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автор Thomas R.R. Stebbing

ESSAYS ON DARWINISM.

BY
THOMAS R. R. STEBBING, M.A.

Late Fellow and Tutor of Worcester College, Oxford.

LONDON: LONGMANS, GREEN, AND CO. 1871.

[All rights reserved]

OXFORD:
BY T. COMBE, M.A., E. B. GARDNER, AND E. PICKARD HALL, PRINTERS TO THE UNIVERSITY.

PREFACE.

The opinions of Mr. Darwin have now been for many years before the world. His own book on ‘The Origin of Species by means of Natural Selection,’ unfolds and supports them with admirable clearness of argument. Far from being an abstruse and tedious work, it carries the reader on with unflagging interest to the close. Observations and experiments, some the most simple, some the most elaborate, notes on natural history, as well from every quarter of the globe as from almost every province of nature, are brought to bear upon the subject without confusion of thought or embarrassment of style. The language flows easily in its calm, temperate, unegotistical course. There is no disguising of objections, no seeking of opponents. There is an evident searching after truth. Of its form or of its shadow the author’s mind as evidently retains a bright clear vision, and what he sees he tries to make others see as clearly as he sees it himself. The suspicion and dislike which are aroused in some minds by the very name of Darwinism cannot be retained by those who read Mr. Darwin’s own description of his theory and the grounds which slowly led him to adopt it. Few readers can be dull enough to feel no charm at finding the most unlooked-for results deduced from the simplest illustrations, from old familiar facts, from every-day occurrences, or at finding what seem examples of the most special and varied contrivance reconciled to the simplicity of a single general law. Many readers will be inclined to whisper to themselves at many passages, ‘we never thought of that before,’ ‘we never looked at the matter in that light,’ ‘how curious if after all it should be true,’ ‘it looks less wicked and silly than we used to think it.’ Whether the theory itself be right or wrong, the general effect of the book which describes it can only be to quicken the minds of its readers, to enlarge for them the circle of ideas, to open up before them new lines of thought and enquiry, to let them see the whole face of nature teeming with mysteries and revelations, an inexhaustible vintage for the human reason to gather in.

Such being the character of Mr. Darwin’s own Work, the handful of Essays and Letters contained in the present volume, supporting the same views by almost the same arguments, may seem a superfluous contribution to the literature of the question. And so it would be if all who condemn and ridicule Darwinism would be at the pains to study Mr. Darwin’s Work. But opinions passed upon it and allusions made to it in common conversation and in popular lectures often testify to nothing except supreme ignorance of its general merits. To judge by such hearsay, one might believe that Mr. Darwin had lived all his life shut up in a dove-cote, and never seen or examined any other living creature than a pigeon. Another estimate will dismiss the whole subject, scathed with indignant laughter, by simply explaining, that, according to this fatuous theory, man is descended from a monkey. Naturally no well-minded persons will consent to be pithecoid in origin, whether they know what pithecoid means or not; still less can a theory be accepted as moral and good, according to which, as some will tell you, the giraffe lengthened its neck by a series of stretchings, and the elephant acquired a trunk by continually pulling its own nose. A disinterested advocate will perhaps be allowed to deprecate these burlesque and ignorant representations, and to strip from what is merely vulgar prejudice the guise of magnanimity and fine feeling. The range of topics embraced in the present volume, however feebly handled, and however inaccurate that handling may in some points prove to be, should at least teach those who are willing to learn, that the whole subject is a great one, and worthy of attention, claiming earnest thought and varied learning to decide upon it in all its bearings; it cannot be disposed of by caricaturing; it cannot be settled in deference to any religious prepossession; it must be examined with open eyes, and with the full candour of mind which great subjects demand, and which great subjects nobly repay.

Some of the following papers treat of matters on which no man of scientific education can be supposed at the present day to retain even a vestige of doubt. But thousands of persons, whom in ordinary courtesy we must call well-educated, although they know nothing of science, hold opinions on the Flood and the age of the world as irreconcileable with the best-approved scientific conclusions as they are with the Darwinian Theory. In appealing to the judgment of such persons, as well as in considering the measure of his own powers, the present writer has thought it expedient to confine himself, for the most part, to the clearest and simplest arguments, leaving on one side the subtle and intricate.

The letters collected at the end of the volume may be looked on as short essays of a somewhat informal character. The apology for reprinting them is this, that whereas in a regular essay the writer assumes his own standpoint, and may be suspected of ignoring the vantage-ground of his opponents, in replying to a correspondent he must, at least to some extent, follow the lead of an antagonist, and fight, if he fights at all, on the field which another has chosen. As I cannot reprint the various able compositions which I have attempted to answer, it will be fair, to one at least of the writers, to remark that I have personal reason to know that he still retains the opinions of which I attempted to disabuse him. He contrives to reconcile this obduracy to his own intelligence by laying stress on the candid admission made by Darwinians, that the Theory of Development is for the present that which they call it,—a Theory, and not a demonstration. No one pretends to answer fully every objection that has been urged against the Theory. The evidence is as yet incomplete. By its very nature it must perhaps always to some extent remain so. The proof depends in part upon analogy, which leads to conclusions possible or probable, rather than to what is demonstrably certain. But the advocates of the Theory, remembering Bishop Butler’s maxim, that ‘to us probability is the very guide of life,’ endeavour to maintain that their opinions have far more than that minimum of preponderance which, in Butler’s view, not only justifies, but imperiously exacts, the adhesion of reasonable beings.

THOMAS R. R. STEBBING.

Torquay, Feb. 6, 1871.

CONTENTS.

 

PAGE

Darwinism1 3 The Noachian Flood1 34 Instinct and Reason2 62 Human Nature and Brute Nature 82 The Lapse of Time1 93 Note on the Hypothesis of Spontaneous Generation1 126 Imperfection of the Geological Record1 133 Darwinism: The Noachian Flood 147 Darwinism: Science and Religion 152 Darwinism, and the First Vertebrate 156 The First Vertebrate, and the Beginning of Reason 160 Oysters of the Chalk, and the Theory of Development 165 The Mathematical Test of Natural Selection 168 The Genesis of Species 173 Index 181

NOTES to pp. 13 and 34.

It has been kindly pointed out to me by Mr. James Parker of Oxford that there is an error in Mr. Darwin’s calculation reproduced in page 13 of this volume. Upon the data supplied, the increase in the number of elephants there mentioned would require 750 years instead of 500. The further increase calculated in the same page, would in like manner require seven or eight additional centuries instead of five.

Mr. Parker also suggests that the expressions in page 34, ‘taken for granted,’ ‘taught for centuries,’ seem to ignore Bishop Stillingfleet and other writers of his time, who saw good reason for believing the Flood in the days of Noah not to have been universal. I am glad to explain that I did not by any means intend to imply that there were no exceptions to the general state of opinion, for I am well aware that there are at the present day some schools, a few nurseries, and even one or two pulpits, into which the truth on this point has been allowed to penetrate.

DARWINISM.

DARWINISM.

The object of this lecture is to explain, with as much simplicity as possible, the opinions of Darwin on the chain of secondary causes which has resulted in the wonderful structures known to us as living creatures, and including, in an almost infinite variety, lichen and moss, mite and mildew, grass and flower and branching tree; mollusk and reptile and fish; the swan, the petrel, the ostrich and the eagle; the cunning ape; the faithful hound; the elephant, sagacious and mindful of insults; the lion, capable of generosity; the horse, patient of labours and eager for victory; and, along with a multitude of others diversely qualified, One, without doubt partaking of the animal nature that lives and dies, yet seeming to partake of something beyond it, seeming to be distinguished from all the rest by its postures, by its laughing, by its cooking its food, by its articulate language, by its powers of reasoning; and yet linked and united to its inferiors by a multitude of affinities and sympathies, resemblances of form and nature, and by the very details of its superiority. So ran the Pagan legend that Providence had compacted man’s moral nature out of particles taken from each of the lower animals, giving him the wisdom of the serpent and the fiery courage of the lion3. To this sense of an intimate union between man and the rest of the animate creation have the writers of fables in all ages appealed, while imparting their lessons of prudence and virtue under the guise of transactions between birds and beasts and trees of the forest.

It is well known that after the discovery of almost every great truth a sort of feeling or instinct of it can be traced back in obscure hints, in chance expressions, in vague guesses, in flights of imagination, so that people very soon begin to fancy that they have all along understood and maintained the very theory, which, on its first appearance, they violently rejected as something false and even vicious. Darwinism has this characteristic of truth, that it has often been obscurely anticipated. It has this other characteristic, that its fiercest opponents have already begun insensibly to adopt its conclusions, and to speak its language, to opine, even, that the credit of its promulgation belongs to themselves.

In Mr. Darwin’s own historical sketch of the rise and progress of his doctrine, he does full justice to those who have preceded and who have worked with him in bringing it to light and in establishing its foundations. The opinion that species originate, not by successive miraculous interpositions or acts of creation, but by birth, was held as far back as 1794–5, by four men of distinguished genius, by Lamarck, by Mr. Darwin’s own grandfather, Dr. Erasmus Darwin, by Geoffroy Saint Hilaire, and by the poet Goethe. In the present day, Mr. Wallace, Mr. Herbert Spencer, the great zoologist Van Baer, and others, independently of Mr. Darwin, seem to have come more or less to the same conclusions, which have been warmly espoused and powerfully vindicated by Dr. Hooker, Professor Huxley, and Sir Charles Lyell. I mention these names because it seems to be their due, and not for the sake of giving weight to any argument because of the scientific renown of its advocates; there are names, it may be, equally distinguished on the opposite side. But one thing ought to be observed, that the progress of scientific enquiry has achieved so much during the last hundred years that the opinions of the older Naturalists have an importance when they agree with modern conclusions, which they cannot have when they differ from them, unless it can be shown that the observations, the experiments, the discoveries of late years had all been made by, or were known to, the earlier enquirers. For those, however, who think the opinions of a past generation of necessity more trustworthy than those of the present, Sir Charles Lyell has done well to point out that Linnæus himself looked forward to a time when it should be proved that in botany, at least, all species of a genus had descended from the same mother4.

This is precisely Mr. Darwin’s opinion on the origin of species at large. He applies it to the animal as well as to the vegetable kingdom. He extends it by considering genera themselves as species of the orders which contain them, and orders as species of the great classes to which they as orders respectively belong. In a word, he considers that all living forms whatsoever are descended from a very few original ancestors of the simplest type, and that this primæval group itself had, probably, a common parentage. Wildly improbable, ludicrously absurd, degrading to humanity, and irreligious, no doubt this hypothesis has appeared to many, and will continue so to appear till it has been studied with attention, and studied without prejudice. To rescue it from the prejudice which would make it in the eyes of some a pernicious and forbidden study, is the hope which underlies the object of the present lecture.

Round Nelson’s Column in Trafalgar Square there are four colossal statue lions, the conception of a great artist. They look unnatural, not because of their size, or their position, or the material of which they are made, but because they are all so exactly alike; and exact likenesses are scarcely ever found in animate nature, unless it be among the very simplest organisms. When we speak of a striking likeness between two human beings, we evidently imply that a high degree of similarity is uncommon, and, therefore, noteworthy. What is true of even the most highly organized animals, is true, as far as observation goes, of all below them. Horses, dogs, sheep, kine, afford familiar illustrations of this principle. To the uneducated eye, individual differences may be totally unapparent, which are yet perfectly conspicuous to the trainer, the huntsman, the shepherd, and the drover. Wild creatures know their mates; wild herds select their leaders; the bee and the ant are capable of distinguishing the various individuals of their own communities, for strangers of the very self-same species with themselves they repel or destroy5. As each creature is, in numberless cases, the offspring of two unlike parents, it cannot be an exact copy of either, and the influences of the two parents may be combined in various proportions in each of the offspring; but the parents themselves are continually changing, with the variations of age and food and climate, so that the very rule of resemblance between the producers and the produced will entail another rule of unlikeness between the several members of an offspring not born all at once.

It is a fact, which cannot be denied, that in numberless instances the young of a creature differ more or less from the parents and likewise among themselves. Why it should be so has been in part explained. This is the Variability, without which Natural Selection could never have been thought of, because without differences there would have been nothing to select. But this Variability being granted, the Darwinian theory becomes possible—becomes quite capable of referring back the elephant and the pig, for instance, to the same ancestry. The difference between progenitors and their immediate offspring are, it is true, comparatively slight. It would, indeed, be a prodigious birth if one family contained at once a young monkey, a little pig, a big donkey, and a great goose; but it is obviously possible that any amount of unlikeness may be found between the descendants of common ancestors, if we are not confined to the differences of a single generation, but are allowed to multiply them through as many thousands as we require. Say that two race-courses differ in length by one yard; multiply that difference 1760 times and they will then differ by a whole mile. If, on leaving this Lecture-room, you found the trees—which half-an-hour ago were bare and leafless—clothed with summer verdure, your gardens blooming with a wealth of roses, your orchards laden with autumnal fruits, you would scarcely credit your senses; and yet, when the requisite number of half-hours, reckoned by days and months, shall have elapsed, you will greet these wonderful changes as perfectly natural and nothing to be wondered at. In a dissolving view that is well managed, Alpine peak and glacier-pass melt imperceptibly into some tall cathedral and sunshiny market-place. The two scenes are wholly unlike, and yet it is contrived that at no moment should the passage from one to the other be discernibly abrupt. Is it not possible then to conceive that through an immense multitude of generations the form of an ape might be derived from the form of a fish? We do not mean to say that this has actually happened, but supposing the descendant of the fish to vary continuously in the direction of the ape-like form, the result would be intelligible enough. What, then, is there to determine variation in any particular direction, and what limits are there, if any, to the system of interminable change which the principle of variation seems to involve?

Of course it is understood that the general mass of characters or qualities belonging to any creature are inherited by one generation from its immediate ancestors and transmitted to its immediate descendants, so that for a long period there would be a large number of individuals in the world united into a group by common characters, which according to their supposed importance we might call specific or generic. But besides this, there is the very curious principle of Reversion to be taken into account, as largely conducing to the comparative permanence of species. In Norway, I believe, when the father’s name is Jack, and the son’s name is Tom, Tom is called Tom Jackson, and Tom is in the habit of giving his own eldest son the grandfather’s name, and then Tom Jackson’s son is called Jack Tomson. Now, in the same way, in nature it not unfrequently happens that when a long-nosed man is father of a short-nosed son, the son of the short-nosed man inherits by reversion the more elongated feature of his grandsire. Under certain conditions, which however greatly limit it, the operation of this principle of Reversion may extend, so far as we know, to any quality whatever after an interval of any number of generations. The tendency, therefore, is to the permanence of species, and yet, as will be shown in the sequel, it has furnished Mr. Darwin with an additional argument to prove that species are not permanent. It must be borne in mind that when a character reverts from a very distant ancestor, the creature which inherits it will have numerous other qualities, all probably more or less differing from those originally united to the reversionary character; just as if, in the School of Art, a picture by Raffaelle were shown to fifty pupils, and when it had been copied by the first, the second pupil were to make a copy of the copy, and so on to the end, each of the copies would no doubt differ more and more from the original, and yet in the very last, by the help of memory or sympathetic genius, there might be some beauty not to be found in any of the others, recalling the hand of the great master; while it is true, that if the sketch were something exceedingly simple, the fiftieth copy, and all the intermediate ones, might be almost exactly like the original; and so in nature, exceedingly simple organisms are seemingly reproduced for almost endless generations with no change, or scarcely any.

If it be true that all living creatures on this earth spring from a very few, extremely simple, original germs of life, we have to explain how it is that now there is an enormous variety of highly organised creatures, and at the same time some of extreme simplicity. For, if the simplest forms are permanent, how can the more complex be derived from them? On the other hand, if the simplest forms vary, how is it that we find, as we do, the very earliest known form of life still living at the present day? The solution is easy to suggest, that the offspring of very simple forms are sometimes exactly like their parents, and sometimes not exactly like. From what has been said above of Inheritance and Variation, this is in the highest degree probable, and, this being admitted, it will follow that according to circumstances the progeny that are like their parents, or those that are unlike, will have the best of it. Why this follows will now have to be explained.

All over the surface of our globe there is a struggle for life going on. The instinct of self-preservation is probably stronger than any other, so that we may rely upon it that the creatures of every race will strive to preserve their own existence, if need be, at the expense of that of others. It may be horrible to the sentimentalist, but it is true; and remember that man as well as the tiger is a carnivorous mammal. There is no beast or bird of prey that can be compared with man for his ravaging, destructive, butchering, remorseless dissipation of other forms of life, to preserve his own existence and make it comfortable. He secures his gluttony from famine, as far as he can, by being omnivorous. Moss and fungus, grass and herb, leaf and flower and stem and fruit, all alike find a grave in man. The lion and the flea are the victims of his fear; many a harmless snake and toad of his antipathy; the otter and the fox die for his sport; the ostrich and the ermine for his vanity. For his food, like a wolf, he slays the harmless sheep; like a hawk, he pounces on the innocent chicken; like a wily panther, surprises the antlered stag; devours fish like a shark; spreads nets for his prey like a spider; and in some instances acquires a well-developed taste for the flesh of his fellow-man. Practically with all living animals, the first consideration is food. If all living animals could obtain abundance of pleasant and suitable food without preying on one another, the scene of war which Nature presents would perhaps in a great measure disappear. Yet this warfare is as conspicuous in the vegetable as it is in the animal kingdom. There is a certain amount of nourishment in a given piece of ground, and for that nourishment the plants upon it will compete, some thriving and multiplying to the hindrance and destruction of the others. Here again, if the surface of the globe supplied nutriment for all its plants, there would be at least no need for this destructive competition.

And how is it that this wide, wide world does not supply food enough for all the vegetable forms that make an effort to live upon it? The answer to this curious question has long been known, though not sufficiently attended to. It would not be fair to say that Nature is stingy in her supplies of food, but rather that she is too generously prolific of forms of life. For, take the supposition that all living creatures, whether animal or vegetable, were shielded from all enemies and influences at present hurtful to them, and let us see to what it would bring us. A single grain of wheat produces an ear containing ten, twenty, or some larger number of grains. But if the ear contained only two grains, still, at that rate of increase, a single grain would in thirty years be represented by more than a thousand millions of grains6. What, then, would be the position of the world, if, starting with a thousand millions of grains, this rate of increase were allowed to continue unchecked, not for thirty years, but for three thousand? But Mr. Darwin has calculated in regard to the elephant, which is reckoned the slowest breeder of all known animals, that, according to the very lowest probable rate of natural increase, a single pair would in five hundred years have a progeny of fifteen million living elephants7. Now fancy an island like our own, only in a climate suitable to elephants, into which a couple should have found their way a thousand years back. At the end of five hundred years, if all that were born were enabled to breed unchecked, there would be at least fifteen millions of their huge descendants stalking about the land; but, at the end of five hundred years more, there would be one hundred and twelve millions of millions of elephants. Goodness! What a stupendous menagerie! What a zoological garden! What a prospect at the end of the next five hundred years! And all this time, remember, according to our sentimental, philanthropic, philelephantine, nature-improving scheme, the men and women, the donkeys with a soul above thistles, the thistles no longer toothsome to donkeys, the mice, the rats, the cats, the oaks, the cabbages, the toadstools, would have been multiplying, not in the same proportion as the elephants, but very much more rapidly. The great desideratum would be standing room. The back of an elephant, or the branch of an oak, would no doubt command an enormous rent, and a right of way across the heads of your neighbours would be religiously guarded by the law of the land. Nor would the position of affairs be better in the surrounding sea; for while these elephants have been computed to breed at the rate of two young ones in thirty years, a single codfish has been found to produce in one year more than six millions of eggs, and there are other creatures infinitely more prolific8.

You see, then, that the struggle for existence is an absolute necessity; and out of this all-essential strife springs what has been well called Natural Selection. What is meant by this will more easily be understood by looking first at Artificial Selection, which has been practised by man, sometimes consciously, and oftener unconsciously, in the process of domesticating a great number of plants and animals. Dogs, sheep, bulls, pigs, horses, fowls, pigeons, cabbages, and other culinary vegetables, strawberries, and all manner of edible fruits, together with gay-coloured, curiously-formed, sweetly-perfumed garden-flowers innumerable, have been, and are still being, subjected to man’s selection. That the wonderful changes which occur are indeed due to man’s repeated choice of the varieties which suit his purposes, is clear from this, that all the remarkable changes have taken place in those particular qualities which man has valued, leaving the other qualities comparatively unaltered. Let it be speed, size, taste, colour, form, temper, the coat, the feathers, the flesh, the muscular strength, the powers of endurance; in a vegetable, let it be the root, the stem, the leaf, the flower, the fruit, the seed, let it be what it will that is of value, that part and that character have been in each case most highly developed. To take a few examples: You are fond of peas, and you sow in your garden what your seedsman tells you are the finest new varieties; you like strawberries, you admire roses, you fancy a good cabbage, you are particular about having a mealy potato; so in each case you plant what you understand to be the best new kinds. What will you say if it turns out that the roses have improved in their roots but not in the bloom, and the potatoes in the bloom but not in their tubers; that the strawberries have remarkably fine leaves but very small fruit; that the peas and the cabbages have indeed enormous stems, while the seed of the one and the leaf of the other are insignificant in size and tasteless to the palate? So, too, if you purchase a race-horse and a pig from the most noted breeders of those animals, will you not be disgusted if it turns out that the horse has a remarkable propensity for fattening, while the pig is distinguished by nothing but its extreme fleetness of foot? These disappointments do not occur, because the variations of domesticated plants and animals are selected by competent persons. Were strawberry-leaves of as much importance in horticulture as they are in heraldry, many fine varieties would soon be exhibited. As soon as the most minute tendency to vary in any particular direction has been descried in any living creature, the fancier can exaggerate the difference to an extent inconceivable to the inexperienced. As a popular illustration of this we may take the Big Gooseberry, which fills so large a space in the newspapers when Parliament is prorogued. A gooseberry has been grown weighing more than 37 pennyweights—that is, nearly two ounces9. But mere size is not a fair test of the extreme plasticity of living organisms. You may have your trees growing stiffly upright, or with pendulous branches and prostrate stems; you may have your cattle long-horned, short-horned, or with no horns at all; your rabbits straight-eared or lop-eared; your fowls with every variety of comb and crest and wattles and plumage; and your pigeons pretty well at discretion. A type is prefigured, and the fancier produces it; and what is done for amusement with pigeons, is done for food, for profit, for the good of mankind at large, by the grower of corn, by the breeder of sheep, by all the wise produce-masters of the world10.

Such is Artificial Selection; but man is after all but one of Nature’s works, and one of her numerous agents. All that he does, however miraculous it may seem, can only be done under her conditions, and by the means which she supplies. In Artificial Selection man does but take advantage of the natural laws of Inheritance and Variation, and while he is seeking by means of these to produce one alteration, Nature herself is producing perhaps a hundred others. For, by the law of Correlation, when one part changes, some other or others almost inevitably change with it. Whether it be shortening the beak of a pigeon or lengthening the neck of a giraffe that is in question, Nature takes care, along with the change, to make other adaptations of the structure in the creature’s interest under its altered circumstances. Surely, the working of this principle of Correlation indicates a far-sighted Providence of the results, the disastrous monstrosities, that would otherwise have sprung from the law of Variation.

Man’s efforts are considerably limited, moreover, by the law of Reversion. Now, supposing many differing species to be descended, as we maintain, from common ancestors, what ought to be the observable effects of this law? Evidently, we should expect the character of one species now and then to appear in species allied to it, or species of kindred origin to vary in the same manner. In accordance with such an expectation, we find the horse and the ass sometimes assuming the stripes of the quagga and the zebra; certain varieties of the pigeon, the fowl, the turkey, the canary-bird, the duck, and the goose, all have top-knots or reversed feathers on their heads; one kind of melon resembles a cucumber in everything but taste; there are purple-leaved varieties of the beech and the hazel; and a great multitude of plants sometimes exhibit their leaves cut, blotched, and variegated11.

Now, from the working of Nature under, as it were, man’s guidance, we pass to the working of Nature when left to her own discretion. The work of Natural Selection is a very slow and secret work: the slowness of it veils the movement. As with the hour-hand of a tiny watch travelling but an inch in a day, there is progress which you cannot discern, there is change that can be marked and registered at intervals, though each successive moment and each successive movement seem to leave things exactly as they were. You have heard of the Greek simpleton who had been told that a raven lived three hundred years, and so bought one to see. We might live three thousand years instead of three hundred without being able to prove the theory of Natural Selection by actual observing. But when a group of most important observed facts can be explained consistently by this theory, and by none other, while no fact has been brought forward to make it inadmissible, it ought to be accepted till some theory can be produced equally unimpeachable and explanatory of a larger group of facts.

Qualities are inherited; but with this peculiarity, that very generally, and sometimes of necessity, the inheritor comes into possession of the inherited quality at the same period of life at which it was acquired by the parent. As, for instance, the child of a gouty father, though it may be destined in old age to inherit the disease, is not born with the gout, any more than a calf is born with horns, or a cherry-tree produced covered with cherries. In the life of every creature there is not merely growth, but development. At every stage of life it is possible for some quality acquired by variation to be fixed by Natural Selection. But in the embryonic and earliest stages of development, variation is least likely to be of service to any creature. Such variations, therefore, will less often be selected than others, and if it be true that many species have a common ancestry, then it ought to be found that in their embryonic and earliest stages they resemble one another. This is precisely what we do find. Plants, the most remote in appearance and properties when full grown, differ but slightly in their cotyledons: the difference between the egg of a nightingale and the egg of an ostrich bears no proportion to the dissimilarity between the two birds when fully developed; nor by comparing the roe of a herring with the roe of a salmon could you possibly guess, before experience, how the full-grown fish would differ. But in the life of every human being there is a stage of development, at which the most sagacious physician could not distinguish him from the embryo of a snake, a lizard, a bird, or an ape12. Now, if the simplest embryonic forms of life were the progenitors of all existing forms, this is intelligible; but how else can it be explained?

But, again, if species do not vary, how comes it that those living at the present day are for the most part not to be found among the fossil creatures of the ancient rocks? Well, some will tell you there have been many distinct creations, following after many catastrophes potent to destroy all the previous inhabitants of the globe. Well, I will answer, if you rest on Scripture, that view has no basis in Scripture, but if you do not rest on Scripture, it certainly has no scientific foundation, for though the crust of the globe has been made what it is almost exclusively by the action of fire and water, the effect of any sudden convulsions has been a mere nothing as compared with the results from the steady, slow-going, ceaselessly-operating forces of those two agents. Besides, when you look back through the rocks of different ages, not only do you find some forms the same in all, which testifies to the permanent unity of the living creation, but in those forms which differ, you find the differences increasing the further you go back, and some forms you find which have no modern representatives, forms, that is, which have been beaten in the struggle for existence.

Travel over the globe, and every country will present you with some new species; distant rivers, distant islands, in the ocean shallows separated by great deeps, the opposite sides of a continent, the twin sides of a mountain chain, the foot, the spur, the knee, the breast, the snow-clad head of an Alpine range, will all present you with their own peculiar forms of life. And how came they there? Created, some will say, in those regions and for those regions, because of their special adaptation to them. Yet, since the globe has been inhabited, vast tracts of it have changed their climates from tropical heat to frozen gloom, and again, yielded the thick-ribbed ice to genial suns and fragrant zephyrs. Unhappy species, the creatures of a fixed idea, created for the temperate meridian of Devonshire, and condemned by the thoughtlessness of nature, to pass their lives in a climate like that of Nova Zembla!

But further, had each species been assigned to its station as some suppose, by a single act of creation, is it not reasonable, does not reverence require us to expect, that each species would have been best off in its own station? But this is not the case. On the contrary, imported species of plants and animals often thrive prodigiously in their new habitat, and over-run it.

Once more, we find in numberless plants and animals rudimentary organs that are of no use to the possessors,—mammæ, that give no milk; pistils, in male florets; in insects wings too small for flight, and soldered to the wing cases; the fifth toe in the hind-foot of the dog; the spur of the hen; the wing of the Apteryx; and the stunted, ineffectual, but ever-present tail in our noble selves.

On the old theory of creation, in face of these facts, we cannot save the admired doctrine that nature does nothing in vain; but on the Darwinian theory of creation, that doctrine still holds good, and wisdom is still justified by all her productions; for Natural Selection works only for the good of a species; it does not work in vain, or waste its efforts in getting rid of any organ simply because it is useless, so long as it is not injurious; it leaves it as it was and where it was, a germ, a capacity, perhaps, in the future, to be re-developed or fitted for a new purpose.

Here we have incidentally touched upon what seems to be morally the grandest part of the whole theory, an even sublime explanation, as far as it goes, of that small fraction which we see in terrestrial life of the great and manifold works of God. We noted above that it is to death, a necessity much hated, much maligned, that we owe the possibility of our own birth and standing-room on the face of the globe; but the theory of Natural Selection makes it further clear that the causes of death which we most dread and think evil of—war and famine and pestilence—are tending continually to improve the races of living creatures. On the whole, the wisest, the strongest, the healthiest survive to propagate their species. In the long run, prudence, courage, and temperance prevail, and their owners become the parents of the later generations.

When the competition for life becomes severe, as to every race of creatures, man included, it does at times become, the smallest advantageous variation will give its possessor a superior chance of surviving, while the smallest that is disadvantageous will diminish the chance. Take the apposite instance of a number of quadrupeds incapable of climbing, supported by browsing on the leaves of trees during a dearth of other suitable food. When the lower leaves within the general reach were exhausted, the famine still continuing, those animals alone would survive which, by some peculiarity, could reach the higher leaves. In this way, those that could spring best, those that could assume even a climbing posture, those endowed with the longest legs, snouts, or necks, would be selected. In some such a way, then, we can conceive the jumping powers of the kangaroo and the antelope, the climbing powers of the bear and the cat, the trunk of the elephant, and the long neck of the giraffe to have been evolved by natural selection. The keen scent of the hound, the sharp eye of the lynx, the gay colours of the butterfly, the splendid plumage of the bird of Paradise, are all easy to account for on this principle of natural selection. So, too, are the dull colours of many female birds, to whom obscurity is useful in protecting their young; so, too, the almost blindness of the mole, which works in the dark, and to which an instrument at once delicate and useless, would entail the risk of positive injury.

The principle explains what no other hypothesis has ever done, not only Nature’s perfection, which, in the hour of ease, we are ready to believe in, but what has hitherto been a much greater puzzle to those who knew of its existence, Nature’s imperfection. The whole creation is in constant travail to bring forth something better than its present best. The products of man’s reason are not, you will readily admit, always perfect, and yet man’s reason is a part of the creation, and of nature’s work. The waste of life is prodigious, if such a term is applicable to the circumstance that often millions of spores are produced in order that half a dozen plants may grow; millions of eggs in the roe of a fish, in order that the parents may be represented by three or four individuals. The bee defends itself by its sting, but its weapon of defence is fatal to itself. Were a merchant habitually to send five or six million articles of merchandize across the Atlantic on the bare possibility that five or six articles out of the number might reach their destination; or, were a father to arm his son with a weapon on the presumption that the first time he used it, it would cost him his life; you would think the man mad, not wise. Yet, if the astonishing fecundity of the braken, the mushroom, and the codfish, if the sting of the bee with its backward serratures, be the products of direct creation, the analogy is somewhat telling. How different, on the other hand, must our judgment be of those contrivances, when we trace them to the simple, primary, beneficent law of natural selection, working always steadily for the good of each species, and so working, that we may feel tolerably sure that when any species dies out and disappears, it has been replaced by something better. For by this law, we see that fertility itself is a character which will be selected as tending to the preservation of a species, and that many creatures must have acquired the power of what looks like wasteful reproduction in the long-continued struggle for existence. We can see, too, how in that same struggle, it may have proved expedient for a creature to be armed with a weapon capable of inspiring terror, yet so contrived that its possessor should, of necessity, be peaceful towards its neighbours. True, this might have been done by a single act of creation, but why, then, was it not done also in the case of the mosquito, the wasp, and the hornet?

On the theory of sudden creation, how can we account in any but an arbitrary manner, for the innumerable cases in which slight differences separate various species; for the confused neutral ground between different classes, as where, for example, a creature seems half animal half plant; for the isolation of many forms from the stations they are admirably fitted to occupy; for the fact that many creatures are hideous, weak, timid, violent, and venomous; for the imperfection of an instinct in one species found perfected in another, which Mr. Darwin exemplifies by comparing the cells of the humble-bee, the melipona domestica of Mexico, and the hive-bee, ranging from great simplicity to an extreme perfection13? But the principle of natural selection offers a solution to every one of these enigmas. It embraces all the various phases of life of the ancient world as well as the modern, and gives a key to the whole grand uninterrupted plan. It carries back the mind to a period when the earth was destitute of life; when yet, as it were, the thought in the Divine mind was still unspoken, that of one, and that as good as dead, should spring seed like the sand which is upon the sea-shore for multitude. Then it came to pass that the dust of the earth was called into life by the Life-Giver, and received the strange command and the mysterious power to multiply, and to replenish the earth. As soon as living creatures multiplied to any great extent, they would spread themselves into different lands and seas and climates; they would find different sources of nourishment, and then variation would come into play, and close upon variation would follow selection, not of necessity destroying the old forms, but establishing new ones, because in some stations the form that had not varied might thrive best, in others the variety would have an advantage14. As time went on, through the constant changes that the surface of the globe is undergoing, one variety would be isolated from another, and in such an isolation the differences would increase. And the more a species varied, the more fitted it might become for some habitat, from which it was completely cut off by a chain of mountains, a rapid river, or a deep sea. As the competition became more intense, variations would become more and more valuable, enabling creatures to occupy positions before untenable, ocean-depths, sandy shores, holes in rocks, fresh-water lakes, tops of mountains, branches of trees, the bodies of other living beings. Some would be taught by necessity and enabled by favourable variations to prey, as well as take up their abode, on other creatures. And as the strife became more and more urgent, all sorts of qualities that from our point of view may seem noxious and degrading might prove of the highest service and advantage to their own possessors. Plants with sharp thorns and envenomed hairs, poisonous snakes, trichinæ and other parasites horrible to man, would find their advantage at our cost, or by unparalleled fertility would defy all efforts to extirpate them. Some species would profit by minuteness, others by size; others, in various ways, by talons, beak, thread-like tongue, prehensile tail, or furry coat; and, just as men are said to go through fire and water for the sake of money, so for the sake of preservation, no habit, no locality would be too uncongenial for a species to develope adaptation thereunto. And, accordingly, we find that the water-ouzel, which is a species of thrush, subsists entirely by diving; there is a tree-climbing lobster in the Mauritius; there are fishes which ramble about on the land, and one fish, the anabas scandens, can climb eight or ten feet up the trunk of a palm15.

The choice of food, the choice of habitation, the construction of dwelling-places for themselves or their offspring, methods of defence, methods of attack, are variously carried out by myriads of species. The processes employed, in man we call for the most part rational; in the lower animals we call them instinctive; but there are processes employed for these self-same objects by vegetables as well as by men. For plants, in one sense stationary, travel towards water by their roots, towards light by their branches; they assimilate the elements of nutriment that suit them, rejecting others. The Sensitive plant shrinks from the touch, Venus’s fly-trap closes round unwary insects and destroys them. Tendrils fasten on the supports that are offered them. Trees keep in their delicate blossoms till the weather is genial. Many a corolla folds carefully round stamens and pistils when the chilly twilight approaches.

Pass from proceedings like these to the swimming movements of a beheaded Dytiscus16, and other reflex actions in animals, to the food-seeking movements of the tentaculæ of the Hydra or fresh-water Polype, which hover doubtfully between reflex and instinctive action: go forward through the innumerable gradations of instinct till you come, for instance, to the spider, weaving its symmetrical web, rushing out of its lair to seize the prey when the web is shaken lightly, but keeping itself close from a too dangerous foe when the web is vehemently shaken. Examine the nest of the Mygale (the trap-door spider) lined with silken tapestry, furnished with a door on a silken hinge, which it covers above with materials like the surrounding soil, and holds from beneath against an intruder, by applying its claws to the most advantageous point, the point most distant from the hinge: consider the little Sylvia Sutoria, or tailor-bird, which draws filaments of cotton from the cotton-plant, and sews leaves together with its beak and feet to form a nest; go to the huts and river-dams of the beaver; attend a conclave of rooks judging an offender; look into the hive of the hive-bee; observe the conscious vanity of the peacock; preach liberty to the slave-making ants; watch the sagacious ways of dogs and horses; and then lastly see if it be possible to resist the conclusion that, were all forms that ever existed, from the earliest geological times to our own, present before us in the order of their genealogies, we should see them to be the members of a single family, now, indeed, immensely divergent, yet all united by some affinity or affinities, whether dimly or conspicuously shown.

How strangely men and beasts are united by similarity of blood and fibre! How strangely fishes, birds, and mammals by the likeness of the vertebrate skeleton! How strangely plants and animals by the phenomena of generation, not only in the union of the sexes, but also in (agamogenesis) or asexual reproduction! Need we wonder at community of origin between a coral and a cactus, a whale and a sloth, a wolf and a Shylock, when we find that a lady’s silken tresses, the bristles of a boar, the quill of the porcupine, the feathers of the owl, and the horns of the buffalo, are parallel and specifically interchangeable developments?

Consider the vine, with its stem, branches, twigs, roots, rootlets, leaves, tendrils, and the luscious grapes of the ripe cluster. From one seed sprang all of these. On the bough of an orange tree there live and grow together leaf and petiole, flower and fruit, the green unripe fruit, the yellow and the golden-ripe. All these from one seed. Yet there is no jealousy among them. No one disowns a kindred origin for the root of the tree and its golden fruit, utterly unlike as these are, but, like so many other utterly unlike things in this world, sprung from the same germ.

To have produced and accumulated the vast divergences that now exist, a lapse of time, indeed, must be conceded, unmeasured and perhaps immeasurable; but this lapse of time is precisely what geology, independently of Darwinism, has already demanded. As the Scriptures speak of the earth as immoveable, because so it is in reference to the senses of man, they speak also of the everlasting mountains, and with them the rocks are a type of the eternal: compared with the life of man these expressions are truthful and well-chosen, but they do not mean to say the rocks are as eternal as God, nor yet everlasting compared with the existence of the globe. It may have taken ten thousand centuries to rear up a mountain, and yet, if we reckon the age of the globe on the scale of a man’s life, the mountain be but of yesterday.

The immense antiquity, not only of the globe, but of that thin crust of it open to our inspection, has been ascertained by geology. Geology, again, has made it certain that during millions of years, changes on the earth’s surface have been in continual progress, so that not once merely, but many times over, continents and oceans must have yielded to one another, yet by no sudden, but ever by a gradual transposition, such as is in constant progress at the present day.

Seeing that the dwelling-place of living creatures is thus continually and continuously changing, how clumsy an arrangement it would have been had the forms of life been made constant, instead of being endowed, as they clearly have been, with a wonderful power of adaptation. The question, be it remembered, is not for a moment whether God has made the universe, but how He has made that portion of it which He has enabled us to see and examine. Nor yet, to be thoroughly accurate, is it in question how He has worked, but how He has been pleased to exhibit His operations to the reasoning minds of men. What is worthy of God we cannot indeed judge. We can only believe that the things which are, stand worthiest of His wisdom and goodness, whatever faults may seem in them to our rashly-judging short-sightedness. But comparing theories of creation according to human notions, is it a nobler conception that God should have made successively groups of beings to fill the world, and then swept them away to make room for others nearly like them; each time, as it were, improving on His first idea, and so arguing the imperfection of what had gone before by the very improvement of what followed; or that, foreseeing the perfect types from the beginning, He should have called into existence seeds of life capable, under the laws He gave them, of rising in successive generations through countless ages, to endowments of the noblest order, to a conscious life, to a reasoning faculty, to a moral sense, to a knowledge of God? In such an origin there is for man no degradation, since the lowliness of his parentage has ever been traced back to the dust of the ground; and the lowest form of life is higher in our imaginations than the dull brute earth. Indeed, if we desire to exalt our self-appreciation, whether is it grander for us to have been the work of an instant, or to have been elaborated with Divine care through millions of ages? Will not any miracle in our behalf, however stupendous, seem more credible on the latter than on the former supposition? When we see what Development has already done for the human species, we can the more readily imagine what, under the same Lawgiver, it may do in the future for the individuals of our race. When we find it possible or probable that our own bodies contain resemblances to ancestors enormously remote in time, simply because they contain atoms from the bodies of those very ancestors living again in ourselves, we can understand how in a future, whether near or enormously remote, atoms from the very body of the man that dies may be called into a renewed existence, and clothed again with all that is necessary to personal identity, though haply more transformed and higher raised above the old self, than would be an orang-outang or a naked savage, were either of these enabled to combine the chivalric courtesy of Sir Philip Sydney with the genius of Sophocles and Shakespeare.

THE NOACHIAN FLOOD.17

Darwinism implies almost throughout that no universal Deluge has drowned our globe, either within the last ten thousand years, or even within a period indefinitely longer. Let us speak with due respect of the contrary belief. It seems to rest upon the testimony of a Volume the most precious in the world. It was taken for granted till a few years back as much in science as in religion. For a while, the arguments that began to be raised against it were met by counter-arguments so plausible, and the objectors differed so widely among themselves, that unscientific opinion had a kind of right and prudence in adhering to that which had been taught for centuries, and was still taught without deviation in nursery, and school, and pulpit.

We should have asserted a better right and shown a higher prudence, had we waited, in a matter which concerned science full as much as it concerned religion, till, by learning facts and weighing arguments, we had become able to form an opinion no longer unscientific, or, at the very least, to appreciate the difficulties involved in the ancient belief.

We are forced to take a controversy of this kind as it stands; otherwise, there is a simple principle which ought to make all controversy on the subject needless. All authors endowed with common sense, let alone divine inspiration, use language which their intended readers may be expected to understand, and language appropriate to the scope and design of their writings. Unless, therefore, we suppose that the Old Testament writers proposed to teach natural science to the Hebrew nation, we ought to expect from them what we actually find: as to natural phenomena, past and present, they use the language not of far-advanced knowledge and minute particular research, but simply the language current in their own day and nation.

But, setting aside the general principle, in the present instance there is a second possibility of quashing the controversy, if it can be shown or made probable that the author, whose narrative is in question, never meant to imply that which for thousands of years has been held to be his meaning.

The whole point at issue is the universality of the Noachian Deluge, and the narrative has been thought to be uncompromising in its declarations that all the earth, to the very mountain-tops, was indeed enveloped in water, and, excepting the handful rescued in the ark, that all men and cattle and creeping things and fowls of the air were inexorably destroyed. But to this view of the narrative there is more than one objection upon the very surface of the narrative itself. And, by way of preface, let it be remarked how vague and indefinite is the use in ordinary language of such terms as ‘all’ and ‘every’ and ‘universal.’ For instance, if a popular lady gives a kettledrum, we say, ‘all the world was at it,’ although 500 persons could not have been squeezed into the rooms without being suffocated; or we say, ‘so and so is a thing which every school-boy knows,’ when we only mean that a good many lads of a particular age, in a particular rank of life, and belonging to one particular country, have most probably been taught it. And again we say, ‘smoking is universal with the Dutch,’ without implying that every baby in Holland has a pipe instead of a rattle. You are not to suppose that this is a view of language invented for the occasion, frivolously explaining grave and sacred composition by the trivialities of common speech. On the contrary, it is precisely to the unquestioned prevalence of such phraseology, in all but the most exact scientific writing, that the late Dr. M’Caul appealed, and appealed successfully, against more than one of the objections to the authority of the Pentateuch, which were raised some time ago by the well-known and ingenious arithmetician who presides over the see of Natal. When we read that ‘there went out a decree from Cæsar Augustus that all the world should be taxed: and all went to be taxed, every one into his own city,’ are we to infer either that the clever practical Roman decreed the taxation of barbarians over whom he had not the faintest shadow of control, or that every Israelite, without exception, found and visited his ancestral home in Palestine—merchants from Gades and Ophir and Tarshish, slaves and prisoners, sucking children, bed-ridden old men, dying sufferers? We shall not, if we are wise, shut up either Cæsar Augustus or the Evangelist St. Luke to so preposterous a meaning.

In this and ten thousand other instances, our general knowledge of the attendant circumstances, or what we call ‘the nature of the case,’ supplies the necessary exceptions. To have them all drawn out in detail would be tedious and troublesome. Suppose a glorious comet is about to make its appearance, and some astronomer publicly advises every one to be on the look-out for it on a certain night, how ridiculous would he appear if he made express exception of persons on the other side of the globe, of persons immured in dungeons, of persons not yet born, of persons who were blind, of persons who were dead! Yet an author, writing some three or four thousand years back, and borrowing perhaps from picture-records, certainly from the traditions, however delivered, of an age long anterior to his own, when language was far less ample and precise than it has since become, is treated as though every word must bear the full and exact force which it would have in a carefully-written treatise upon logic in the present day. We may assume that the author either had sound and accurate information in the ordinary course of human tradition, or else that he was endowed with a super-human knowledge of the historical events in question. But, on either assumption, what conceivable warrant have we for imagining that he was deprived of common sense? Either he knew the contradictions which natural science offers to the belief in a recent universal deluge, or he did not know them. If he knew them, we may infer from his silence that his narrative was not open to those contradictions; in other words, that the deluge of which he speaks was not universal. If he did not know them, his ignorance points to the same conclusion: otherwise, we shall have a divine miracle, intended for the warning and the benefit of the human race, yet so contrived that all its most surprising circumstances should be absolutely unknown to one half of mankind, and as absolutely incredible to the other half.

The historical account informs us that ‘the waters prevailed exceedingly upon the earth; and all the high hills that were under the whole heaven were covered. Fifteen cubits upwards did the waters prevail; and the mountains were covered.’ But Europe possesses mountains rising to a height of more than 10,000 cubits or 15,000 feet—one peak in Asia is 29,000 feet above the level of the sea—so that, on the common interpretation, the waters of the flood must have risen to a thickness above the ordinary sea-level of nearly 30,000 feet over the whole of the globe. But, on this supposition, the narrative is not only bewildering and morally impossible, but positively untruthful, for it declares the physical means employed in the production of the flood to be the fountains of the great deep and the rain from heaven—means entirely sufficient to produce a partial flood over a limited area, but utterly and ludicrously inadequate to produce a total deluge enveloping ‘all the high hills under the whole heaven.’ The notion is self-contradictory that the ocean can be employed to raise its own level, or that its general height can be increased by the rain which it is its own part to supply. Nor is there any indication afforded that a supernatural supply of water was added to our planet, to the extent of several hundred millions of cubic miles of liquid, which would have been required for the purpose of drowning the Caucasus and the Alps and Teneriffe and Popocatapetl and Chimilari. We must consider also the difficulty of breathing, and the intense cold that would have been experienced at that stupendous altitude. There is the old question of space in the ark; there is the old question of the food-supply, sufficient and appropriate, to be stored and sorted for its various occupants, carnivorous and herbivorous, beasts of prey, carrion-birds, and amphibious monsters. But what are these compared with the question how life could be sustained in the bitter freezing atmosphere, thousands of feet above the line of perpetual snow, by creatures accustomed to the lowlands of the tropics? Supposing, however, the atmosphere to have been completely warmed by the rise of the ocean, or even if the air within the ark was kept warm by its enormous crowd of denizens, we are confronted by a new difficulty, one that might seem laughable and improper to mention but for its vast and pressing importance in our own days, thwarting the physician, perplexing the statesman, baffling the chemist and the engineer. To this supposed epitome of the world’s inhabitants, shut up for months within the ark, who were the scavengers?

But suppose every one of these problems to be solved by a miracle, although of such miracles not a hint is given, there still remains the statement to be dealt with, that ‘God made a wind to pass over the earth, and the waters assuaged.’ Surely this, if nothing else, is conclusive that the writer had all along been describing a local and partial deluge upon which a wind could have some sensible effect, not an universal flood wrapping all the mountains of the globe in water, in which case the mightiest wind that ever was, or could be dreamed of, could only have laid bare the surface of the land by piling up great hills and precipices of water upon the ocean.

When we wish to expose the miracles of a false religion or of a superstitious aberrant creed, we point out, as the case may be, that they are frivolous, useless, unmeaning, devoid of adequate motive, the end achieved and the means employed bearing no reasonable proportion; or we show that the testimony in their favour is inconsistent with itself, or that the consequences which should have flowed from the miracle, had it been genuine, are certainly wanting, unless, to bolster up one extreme improbability, a hundred others are invented and swallowed. To every one of these imputations the common theory of the Noachian Deluge lies open. But concede a few grains of common sense to the narrator; read his narrative in the spirit in which such a person must have written it; remember that he is not writing a scientific treatise, nor using the phraseology of modern Europe; bear in mind that he is speaking in an idiom no longer or now but seldom used, yet a just and noble idiom, which ascribes to God all that is done upon earth, whether good or evil, the works of man and the common processes of nature, as well as things super-human and miraculous; and, with these considerations before us, we shall save the venerable record from every imputation, either of folly or of falsehood.

That which we have described to us is a vast penal catastrophe sweeping away some great centre of civilization by means of a terrible inundation. Along some ocean-border the far-stretching plains were dotted thickly with towns and villages. There were fields waving with corn; the vine and the olive, the orange and the palm abounded; there were cattle feeding in green pastures beside the still waters; there were populous tribes and nations carrying on all the business and revelry of life; they bought, they sold, they builded, they planted, they were marrying and giving in marriage, when suddenly the fountains of the great deep were broken up, and the earthquake wave rolled in upon them, and swept all the beauty and the glory and the sin remorselessly away. At the same time, the angry heavens were overcast, and the floodgates of the clouds poured down their volumes of ceaselessly-descending rain. The distant mountains were torn from the sight; nay, every high hill under the whole heaven was itself covered and enfolded in a liquid veil, for every rill was now a torrent, every tiny silver thread of a cascade now a dark unbroken avalanche of waters. One family alone, alone obedient to the warning which all had received, were saved amidst this universal ruin, and took with them into the ark of their refuge specimens of every bird and beast and creeping thing that their own country produced, and that was in any way serviceable to man. When cloud and mist had rolled away from the mountain-tops, when the face of the ground was once more dry—with these creatures they stocked their new settlement. The well-watered plain was speedily replenished; the vine flourished; the cattle brought forth abundantly; the children of the patriarch multiplied rapidly and spread far and wide over their rich and undisputed inheritance.

Such is the narrative as it glimmers through the haze of forty centuries, only told in the original with unrivalled simplicity and force, grander than any description by forbearing to describe, told as one would tell it, who in that convulsion of nature had lost kindred, friends and countrymen, as one who had seen the whole world, so far as he knew it or cared for it, foundering in the waves, and yet had lived on through all the unutterable calamity to see himself once more surrounded by fruitful fields and smiling homesteads, and all that might make what was to him emphatically a new world the counterpart of the old.

Some may permit themselves for a moment to set aside the limitation we have suggested to the number of animals in the ark as fanciful and unwarranted. It will be proper therefore to draw out the consequences attaching to the old opinion. We find from the words of the narrative, that the patriarch Noah was intrusted with the task of collection. To achieve it, then, he must have gone in person, or sent expeditions, to Australia for the kangaroo and the wombat, to the frozen North for the Polar bear, to Africa for the gorilla and the chimpanzee; the hippopotamus of the Nile, the elk, the bison, the dodo, the apteryx, the emeu and the cassowary must have been brought together by vast efforts from distant quarters. The patriarch or his agents must have been endowed with a supernatural knowledge of natural history far surpassing Solomon’s or that of our own times, that they might properly distinguish varieties and species, so that no species might be omitted and none represented by more than one variety. To accomplish this with the minutest insects, they must have been provided with powerful microscopes. Every portion of the dry land of the globe must have been accessible to them; every jungle, cavern, and ravine. The little islands that lose themselves in mid-ocean must all have been ransacked; the search, too, that might not neglect any acre of ground in all the continents of the world, would be distracted with the most varied and incongruous pursuits. Sheep, game, caterpillars, beasts of prey, snails, eagles, fleas and titmice, must all have their share of attention. Unusual pains must be employed to secure them uninjured. They must be fed and cared for during a journey, perhaps, of thousands of miles, till they reach the ark; they must be hindered from devouring one another while the search is continued for rats and bats and vipers and toads and scorpions, and other animals which a patriarch, specially singled out as just and upright and a lover of peace, would naturally wish and naturally be selected to transmit as a boon to his favoured descendants.

It might be asked how, with the supernatural knowledge requisite for collecting all the terrestrial animals of the globe, and the unique opportunity for observation afforded by a residence of some months with them in the ark, no more scientific classification was arrived at than that into birds and beasts and creeping things? But letting this pass, or scattering it and other objections to the winds by inventing a miracle to explain the gathering together of the animals, we shall then have to give some account of their re-distribution. Instead of worrying ourselves with the problem, shall we at once solve it by asserting that they were miraculously re-transferred to the habitations from which they came? This will be a highly satisfactory plan, if only it will stop the mouths of those inquisitive persons who never know when they are beaten in an argument. But one cavil may easily be foreseen, requiring a new miracle to satisfy it; for many of the animals must either have been miraculously supplied with provisions, or miraculously enabled to do without them; or else, to take a single instance, two spiders would have been limited to a couple of flies, and when the flies had become extinct, because devoured by the spiders, the spiders also would have become extinct through having no more flies to devour; and thus their preservation in the ark, at the expense of a great many unrecorded and highly improbable miracles, would have been utterly useless.

Suppose, however, that they were spread over the earth again by the slow process of natural distribution. Certain perplexities, indeed, may have arisen when they first issued from the ark, when the cobra and the rattlesnake, the hungry wolf and the relentless tiger were let loose upon the impoverished world and its defenceless inhabitants. For at that conjuncture to have destroyed even one cruel and venomous beast might have blotted out a whole species. It is surely a little remarkable that ravenous beasts and birds of prey should have been limited, even while in the ark, to feeding upon animals in a ceremonial or ecclesiastical sense clean; but if, after they had left the ark, and had once more to provide for themselves, the wily panther and the treacherous hyena must be imagined debating before every meal whether their victim belonged to the sevens of the clean or the couples of the unclean animals, shall we not turn in pity and vexation from any view that involves and admits so monstrous a supposition?

But we will concede that every creature bore a charmed life, that it might not perish by famine or violence till it had propagated its kind. We should then expect to observe that species had distributed themselves over the globe in lines either tortuous or direct, single or branching, broad or narrow, but all diverging from a common centre. Yet nothing of the kind is found. On the contrary, the species of the new world differ from those of the old, the species of one continent from those of another18. The marsupials of Australia and Polynesia are generically distinct from all other animals on the globe except the opossum. The elephant of Africa is not the same species as the elephant of India: so with the lion, so with the rhinoceros. The apes and baboons of the old world are nowhere to be found in America, nor the American monkeys anywhere in the old world. In Madagascar, separated from Africa by less than the breadth of England, all the species except one, and nearly all the genera, are peculiar19. Everywhere species are found limited in their range by natural barriers, such as climate, rivers, mountains, oceans. Are we to suppose that the prisoners could scramble into their prisons, and then suddenly became incapable of scrambling out again? Everywhere, as a rule, this range is consistent with the hypothesis of an origin central to the range, inconsistent with that of an origin distant from it. Where, as on mountain ranges, we find, contrary to the general rule, the same species in different localities, the migration from the door of the ark loses all semblance of probability, unless we are pleased to imagine that creatures, now without the instinct of migration, for a long time possessed it, and roamed about the world through many a sultry plain to pick out a hill-side here and there with a temperature suited to their constitutions. But the exceptional phenomenon, otherwise so hard to account for, Darwin has admirably explained, by pointing out that species adapted to a low temperature would naturally have occupied lowlands in the Glacial Period, from which, as the cold gradually grew less and less intense, they would as naturally have retired, some of them northwards, others to the cool heights of various mountains.

That there was a Glacial Period, when great icebergs travelled over England, a period geologically as but of yesterday, though enormously more remote than any historical dates, is now beyond all question. Equally beyond question is it that countless ages and generations of living beings on the earth preceded that Glacial Period. And, added to this, we find that there are forms of life just where they would have been left by the effect of that period, had there been an unbroken succession from that time to this, and just where it is most unlikely they should be found, had they been forced to travel to those habitations from the door of the ark within the practically insignificant period of 4300 years.

But still further, we may compare the world of life before the Flood with the world of life since. And here surely it needs not the genius of Darwin or Lyell or Owen to perceive the conclusiveness of the argument which their genius has pointed out and enforced. For instance, where the marsupials now live, there lived marsupials in ages long before Noah, as the fossil remains testify. The fossils are fossil marsupials, but marsupials of species now extinct. So that the ‘door of the ark’ theory requires us to believe that the marsupials found their way to Australia, leaving no traces of their route on land, crossing seas which they never subsequently recrossed, and planting themselves precisely in that region which other marsupials, generically the same but specifically different, had occupied before them.

We are to believe this of countless other species in all parts of the world. We are to believe that they slowly and in many generations worked their way back to these quasi-ancestral homes, and yet neglected to occupy vast tracts equally or even better adapted to their wants. We must believe also that some of the fleetest, strongest, and most sagacious animals, as the horse and the elephant, failed to trace out the abodes of their ancient representatives, since America, when discovered a few years ago, possessed these quadrupeds only in fossil and in no living species20.

There is indeed one animal, whose powers of contrivance would account for its distribution over the globe, even supposing it to have begun with a single family, not more than 4300 years ago, and to have ranged from a single centre. Man is that animal. Yet, if all the other facts that bear on the universality of the Noachian Deluge were in an agreement with it as entire as their irreconcileability is utter and complete, still the circumstances of the human race alone would disable us from believing that the Flood of Noah’s epoch extended over all the globe. With other animals it might be advanced that the different species and main varieties had been represented in the ark and were thence disseminated; but in the case of man we are precluded from such an explanatory device by the express terms of the diluvian record. If the Noachian Flood was universal, then from Noah alone must be descended all the races of man now upon the earth: all the great and curious variations they display must have been evolved, not in countless generations as Darwinism supposes, but in some two or three hundred or less. From Noah alone must have sprung within a mere handful of centuries races so widely unlike one another as Greeks and Negroes, Jews and Egyptians, Saxons and Ojibbeways, Caffirs and Hottentots, Fuegians and Patagonians, Californians and Chinese, Arabs and Esquimaux. In the same archipelago we have the Malay, the Papuan, and the dwarf snub-nosed Negrito. To give the contrast between the two former in the words of Mr. Wallace21:—‘The Malay is of short stature, brown-skinned, straight-haired, beardless, and smooth-bodied. The Papuan is taller, is black-skinned, frizzly-haired, bearded, and hairy-bodied. The former is broad-faced, has a small nose, and flat eyebrows; the latter is long-faced, has a large and prominent nose, and projecting eyebrows. The Malay is bashful, cold, undemonstrative, and quiet; the Papuan is bold, impetuous, excitable, and noisy. The former is grave, and seldom laughs; the latter is joyous and laughter-loving,—the one conceals his emotions, the other displays them.’ Such is the description and contrast of two types of mankind geographically separated from one another by an interval of not more than 300 miles; yet the line which separates these two races of the human family is almost exactly coincident with that deep-sea line which forms the boundary between two great zoological provinces. Either, then, in these two distinct but neighbouring localities, the whole multitude of species, man included, must have been undergoing variation simultaneously for tens of thousands of years, or else the differences in the whole multitude, man included, must have been already established, or nearly so, when first they stepped forth in singular procession from the door of the ark. But the former alternative, which is the Darwinian, is consistent with the record of the Noachian Flood in implying that the inundation was only partial; while the latter alternative contradicts the record in an essential point on which it is perfectly explicit, by necessitating the presence in the ark of more than one human family.

As long as we are content to speak of 4000 years or so, some one might be tempted to fancy, however erroneously, that such a period would be adequate to produce the existing varieties of mankind, because there is some evidence of comparatively rapid changes of colour having taken place under the influence of climate, and because a new type of features appears to be forming itself with a noticeable progress under the absolutely unique circumstances which have governed the recent colonization of North America. Unique those circumstances are, because never before has there been so much mingling of the blood of different nations and races in a new and unoccupied field, with much to stimulate and nothing to curb or repress variation. Never before have men’s minds and bodies in every faculty been so taxed and strained to activity by the very superabundance of their resources, the virgin soil of a new country, an inherited civilization, enormous and ever-enlarging facilities for doing, for living, moving, and learning—facilities sometimes that cannot be declined or escaped from, though they ‘fret the pigmy body to decay, and o’er-inform the tenement of clay.’

But, in truth, there is no question of 4000 years in the matter; for there were black people in the time of Herodotus and in the time of Solomon. Already in the time of Moses there existed a race in Palestine so different from the Israelites, that the first Hebrew explorers were daunted by the sight of them, although, in fact, they were looking on a race no longer in its prime, but one that was dying out. Egyptian monuments, dating back to the same period and earlier, give representations of Africans, Asiatics, and Europeans, with their physical characteristics then as now unmistakeably distinct; they portray the Negro as the Negro still is both in colour and in features22.

If it took only 800 years, then, which is the interval between the Flood and the birth of Moses, to originate and establish types so distinct as Jews, Egyptians, Negroes, and Anakim, all gathered together in a little corner of the world, might not Nature, having done so much in so short a time for the highest animal, do a little more in a longer time for lower animals, and so supply that origin of species by variation for which Mr. Darwin contends? Would not the obvious inference be that Nature had done so, if it were not fancied that such an origin of species was still more repugnant to the Book of Genesis than even a limitation of the area covered by the Flood? But the Darwinian theory, happily for itself, is not dependent upon any supposition so incredible as one which would warrant us in expecting among the descendants, for example, of William the Conqueror, people as little like one another as John Bull and John Chinaman, Uncle Sambo and the last of the Mohicans. There are circumstances of immense weight to convince us that certain marked divisions of mankind originated in the regions which they are now occupying. There are other circumstances preponderating for the common origin of mankind. Darwinism has at length shown how these phenomena can be reconciled, by simply connecting the history of man with that vast duration of life upon the globe which geological science has unveiled. The likenesses among races of men demand a common parentage for all those races; the unlikenesses can only be accounted for on the view of an isolation immensely protracted of one race from another. Thus the primary origin is common to all; the secondary origin is peculiar to each: but now that the primary origin has been proved to be so vastly more remote than was once supposed, the secondary origin recedes of itself into a far distant past, to give time for differences to arise and develope, since, if the actually existing unlikenesses were only skin-deep, instead of affecting, as they do, the bones of the skeleton and the whole fibre of the mind, they would still be too great to admit a common derivation of the whole human family from the patriarch Noah.

What Geology teaches to demonstration is, that all parts of the dry land have been not once only but many times under the waters of the ocean; but it teaches likewise to demonstration that at least for many and many an age, almost beyond our powers of conceiving duration of time, there has been no total submergence of the land. That interchange of lake and sea with isle and continent which is now going on under our eyes, has been going on for ages innumerable. By this and kindred means human beings, like all kinds of animals and all kinds of plants, have at intervals experienced severance into groups and isolation. Thus has mankind been broken up into distinct families, at first with no line of demarcation except the geographical, but gradually in successive generations becoming more and more unlike in manners, morals, language, features, intelligence, and civilization. But since the era of the Noachian Deluge neither has there been time for Nature, with her slow though certain processes, to effect so great a reconstruction of barriers as to break up the human family, if till then continuous and united; nor, if there had been time for the geographical severance, would there have been time for the constitutional changes.

Among the ancients some believed that the sun, moon, and stars were in reality about the size which they appear to the unassisted eyesight; others supposed the vault of the sky to be a revolving dome of solid crystal pierced with little holes through which men saw in starry shapes the fire of the ethereal region beyond it. Persons with such ideas of space and physical science might not readily have accepted on the moment the Copernican system of astronomy. In the same way persons with a narrow and limited view of the duration of time may find a difficulty in receiving arguments based on or implying the enormous extent of it, which all sciences are now combining to demonstrate. But this mental incapacity, the result of false education and early prejudice, may be defied to resist any real investigation of the facts or study of what has been written upon them. Let any man of mature mind and average intellect read through Sir John Lubbock’s ‘Prehistoric Times,’ Mr. Darwin’s ‘Origin of Species,’ and Sir Charles Lyell’s ‘Principles of Geology,’ and retain if he can the opinion that our globe was first peopled about 6000 years ago, and subsequently all but depopulated by an universal Flood. Let him see, indeed, whether he can read Sir Charles Lyell’s account of the progress of opinion and controversy on these subjects and refrain from blushing. He will recognize in that account a turmoil and clamour of fools and philosophers, of laymen and divines. He will have to set to the credit of intelligent humanity and enlightened Christendom a long tissue of pious frauds, jesuitical defences, arguments based on imaginary facts, and facts perverted by imagination, till he comes down to the present time and finds a great multitude of all classes at length agreed in affirming that life has endured on the globe with unbroken continuity through a past as yet unfathomable. His own mind, he will perceive, has actually reached maturity without having admitted the voice of this multitude, although, to apply almost literally the words of his great Master, ‘If these should hold their peace, the stones would cry out23.’

The world and its wonders are of no mushroom growth, although even the mushroom, which is commonly supposed to spring up in a single night, requires a much longer period, often many weeks, for its production24. The Book of Genesis itself most clearly warns any careful reader against attempting to build a chronology upon the brief memoranda of names and dates which for other reasons are inserted in it. For, taking them simply as they stand, Shem, the son of Noah, is represented as long surviving the birth of Isaac, while Abraham, the father of Isaac, appears as the contemporary of a vast number of different and strange tribes and nations—Egyptians, Philistines, Canaanites, Syrians, and many more, besides the Chaldeans from among whom he came. To find a parallel to all this, we should imagine our own Edward III, instead of dying in 1377 as he did, living on and on to the present day, a forgotten old man, not noticed in the page of history throughout 500 eventful years, during which the whole of Europe was becoming peopled with descendants of himself and his father, men speaking languages mutually unintelligible, holding creeds mutually abhorrent, with strange diversities in dress, manners and government, and some prevented by national custom from even eating at the same table with guests of another neighbouring and kindred tribe. In vain should we search through history for any actual parallel, for any instance of developments so extraordinary, and estrangements so complete, occurring within a space of only 500 years. If all the nations spoken of as contemporary with Abraham were only 500 years distant from the Flood, as the Book of Genesis shows them to have been, we may be certain that they could trace back their lineage, independently of Noah and his family, far beyond the era of the Deluge. The monumental evidence of Egyptian chronology carries us back to a Pharaoh reigning some three or four hundred years before that date25. The Book of Genesis introduces us to another Pharaoh reigning some 400 years after it. Are we to set aside the monumental evidence, and make this later Pharaoh a descendant of Noah, reigning as a powerful monarch, while Abraham, the rightful heir of a patriarchal monarchy over all the earth, was nothing but a wandering shepherd? Religion, morals, civilization, as far as we know anything about them in those ages, whether we regard their advancement in some quarters or their decay in others, all protest against having their progress cramped into those four or five hundred years. They protest against being ascribed with all their conspicuous diversities to the offspring of one man, whose son, grandson, great-grandson and great-great-grandson, Shem, Arphaxad, Salah, and Eber, were actually still living during all these supposed revolutions26.

Indeed, if we go back from our 400 to our 4000 years, the protests on these points are almost equally forcible. In the matter of language, estimate how many generations must have passed away before the children of a common parent came to vary in speech as much as Chinese, Russians, Englishmen, and clucking Hottentots. Form some estimate of the time required for the rise and growth of civilization, not only in the old-world centres of Nineveh and Babylon and Egyptian Thebes, but in the separate and independent centres of Mexico and Peru. Explain, moreover, what, on the hypothesis of a common Noachian descent, must be called the rise and growth of barbarism. Show, if it be possible, how, amidst the rapid strides of civilization, side by side with the advancement of taste, literature, and science, the descendants of Noah in some cases degenerated from all culture, sank away from all morality, lost all religion, forgot all useful arts, even those most essential to the lowest degree of comfort, the kindling of fire, the use of metals, the construction of dwellings, while they learned the habits and acquired something more than the innocent shamelessness of brutes—learned to prefer the flesh of their own species to any other, learned to make a duty in some regions of putting their parents to death, in others, of eating their dead bodies27. Such customs we have on record four centuries before Christ, such customs on record as existing nineteen centuries after. Will any one attempt to persuade us that the savages of Andaman and the Feejee Islands are cousins, through an ancestor no more remote than Noah, of Chatham and Wilberforce, and Lesseps and Brunel?

Traditions of a Deluge, it is true, are found almost everywhere. The reason doubtless is that almost everywhere some tremendous calamity of this description has at one time or another occurred. Inundations on a small scale are common and frequent, but on a scale great enough to surprise the imagination and become traditional in the memories of a people, they would naturally be rare and infrequent in the extreme, so that the fact of such an experience belonging to the history of so many different races, is but another proof, or at least another indication, of the antiquity of man. If stress is to be laid on the points of similarity between the traditions, as proving that every land has been ravaged by the waters of a flood, equal stress may in fairness be laid on the points of difference, as proving that not one common universal Deluge is spoken of, but many separate and partial floods, distinct in time, in place, and in results. If stress again is to be laid on the tradition because it is common to so many tribes, let equal importance be granted to the traditions of time among the Chaldeans and the Egyptians, the Chinese and the Hindus, who reckon the years of their uninterrupted histories by tens of thousands28.

Finally, we may ask, where are the traces of so tremendous and unparalleled a convulsion as one that could wrap the whole world in water, and hold all its dædal beauty for many months in that drowned condition, till a tempest still more furious and unparalleled drave heaven and earth, the clouds and ocean, once more asunder? We know how the little trilobite in the Devonian seas behaved in its hour of peril millions of years back; we know what food men ate long ages before the Flood, what weapons they used, what houses they built, what animals they tamed; but what became of man and beast and bird and forest in the supposed universal Deluge, no one knows. The signs and natural monuments of the catastrophe, which should have been visible or discoverable on every side, can nowhere be ascertained,—things that the waters should have swept away or torn down they have left undisturbed, shell-mounds and glacier moraines and boulderstones on the mountain-side; while the great museum of the dead which they should have formed, one would think, over all the earth, to constitute one striking and indisputable geological date, as well as a world-wide monument of religion, is nowhere to be found.

What became of flower and herb, of creatures that live between the zones of high and low water, of mollusk and coral and fish that require an appropriate depth and a fitting temperature in their liquid homes, it will be useless to speculate, if, after all that has been urged upon other points, there are some who still think that the description in Genesis is the description of a Flood that prevailed over all the world, and intend still to believe in such a Flood, and to teach it as a part of religious doctrine, notwithstanding any argument or scientific proof to the contrary. For them we can do no more than commend to their daily reflection a few lines from the lives of two famous men:—‘In spite,’ says Dr. Wilson, ‘alike of the science and the devout religious spirit of Columbus, the Salamanca divines pronounced the idea of the earth’s spherical form heterodox, and a belief in antipodes incompatible with the historical traditions of our faith: since to assert that there were inhabited lands on the opposite side of the globe would be to maintain that there were nations not descended from Adam, it being impossible for them to have passed the intervening ocean. This would therefore be to discredit the Bible, which expressly declares that all men are descended from one common parent29.’ And thus another author describes a well-known incident in the life of Galileo:—‘Clad in a penitent’s sackcloth, the mighty, self-relying philosopher and genius fell upon his knees, and, with his hands laid on the Holy Evangelists, declared that he abjured, detested, and would never again teach, the doctrine of the sun’s stability and the earth’s motion. Having confirmed his oath in writing, and promised to perform the enjoined penance, he rose from his knees a pardoned man; and turning about to one of his friends, stamped on the ground, and pronounced in an emphatic whisper, “Eppure si muove30,”—but still it does move.’

As the antipodes exist, as the earth goes round the sun, and as the Bible continues to be true, in spite of the theologians and inquisitors at Salamanca and at Rome, so will it continue to be true and full of truth, when at length it shall be acknowledged, as it will be, that there is nothing universal about the Noachian Deluge except the disbelief in its universality.

INSTINCT AND REASON.

An initial probability has been established by Mr. Darwin and Mr. Wallace that the reason or mind of man, as well as his body, has attained its present complete excellence through gradual development. No one denies that, between a man’s birth and his prime of life, time is required for the intellectual powers to unfold; but it demands an effort which few have as yet made to see in this progression of the individual mind a compendious history of the indefinitely slow process by which the human mind itself has been formed, passing upward, step by step, from simple vitality, dawning consciousness, the various grades of so-called instinct, to the full capacities of the most enlightened reason.

The theory of development or evolution has excited immense opposition and distrust, because of its obvious application to the human body. Its application to the human mind, which, though less obvious at the first glance, almost inevitably follows, seems to have inspired Mr. Wallace himself with alarm. He winds up the admirable series of essays in which he supports the theory under discussion with one that earnestly propounds ‘the limits of natural selection as applied to man.’ His arguments on this subject are drawn from physical science, though his mind is evidently, and even confessedly, swayed throughout by other than physical considerations. He represents, in fact, and endeavours to reconcile to his own scientific views, the weight of popular prejudice which has hitherto condemned those views with some vehemence of opposition.

The sentiment in question amounts to this, that certain powers or faculties of the human mind are so wonderful and so unique, that they could not have originated in the ordinary processes of nature without some special intervention. Antecedents conforming to the usual observed order in other living productions are not sufficiently magnificent for the soul of man. Something sudden, something mysterious, is demanded in the agency of its creation. It must be like Pallas Athene, springing from the brain of Zeus, a goddess fully armed from her birth in the panoply of wisdom and virtue. Yet the whole feeling thus to be described of what is fit and worthy must be accredited, as we desire to show, simply to prejudice. Nothing can really depend for its intrinsic grandeur upon our knowledge or ignorance of its origin. A single cause instantaneously producing its effect does not make the result in any way more admirable or magnificent than the like result coming at the close of an indefinitely extended chain of causation. Feelings of surprise and wonder are excited when we find that ten thousand copies of the Times newspaper can be printed within a single hour; but the same feelings move us in the granite-yards of Scotland, when we learn that many months are required for cutting through a single block. At the first proposal of railways, a pace of twenty or five-and-twenty miles an hour was thought too wonderful for belief; while now, from familiarity with far higher rates of speed, we think it miserably slow. A child is surprised to learn that the light of the sun requires time to reach the eye; but a new and even greater surprise is aroused by the information that the time so required is only a few minutes for ninety millions of miles. The swiftness of thought is proverbial. A single act of thought is commonly supposed to be absolutely instantaneous; and yet presence of mind, which depends on rapidity of thought, is fully recognized as an uncommon quality, while it has now been ascertained by experiment that every thought requires a definite, and in many cases measurable, length of time for its production and exercise. Following the analogy of these illustrations, we may expect that the popular opinion or prejudice as to the instantaneous creation of the human mind will vanish and subside when men become familiar with the idea of its slow development. It will at least be seen that there is no special dignity and grandeur in the supposed suddenness of its introduction into the universe. The general scheme of nature, so far as we can penetrate its working, seems to show that there is some proportion observed between the time spent in producing and the perfection of the thing produced. Religion itself is an unquestionable witness to this method of procedure. There is no great religion of which the adherents claim to have had it revealed to them from the first in its full perfection. What is true of religion, is true of all arts and sciences. Their progress has been gradual. The greatness of nations, even when it seems to blaze forth in history most suddenly, ever finds its true origin in numerous steps of slow preparation. A hardy, frugal tribe of warriors is nursed in some obscure mountain cradle. The struggle for existence fosters their preservative virtues. A line of rulers is evoked, forced by the circumstances of their tenure to acquire, as their leading qualities, cunning, prudence, self-control, fertility of resource, promptitude of action, till at length the hour and the man coincide, and a handful of barbarians give their name to a great empire. The same rule prevails with languages, and the literatures that adorn them. So fully is this established in regard to literature, that men who examine the subject deeply are almost led to disbelieve in originality of genius altogether, from the invariable indebtedness of the noblest authors to the thoughts and imaginings of earlier minds. There is, therefore, no antecedent improbability that can fairly be pleaded against the gradual development of the human mind. On the contrary, every possible analogy is in its favour. A supposition so favoured becomes at least a lawful and reasonable subject of enquiry. If it be true that the theory of evolution applies to the mind of man, we should expect to find in that mind itself traces of the earlier steps, or grades of development, through which it has passed, and also in the world around creatures lower than humanity in some sort representing those earlier stages of slowly unfolding reason. In other words, we should expect to find in human nature itself those very inequalities, that very conflict of the higher and the lower elements on which moralists so urgently insist, and we should expect to find affinities and resemblances, more or less close, pervading the whole animal creation, and exhibiting human reason and brute intelligence as, upon a broad view, one in kind, however different in degree.

The first requisite for intelligence is the possession of memory. Without this faculty, intelligence is impossible; but, on the other hand, memory that does not subserve some sort of intelligence, is a useless faculty; and in this the old theory of creation agrees with the new, that nothing obtains a footing in the world without a use. It may be urged, that the human memory is incomparably superior to that of the lower animals; but there are surprising differences in the powers of memory among human beings, and the effects of cultivation, with the facilities for that cultivation supplied by language, should be taken into account. It is important to observe also, that with brutes, as with men, some individuals are quicker than others; that the memory of brutes, like our own, can be improved by training; and that its powers are not equally distributed to all classes. The dog, the horse, the parrot, the elephant, are probably not further below mankind in the faculty of memory, than they are superior in it to the oyster and the jelly-fish.

To make the most of humanity, without introducing the question of man’s material form and structure, one would naturally insist upon his docility or power of being taught; upon his versatility or power of adapting various means to the same or various ends; upon his moral nature, embracing the different passions and affections, and the knowledge of good and evil; and, lastly, no doubt, one would be inclined and one would have a right to insist on the grandeur of his aspirations. A crafty rhetorician would perhaps dwell on the collective value of these endowments, and then exhibit them, separately, rising to their height and fulness in men like Archimedes, and Chrysostom, and Dante. He would dare us to trace back the mental ancestry of these true heroes to apes and fishes. Yet the reason, piety, and imagination of such men, are themselves developed between childhood and maturity; their very pre-eminence shows that improvement in such qualities is possible from one generation to another, and that therefore meanness of origin needs only to be coupled with remoteness in time to reconcile the supremacy of man’s intelligence with its ultimate derivation from the lowest powers of consciousness.

Mr. Wallace has pointed out very clearly and conclusively the fallacious character of the evidence on which the old theory of instinct was founded. Starting with the notion that wild animals had none of that docility and versatility which man possesses through his reasoning powers, yet seeing them produce effects like those which man produces by the help of teachers or his own choice of means, we inferred the existence of as many separate faculties as there are kinds of animals. Each of these faculties was thought to resemble reason about as much as a jack-in-the-box resembles a man. The faculty came into exercise in one invariable way without any choice on its owner’s part, just as the jack starts up, whether he will or no, when his lid is taken off. We wondered at the admirable contrivance and design by which these very limited faculties were adapted in each case to the wants and preservation of the species to which they belonged. At times, it is true, with some inconsistency, we permitted ourselves to upbraid the goose with its stupidity; to speak of the sheep as silly, and the ostrich as wanting intelligence; we even expunged the dodo, with its self-preserving instinct, from the face of the earth; but in spite of these slips and mischances, we still kept gaping and wondering at our own explanation of things, and calling it an excessively wise and ingenious contrivance that every species of animal should have a separate faculty to itself, when one and the same faculty for them all would not only do just as well, but a great deal better. We were far from perceiving how strong a support to Materialism our theory involved, since if the lower animals without reason produce effects like those of reason, then effects like those of reason in a number of cases beyond calculation must be the result of bodily structure. It might not follow that the effects of reason itself were the results of bodily structure, but it would become startlingly probable.

The history of domesticated animals is a continuous proof that some at least of the lower creatures are capable of learning, and how learning can be achieved without intelligence has never yet been explained, and is never likely to be. But Mr. Wallace points out that we have made a gratuitous assumption, unsupported by evidence, in supposing birds, for example, to build their nests by instinct rather than by following the example and instruction of their parents. Many things, he remarks, which we ourselves are said to do instinctively, such as putting out our hands to save ourselves from falling, are acquired habits, not instinctive actions, and in fact not possessed by infants. Mr. Darwin31 tells us of a species of ant which behaves differently towards its slaves in England and in Switzerland respectively. In his memorable account of the busy bee, he shows that some species of bees are less clever at their work than others, and that the accuracy even of the most advanced cell-makers has been overrated. This is the more worthy to be noted, because the same persons who are extremely zealous to set forth reason as superior in kind to what they call instinct, are yet often eager to extol the effects of the lower faculty above those of the higher. An interesting account has recently been given of baboons in the neighbourhood of the Cape of Good Hope combining to pursue, and after a chase of two days and a night, successfully destroying a leopard which had invaded their haunts. Two tribes of baboons in the same locality, the occupants of separate rocky strongholds, are described as upon one occasion meeting in battle, the result being, that nearly a hundred were afterwards found dead or dying on the scene of action32. The shape of the creature, and the combination for warlike purposes, which carries with it such a tinge of humanity, can scarcely fail to affect the imagination. Yet these isolated instances must be far less telling than the comparison which Mr. Wallace has so ingeniously instituted between man as a builder and birds in the same capacity. The shelter of the savage is in many cases a less finished contrivance than the nest which the bird prepares for its young. The featherless biped, like the feathered one, takes the materials readiest to its digits. Generations upon generations follow one another without improvement or signs of inventive skill. Even in the days of enlightenment, and in nations which pride themselves most upon it, the human nest is repeatedly constructed without the smallest attention to comfort, health, or beauty. Men, whose fathers before them have built long rows of red-brick boxes to live in, build, by instinct if you will, for it can scarcely be by reason, more lengthening chains of red-brick boxes. There is no reason, indeed, for supposing that the bird consults any principle of beauty in the construction of its nest, but a principle of expedience some birds certainly do consult; the orchard oriole, for example, building its nest shallow or deep, according as it is placed among firm and stiff branches, or suspended from the slender wind-swayed twigs of the weeping-willow33. The fact that birds build in human habitations, and make use of human manufactures, is a proof that they are capable of choice both as to locality and materials. The often-observed circumstance, that animals in a newly-discovered country are without fear of man,—a fear which they speedily acquire from experience of his mischievous propensities,—is a clear proof that they are capable of learning caution. It cannot be pretended that a caution which thus only comes in conjunction with experience is instinctive, or anything else than the result of observation, and therefore a sign of intelligent judgment. The lower animals, then, can learn prudence; can profit by experience. In the training of domesticated animals, the same motives of pleasure and pain are applied, and applied effectually, as are used in the education of human beings by parents and schoolmasters and lawgivers. This could not be if the groundwork of the moral nature were not the same in man and the lower animals. Addison was inclined to hold the old opinion, that ‘God himself is the soul of brutes,’ Deus est anima brutorum. ‘One would wonder,’ he says, ‘to hear sceptical men disputing for the reason of animals, and telling us it is only our pride and prejudices that will not allow them the use of that faculty34.’ And yet his charming essays upon the natural history of animals, in which he took so keen a personal pleasure, with very little alteration, might be read as arguments in defence of the opinion he thus condemns. He remarks that birds, which ordinarily drive away their young as soon as they are able to get their own livelihood, nevertheless continue to feed them if they are tied to the nest, or confined within a cage, or by any other means appear to be out of a condition of supplying their own necessities. He observes, that the brood-hen will leave her eggs longer in summer than in winter, because in summer they will cool less speedily. But apart from the ingenuity necessary for the propagation of the species, he considers the same bird to be a very idiot, without the least glimmering of thought or common sense, mistaking a piece of chalk for an egg, and sitting upon it as though it were one, insensible of an increase or diminution in the number of those she lays, not distinguishing between her own and those of another species; and when the birth appears of never so different a bird, cherishing it for her own.

It is curious that we should abuse the hen for being now and then deceived by our impostures, considering the immense quantities of counterfeit coin we ourselves accept as currency, and the strange compounds of chalk and mud and alum and poisonous herbs and minerals which, according to the analysts, we contentedly swallow down as milk and butter, bread and beer. But the hen in a wild state is not subject to our impositions, and possibly the domestic hen finds it better for herself to overlook them. At any rate, as the mistakes concern her progeny, if her conduct is other than beneficial, it is an argument against the perfection of instinct, which it tends to bring down to the level of imperfect human reason. It is commonly supposed that ducklings take to the water by instinct. And Addison tells us that on one occasion, as he was walking in the yard of his friend’s country-house, he ‘was wonderfully pleased to see the different workings of instinct in a hen followed by a brood of ducks. The young, upon the sight of a pond, immediately ran into it; while the step-mother, with all imaginable anxiety, hovered about the borders of it, to call them out of an element that appeared to her so dangerous and destructive35.’ In order to test the real force of nature in this matter, as distinct from experience and education, I ventured on the experiment of placing some little orphan ducklings, which had been reared away from any pond, in a shallow bath of water just deep enough for them to swim in. The experiment was two or three times repeated, but in each case with a sort of impiety, or, at any rate, gross disrespect towards the grand principle of instinct, the ducklings, instead of enjoying themselves in their appropriate element, made the most violent and unceasing efforts to escape from it. The whole theory of instinct, indeed, probably rests on a multitude of evidences which have themselves been taken for granted. At every point minute observation, or actual questioning of the facts asserted, undermines it. Addison himself must have begun to waver, before he inserted in the numbers of the ‘Guardian36’ the French philosopher’s account of the ant, and its wonderful ingenuity and perseverance. Nor are passages wanting in his works, which might have been expressly written in support of the theory of development. After commenting on the various insensible gradations of perceptive being, ‘If we look,’ he says, ‘into the several inward perfections of cunning and sagacity, or what we generally call instinct, we find them rising after the same manner, imperceptibly one above another, and receiving additional improvements, according to the species in which they are implanted. This progress in nature is so very gradual, that the most perfect of an inferior species comes very near to the most imperfect of that which is immediately above it.’ Again: ‘The whole chasm in nature, from a plant to a man, is filled up with divers kinds of creatures, rising one over another, by such a gentle and easy ascent, that the little transitions and deviations from one species to another are almost insensible;’ and he quotes with approbation a passage from Locke, in which we read, ‘There are some brutes that seem to have as much knowledge and reason as some that are called men37.’ Pope, who pursues much the same track in his ‘Essay on Man,’ permits himself to speak of ‘the half-reasoning elephant.’ Any one who doubts the appropriateness of such an epithet, not only to the elephant but to many other animals, should begin to study the ways and doings of the lower creatures with an eye to this very question,—at every turn asking himself how the action observed can be accounted for by a blind irrational instinct. A stumbling horse, for example, that is generally beaten for stumbling, starts after a false step before the lash is applied. How ridiculous will it be to ascribe to horses an instinct of starting after stumbling—a conditional instinct, that appears only in those horses that have been previously beaten when they stumbled! We need not suppose, as Lord Bacon appears to have done, that ‘dogs know the dog-killer’ by a kind of power of divination38. By their watchful habits, and quick inference from acute observation of the few particulars they are able to comprehend, it can scarcely be doubted that dogs learn something of the dispositions and intentions of mankind, recognize their humours, and distinguish those who are friendly to themselves from those who are hostile.

Numberless writers have noticed the different dispositions of the lower animals, differing not merely in separate species, but in various individuals of the same. There has been no scruple in taking the brutes themselves as types and emblems of moral qualities. Almost every vice and virtue has been unsparingly assigned to one or other of the brute creation. They are brave or cowardly, savage and treacherous, gentle and generous, industrious, idle, obedient, wayward, affectionate, malicious, working always for the common good, or full of rapacity and selfishness. It is likely enough that we often misapply these epithets, and call that courage which is only consciousness of strength, and that malignant ferocity which is really a hungry stomach and a badly-furnished larder; for such mistakes we commit also in judging of our fellow-men. But there are many beautiful instances on record in which dumb creatures have shown themselves capable beyond question of faithful friendship, and therefore as possessing at least the beginnings, if not any high advancement, of a moral nature. None perhaps is more beautiful than that told by Henry Brookes, a writer of the last century, about one of the lions in the Tower of London. A little spaniel picked up in the streets was thrown into the cage of the largest of these beasts, called for his size the king’s lion. ‘Immediately the little animal trembled, and shivered, and crouched, and threw itself on its back, and put forth its tongue, and held up its paws, in supplicatory attitudes, as an acknowledgment of superior power, and praying for mercy. In the meantime the lordly brute, instead of devouring it, beheld it with an eye of philosophic inspection. He turned it over with one paw, and then turned it over with the other, and smelled to it, and seemed desirous of courting a further acquaintance. From this day the strictest friendship commenced between them, a friendship consisting of all possible affection and tenderness on the part of the lion, and of the utmost confidence and boldness on the part of the dog, insomuch that he would lay himself down to sleep, within the fangs and under the jaws of his terrible patron.’

The sequel of the story is pathetic. To tell it briefly, in twelve months the little spaniel sickened and died. The lion at first supposed him to be asleep, but finding that all his efforts to awaken him were in vain, he was filled with intense anguish, would not allow the dead body to be removed, refused all sustenance or comfort, spending his time between rage and grief, till after five days of such an existence, one morning he was found dead, with his head lovingly reclined on the carcase of his little friend39.

Were this only a fable instead of an actual incident, there is nothing in it revolting to our sense of probability, because we are perfectly aware that the lower animals constantly give indications of what in ourselves we call the moral feelings. We continually see them behaving as we ourselves behave when we submit to self-sacrifice for the sake of those we love.

We see many animals in possession of laws and constitutions answering to our own in all but one particular, namely, that theirs appear to be fixed while ours are continually changing. But most likely we overrate both the fixed character of theirs, and the instability of our own. Changes in the politics of an oyster may easily escape the notice of a man in the midst of some vast revolution (as he thinks it) of human affairs, some vast revolution which proves in the end to be nothing more than a change of names. For mankind the acquisition of language has indefinitely quickened the movement of ideas, but where language is without the aids of writing and printing, as among savage tribes, and where the language itself is an imperfect instrument of thought, the same routine seems to prevail from generation to generation. Fashion in dress changes but slowly when the dress itself is nothing but a girdle; and the fashions of the mind change with as little facility when ideas and wants, and the means of expressing the one and gratifying the other, are all alike few and extremely simple.

So simple are the wants and ideas of the savage, so little above those of the elephant and the ape, that Mr. Wallace finds himself driven to the conclusion that the savage ‘in his large and well-developed brain possesses an organ quite disproportionate to his actual requirements—an organ that seems prepared in advance, only to be fully utilized as he progresses in civilization.’ But anything quite disproportionate to its actual place in nature cannot have been produced according to the theory of development. This theory therefore Mr. Wallace deems and declares inapplicable to the brain and mind of man. In support of his view he adduces several circumstances both of man’s bodily and mental constitution, which he considers this theory incapable of explaining. He maintains that natural selection will not account for those rudiments of logical, moral, and æsthetic faculties which are to be found in uncivilized man; for the nakedness of the human skin, though hair upon the back would be of essential service to the unclad savage; for the absence of prehensile power from the human foot, a power which he thinks would be useful, or for those perfections of hand and voice which he thinks would be useless, to uncultivated human beings. The inference he draws ‘from this class of phenomena is, that a superior intelligence has guided the development of man in a definite direction and for a special purpose, just as man guides the development of many animal and vegetable forms.’

In this illustration he overlooks the circumstance that man’s selection is after all nothing more nor less than part and parcel of natural selection. In his argument from the various uses and powers of the hand and brain, which could have been of no service to men in a wild state, he neglects the consideration that what is selected through being useful in one direction may incidentally become useful in another. Had he employed his usual ingenuity on the question of man’s hairless skin, he might have seen the possibility of its ‘selection’ through its superior beauty or the health attaching to superior cleanliness. At any rate it is surprising that he should picture to himself a superior intelligence plucking the hair from the backs of savage men, (to whom according to his own account it would have been useful and beneficial) in order that the descendants of the poor shorn wretches might, after many deaths from cold and damp, in the course of many generations take to tailoring and dabbling in bricks and mortar. In regard to the voice he makes an assertion which is surely impossible for himself or any one else to prove, namely, that ‘savages certainly never choose their wives for fine voices.’ But upon this assertion the whole of his argument about the voice depends. And as for the stress which he lays upon the rudimentary moral and æsthetic faculties of savages, we have shown that numbers of other animals likewise have rudimentary moral faculties, while Mr. Wallace himself makes it probable that many have a taste for colour40, and that ‘their powers of vision and their faculties of perception and emotion must be essentially of the same nature as our own41.’

Truly in one sense every variation is prepared in advance, only to be fully utilized in the future progress of the creature that varies. Every variation, I doubt not, is so prepared in advance by a superior intelligence, but under the general laws which that intelligence has ordained, and not by a special interference. The real progress of each creature, within the spheres at least of consciousness and intelligence, would seem to consist in its growing capacity for perceiving and understanding, for entering into fellowship with, beings superior to itself. In mental powers the dog and the horse become more and more like man, the closer and the more continuous the intercourse. Could they learn our language or we theirs, the progress might be indefinitely hastened. In the general progress onwards and upwards, man, it may be believed, then first became the indisputable lord and chief over his fellow animals, when his reason had so far advanced that he could comprehend the idea of God, when his reason had grown into a capacity of hearing the divine voice, which since then, not by interference with physical conditions, but by intercourse of mind with mind, has led him forward step by step from darkness into twilight, from the twilight is still leading him forward, as his eyes become able to bear it, towards the beauty of the rosy-fingered dawn; and just as those of the lower animals are considered the most intelligent which make the most successful efforts at intercourse with man and at serving him, so, by a true analogy, may the philosopher deem those men and those races of men to be furthest on the path of enlightenment who know most of God and serve Him best.

HUMAN NATURE AND BRUTE NATURE.42

A poor slave, named Androcles, escaped from his master into a sandy desert. While there a lion came suddenly upon him, and by signs made him understand that it was in an agony of pain. This the slave was able to relieve by extracting a large thorn from its paw and by gentle treatment of the wound. From this time the lion shared its prey with the man, till Androcles, pining for human society, and facing even death to regain it, at length gave himself up to his master. It so happened that the slave was sent to Rome to be exposed to wild beasts at the same time that the very lion which he had befriended was sent thither, among many others, to supply the cruel sports of the amphitheatre. The moment came when Androcles was to be torn in pieces. A huge famished lion rushed forth in fury upon him; then paused, crept gently towards him, and ended by fawning upon him with caressing movements. It was the lion he had known in the desert.

This is no fable, but a piece of well-known history; and the sequel is equally well-known, that the applause and admiration of all beholders at this wonderful instance of fraternity between man and beast, at this marvellous exemplification of the powers of memory and gratitude in a wild animal, secured the lives both of slave and lion.

Had this been recorded in the Hebrew Scriptures, in that noble and reverent phraseology which so often leaves out of sight all secondary causes as by comparison insignificant, and ascribes all that is good and wonderful directly to God, there can be little doubt that it would have borne a striking resemblance to the miracles wrought in favour of Elijah and Daniel; when for the one God commanded the ravens to feed him, and the ravens brought him bread and flesh in the morning and bread and flesh in the evening; and for the other God sent his angel and stopped the mouths of the lions even in their den, and they did him no hurt. Explain these miracles as you will, and the kindred one quoted by St. Peter, or accept them all without explanation as occurrences out of the course of nature and beyond our comprehension, it still follows from the language of the sacred writers that they at least supposed these brute creatures capable of intelligence, an intelligence sufficient to receive the divine commands and to avoid, so far as they might, opposition to God’s will. For how else could there be any moral teaching in the circumstance that ‘the dumb ass speaking with man’s voice forbad the madness of the prophet?’ How else can the miracle seem anything else or anything better than a piece of puerile conjuring? But this faculty, which the sacred writers therefore attribute to the brutes, the faculty of hearing and obeying the voice of God, is the basis of the highest intelligence, the basis of all true morality and religion.

That which we are now concerned to prove is, that human reason is an outgrowth and development of a faculty common to the whole animal creation; that we are the heirs of the past in fact, as we are inheritors of the future in hope; that an incalculable multitude of small advantages acquired in successive generations has brought man to his present vantage-ground of superiority; and that this very footing of advantage has now become in its turn simply the starting-point for future improvement to an estate indefinitely higher and better. It may well be impossible in a few minutes’ discourse to do more than indicate the bare outline of the proof; and even this might seem inappropriate to the time and place, did we not hope to show further that these opinions, startling or even dangerous as they may seem to some, give support to high principles of humanity, and are in accordance with the course and progress of God’s revelation of Himself to mankind.

It is well established that the human body in all its parts corresponds to the structure of certain of the lower animals. When first discovered this was extremely shocking to the sentiments of mankind, shocking to their pride, but shocking also to their religious sentiment, because they had been accustomed to speak of the ‘human form divine,’ to represent the supreme God, ‘Jehovah, Jove, or Lord,’ as wearing the form and acting with the members of a man, and because in the writings sacred alike to the Jew and to the Christian, they found it written that God created man in His own image; in the image of God created He him.’ They did not stop to enquire what sort of creation was intended or what sort of likeness. They failed to observe that the vague indefinite notion they entertained of a bodily likeness was inconsistent with the Christian’s cardinal doctrine of the Incarnation, according to which it is not man that wears the form of God, but God that took upon him the form of man.

It will now for a time perhaps seem equally shocking that the mind of man, which alone is left him for the divine resemblance, should notwithstanding have been developed from the mind of a brute creature, or if not developed, at any rate framed upon the same type and pattern.

A broad line has till lately been drawn between reason and instinct, instinct appearing in a large number of instances to do or even to surpass the work of reason, but within an exceedingly limited sphere, and according to a fixed invariable course. Ingenious and thoughtful men, however, taking their opinions not from hearsay and tradition, but founding them on careful observation of the works and ways of God in nature itself, have now shown the baselessness of this ancient estimate.

The bird building its nest does not follow an invariable rule, but accommodates itself to circumstances, to the materials of the locality, to the requirements of defence, as man does with his own habitations. There is no proof that the bird builds untaught by its elders, or that it does not improve by practice. Since wasps have been known to construct their nest out of paper, itself a fabric of human invention, it is impossible they can have chosen their material by an original instinct. The cells which various bees construct attain to various degrees of perfection, and imperfections may be found in the most perfect. It has indeed been a curious fancy for men so long to entertain, that though they were created in the image of God to have dominion over the lower creatures, yet those creatures without reason, without teaching, without the God-likeness, should be able to surpass them, by a miracle or a mystery, in the accuracy or perfection of their works.

The pursuit which man in a low state of civilization has ever thought most noble is that of war. The essence of war lies in the combination of forces and the choice of opportunity. Of both these the lower animals are known to be capable. Their armies resemble human armies in following leaders, in posting sentinels, in carrying off captives, in making slaves. Creatures that are very weak combine not unfrequently to repel or to destroy an antagonist immensely too strong for their individual efforts. That rooks and other animals try, and execute justice upon, offenders against the laws and customs of their society is probable, if it cannot be absolutely proved.

The objection is sure to be urged that if the dumb animals have the progressive plastic intelligence which is thus claimed for them, it ought, in the innumerable generations which have existed, to have attained to something far higher than there is any pretence for thinking it to have done. But this objection leaves important considerations out of sight. It is true here, as in so many cases, that to him that hath shall more be given. The intelligence of man reached a point not all at once but by degrees, at which it was able to invent helps and appliances for its own benefit and improvement, and thenceforward its strides were more rapid and its distinction from lower intelligences more marked. Cancel the art of printing, cancel the signs of the alphabet, cancel the forms of articulate language, and with each one of these steps you will thrust back and degrade, not perhaps every single human intellect, but certainly the whole mass and average of human intelligence. There is no need to ask or answer the question whether thought without language is possible: without language thought cannot move, it has no grasp upon the world; it may flicker for a moment in the mind that kindles it, as a light under a bushel, but it cannot shine before men that they may see its goodness and glorify their Father in heaven. We see the proof of this in races of men that have no printed books, no symbols for writing, and but feeble imperfect languages. Civilization is wanting to them; their worship is degraded; in their habits and general morality they rise but little above the brute creation. Moreover, century after century they continue without making any apparent improvement or advance. Contrast or compare with these the lower animal creation, and it will be found, if not in its separate members, still in the whole group, not to fall so infinitely below humanity as human beings have long been pleased to imagine: for the lower animals can be taught to recognize man as their superior and friend, though his mind is beyond their comprehension, and a similar recognition is exactly what we men have to attain to in regard to God; they can be taught by pleasure and pain, motives by which we ourselves both in childhood and in age are taught, motives by which God Himself declares that He teaches us, if we are to believe His word.

That they are capable of our virtues has been shown in a notable instance; that they are capable of our follies is clear in the conspicuous vanity of the peacock; and no weakness cleaves more pertinaciously to the human mind than this of vanity, which is often found combined even with the noblest intellect. That they are influenced by feelings like ours may be learned from the gay plumage of the bird of Paradise, acquired under the same influence of the preference and admiration of others, for which fair women wear fair raiment, and for which the soldier, at extra risk to his life, is clad in scarlet.

According to a principle now well known, the earlier the period of life the greater the resemblance is likely to be between creatures akin to one another. Hence we may explain the phenomenon that some children, throughout their childhood prone to causeless mischief and stubborn resistance, become at length reasonable and self-controlled men. As for the child, so for the brute, a future of enlightened reason and self-control may be in store. The largest and most generous minds are now beginning to contemplate the possibility of an immortal destiny for all animals whatsoever. To my own mind, as doubtless to many of yours, such a conception has often seemed fanciful and ridiculous, as the greatest and best notions often do to minds that are narrow or unexpanded by a wisdom higher than their own. So it was that the gossips and philosophers of Athens mocked when they heard of the resurrection of the dead, though St. Paul was preaching only the resurrection of human beings. To extend this belief in the resurrection to all the animate creation is to extend our conception of the power and the goodness of God, to make easy many things that otherwise seem appallingly difficult in regard to His justice and His mercy. Does it seem a thing impossible with you that God should raise the dead? Is the Lord’s arm shortened that it cannot save, whether it be man, or the worm that Scripture deems his fitting emblem? Or, as the Jews were jealous that the Gentiles should be saved, are we jealous that for creatures which we slaughter, trample on, enslave, and crowd out of existence, happiness and life should yet be in store as well as for ourselves?

Be willing to believe that language, reason, spiritual insight, which is the reason elevated to the capacity of knowing God—be willing to believe that these have been gradual acquisitions to humanity, and the whole course of God’s Providence will at once stand out in a clearer, purer light. Supposing the soul of man thousands of years back to have been precisely what the soul of man is now, its requirements and its aptitudes must have been the same then as they are to-day, so that if the doctrine of the Trinity is essential now, it must have been essential then, when it had not been revealed. On the same supposition, too, either the record of God’s will in the earliest portion of the Bible is incredibly defective, or the record of it in the completed canon of Scripture must be charged with bewildering superfluity.

But God has not dealt so with His children. He has given them their heavenly food as they were able to bear it. First by allegory and parable He unfolds His will, as a father tells his little ones the stories which they love to hear, minding ever within the stories and by means of the stories to present the truth, the lessons of the beautiful and the upright. The earliest revelation of God presents Him in the simplest form, the easiest for us to understand, as the Great Patriarch of mankind. Along with this revelation came simple commands and prohibitions, the requirements of external sacrifice, the promise and warning of temporal rewards and punishments. The law of retaliation, an eye for an eye, a tooth for a tooth, seems brutal now, but it is the beginning of a noble education. It says indeed, ‘Do to others as they have done to you,’ but then in regard to injuries it bids you exact no more than you have suffered, instead of taking a brutal revenge by repaying the injury tenfold: and in regard to benefits it bids you never forget to be grateful. From it springs the higher and better law, of doing to others, not as they have done to you, but as you would have them do to you. Without these beginnings the human mind could never have comprehended or received the highest education—that we are not only to forgive but to love our enemies. The system of material sacrifices trained men to a capability of understanding and of offering the sacrifice of the heart; the outward cleansings demanded by the law led them by degrees to recognize the need of inward purity. By the law came the knowledge of sin. Not till man knew that sin was sinful could he either wish for or receive a Saviour. Hence it was that Christ came not at the beginning, but only in the fulness of time. The gift of the Holy Ghost was not outpoured till men in part were ready to receive it. That it is still bestowed with so sparing a hand is not the fault of God’s liberality, but of our backwardness to believe in God, to commune with Him, and thereby to grow up into His likeness. We are the mirror in which the divine image shines, if only the mirror can be made to receive the requisite brightness.

To know that sin is sinful is to become conscious of the will of God, to become conscious of a good and perfect will to which our own ought to be conformed. Not to know this will is to be still brutish; to know it only by the teaching of others is to be still among the things of a child; to know it of oneself, which is in other words to know it by the teaching of the Holy Ghost, who alone can implant the doctrine with unfailing demonstration and enable us to receive His discipline,—this at length is to be a man made in the image of God. For the fear of the Lord is the beginning of wisdom, and to depart from evil that is understanding; and to love God with all the heart and all the understanding and all the soul and all the strength, is the single aim as it is the crowning effort of the highest and purest intelligence. To be able to pray to God is the glory of reason; to do it, is the safeguard of life.