a great folly but a gross impiety.
As has been stated, in exact proportion to the volume of brain,
relatively with the size of body in men and animals, there is
intelligence, and as the cerebrum or anterior portion predominates
over the cerebellum or posterior portion, there is a corresponding
predominance of intellectualism over animalism in the human races.
The negro brain in its totality is ten to fifteen per cent. less than that
of the Caucasian, while in its relations—the relatively large
cerebellum and small cerebrum—the inferiority of the mental
organism is still more decided; thus, while in mere volume, and
therefore in the sum total of mental power, the negro is vastly
inferior to the white man, the relative proportion of the brain and of
the animal and intellectual natures adds still more to the Caucasian
superiority, while it opens up before us abundant explanations of the
diversified forms in which that superiority is continually manifested.
There are no terms or mere words that enable us to express the
absolute scientific superiority of the white man. We can only
measure it, or indeed comprehend it, by comparison, but this will be
sufficiently intelligible when it is said that the past history and
present condition of both races correspond exactly with the size and
form of the brain in each. The science, the literature, the progress,
enlightenment and intellectual grandeur of the Caucasian from the
beginning of authentic history to this moment, and which have
accompanied him from the banks of the Nile to those of the
Mississippi, are all fitting revelations of the Caucasian brain, while
the utter absence of all these things—the long night of darkness that
enshrouds the negro being, and which is only broken in upon when
in juxtaposition and permitted to imitate his master, is the result or
necessity of his mental organism.
There being nothing superior to the Caucasian, it may be said that
he is endowed with unlimited powers; that is, while the mental
organism remains the same, his powers of acquisition and the
increase of his knowledge have no limit. A generation in the exercise
of its faculties acquires a certain amount of knowledge; this is
transmitted to the next; it, in turn, adds its proportion, and so on,
each generation in its turn accepting the knowledge of its progenitors
and transmitting with its own acquisitions the sum total to its
successors. This is called civilization, and we can suppose no limit to
it, except it be in the destruction of the existing order and a new
creation. On the contrary, the negro brain is incapable of grasping
ideas, or what we call abstract truths, as absolutely so as the white
child, indeed as necessarily incapable of such a thing as for a person
to see without eyes, or hear without ears. In contact with, and
permitted to imitate the white man, the negro learns to read, to
write, to make speeches, to preach, to edit newspapers, etc., but all
this is like that of the boy of ten or twelve who debates à la Webster
or declaims from Demosthenes. People ignorant of the negro mistake
this borrowed for real knowledge, as one ignorant of metals may
have a brass watch imposed on him for a golden one. The negro is
therefore incapable of progress, a single generation being capable of
all that millions of generations are, and those populations in Africa
isolated from white men are exactly now as they were when the
Hebrews escaped from Egypt, and where they must be millions of
years hence, if left to themselves. Of course this is no mere opinion or
conjecture of the author. It is a necessity of the negro being—a
consequence of the negro structure—a fixed and eternally
inseparable result of the mental organism, which without a re-
creation—another brain—could no more be otherwise than water
could run up hill, or a reversal of the law of gravitation in any respect
could be possible. But people, ignorant of the elementary principles
of science as well as of the nature of the negro, fancy that this is quite
possible; that, however inferior the organism of the negro in these
respects, it is the result of many centuries of savagery and “slavery,”
and therefore if he were made “free,” given the same rights with the
same chances for mental cultivation, that the brain might gradually
alter and become like that of the white man! This involves gross
impiety, if it were not the offspring of ignorance and folly, for it
supposes that chance and human forces are more potent than the
Almighty Creator, whose work is thus the sport of circumstances.
They would seek by stimulating the mind to add ten per cent. to the
negro brain—then to add to the cerebrum while they diminished the
cerebellum—certainly a work of much greater magnitude than
changing the color of the negro skin; but even the most ignorant or
the most impious among these people would scarcely undertake the
latter operation. If reason could at all enter into the matter, it would
surely be more reasonable to suppose that mind might be changed by
acting on matter, rather than the reverse, and therefore it would be
better to change the color of the skin, as the first, as it would also be
the most practicable, step to be taken in this grand undertaking of
setting aside the Creator and re-creating the negro. But, after all,
their labors would fail—after they had changed the color, after they
had increased the volume of the brain and duly modified its relations
as well as altered its texture—in short, when they had turned him
into a white man, then all would be in vain, for such a brain could no
more be born of a negress than an elephant could be!
CHAPTER XII.
GENERAL SUMMARY.
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