The Evolution of Man, vol 1, Ernst Haeckel [books to read this summer TXT] 📗

group together under the name of species. Thus the definition of the species becomes important. It is well known that this definition was given by Linne, who, in his famous Systema Naturae (1735), was the first to classify and name the various groups of animals and plants, and drew up an orderly scheme of the species then known. Since that time “species” has been the most important and indispensable idea in descriptive natural history, in zoological and botanical classification; although there have been endless controversies as to its real meaning.

What, then, is this “organic species”? Linne himself appealed directly to the Mosaic narrative; he believed that, as it is stated in Genesis, one pair of each species of animals and plants was created in the beginning, and that all the individuals of each species are the descendants of these created couples. As for the hermaphrodites (organisms that have male and female organs in one being), he thought it sufficed to assume the creation of one sole individual, since this would be fully competent to propagate its species. Further developing these mystic ideas, Linne went on to borrow from Genesis the account of the deluge and of Noah’s ark as a ground for a science of the geographical and topographical distribution of organisms. He accepted the story that all the plants, animals, and men on the earth were swept away in a universal deluge, except the couples preserved with Noah in the ark, and ultimately landed on Mount Ararat. This mountain seemed to Linne particularly suitable for the landing, as it reaches a height of more than 16,000 feet, and thus provides in its higher zones the several climates demanded by the various species of animals and plants: the animals that were accustomed to a cold climate could remain at the summit; those used to a warm climate could descend to the foot; and those requiring a temperate climate could remain half-way down. From this point the re-population of the earth with animals and plants could proceed.

It was impossible to have any scientific notion of the method of evolution in Linne’s time, as one of the chief sources of information, paleontology, was still wholly unknown. This science of the fossil remains of extinct animals and plants is very closely bound up with the whole question of evolution. It is impossible to explain the origin of living organisms without appealing to it. But this science did not rise until a much later date. The real founder of scientific paleontology was Georges Cuvier, the most distinguished zoologist who, after Linne, worked at the classification of the animal world, and effected a complete revolution in systematic zoology at the beginning of the nineteenth century. In regard to the nature of the species he associated himself with Linne and the Mosaic story of creation, though this was more difficult for him with his acquaintance with fossil remains. He clearly showed that a number of quite different animal populations have lived on the earth; and he claimed that we must distinguish a number of stages in the history of our planet, each of which was characterised by a special population of animals and plants.

These successive populations were, he said, quite independent of each other, and therefore the supernatural creative act, which was demanded as the origin of the animals and plants by the dominant creed, must have been repeated several times. In this way a whole series of different creative periods must have succeeded each other; and in connection with these he had to assume that stupendous revolutions or cataclysms—something like the legendary deluge—must have taken place repeatedly. Cuvier was all the more interested in these catastrophes or cataclysms as geology was just beginning to assert itself, and great progress was being made in our knowledge of the structure and formation of the earth’s crust. The various strata of the crust were being carefully examined, especially by the famous geologist Werner and his school, and the fossils found in them were being classified; and these researches also seemed to point to a variety of creative periods. In each period the earth’s crust, composed of the various strata, seemed to be differently constituted, just like the population of animals and plants that then lived on it. Cuvier combined this notion with the results of his own paleontological and zoological research; and in his effort to get a consistent view of the whole process of the earth’s history he came to form the theory which is known as “the catastrophic theory,” or the theory of terrestrial revolutions. According to this theory, there have been a series of mighty cataclysms on the earth, and these have suddenly destroyed the whole animal and plant population then living on it; after each cataclysm there was a fresh creation of living things throughout the earth. As this creation could not be explained by natural laws, it was necessary to appeal to an intervention on the part of the Creator.

This catastrophic theory, which Cuvier described in a special work, was soon generally accepted, and retained its position in biology for half a century.

However, Cuvier’s theory was completely overthrown sixty years ago by the geologists, led by Charles Lyell, the most distinguished worker in this field of science. Lyell proved in his famous Principles of Geology (1830) that the theory was false, in so far as it concerned the crust of the earth; that it was totally unnecessary to bring in supernatural agencies or general catastrophes in order to explain the structure and formation of the mountains; and that we can explain them by the familiar agencies which are at work to-day in altering and reconstructing the surface of the earth. These causes are—the action of the atmosphere and water in its various forms (snow, ice, fog, rain, the wear of the river, and the stormy ocean), and the volcanic action which is exerted by the molten central mass. Lyell convincingly proved that these natural causes are quite adequate to explain every feature in the build and formation of the crust. Hence Cuvier’s theory of cataclysms was very soon driven out of the province of geology, though it remained for another thirty years in undisputed authority in biology. All the zoologists and botanists who gave any thought to the question of the origin of organisms adhered to Cuvier’s erroneous idea of revolutions and new creations.

In order to illustrate the complete stagnancy of biology from 1830 to 1859 on the question of the origin of the various species of animals and plants, I may say, from my own experience, that during the whole of my university studies I never heard a single word said about this most important problem of the science. I was fortunate enough at that time (1852 to 1857) to have the most distinguished masters for every branch of biological science. Not one of them ever mentioned this question of the origin of species. Not a word was ever said about the earlier efforts to understand the formation of living things, nor about Lamarck’s Philosophie Zoologique which had made a fresh attack on the problem in 1809. Hence it is easy to understand the enormous opposition that Darwin encountered when he took up the question for the first time. His views seemed to float in the air, without a single previous effort to support them. The whole question of the formation of living things was considered by biologists, until 1859, as pertaining to the province of religion and transcendentalism; even in speculative philosophy, in which the question had been approached from various sides, no one had ventured to give it serious treatment. This was due to the dualistic system of Immanuel Kant, who taught a natural system of evolution as far as the inorganic world was concerned; but, on the whole, adopted a supernaturalist system as regards the origin of living things. He even went so far as to say: “It is quite certain that we cannot even satisfactorily understand, much less explain, the nature of an organism and its internal forces on purely mechanical principles; it is so certain, indeed, that we may confidently say: ‘It is absurd for a man to imagine even that some day a Newton will arise who will explain the origin of a single blade of grass by natural laws not controlled by design’—such a hope is entirely forbidden us.” In these words Kant definitely adopts the dualistic and teleological point of view for biological science.

Nevertheless, Kant deserted this point of view at times, particularly in several remarkable passages which I have dealt with at length in my Natural History of Creation (chapter 5), where he expresses himself in the opposite, or monistic, sense. In fact, these passages would justify one, as I showed, in claiming his support for the theory of evolution. However, these monistic passages are only stray gleams of light; as a rule, Kant adheres in biology to the obscure dualistic ideas, according to which the forces at work in inorganic nature are quite different from those of the organic world. This dualistic system prevails in academic philosophy to-day—most of our philosophers still regarding these two provinces as totally distinct. They put, on the one side, the inorganic or “lifeless” world, in which there are at work only mechanical laws, acting necessarily and without design; and, on the other, the province of organic nature, in which none of the phenomena can be properly understood, either as regards their inner nature or their origin, except in the light of preconceived design, carried out by final or purposive causes.

The prevalence of this unfortunate dualistic prejudice prevented the problem of the origin of species, and the connected question of the origin of man, from being regarded by the bulk of people as a scientific question at all until 1859. Nevertheless, a few distinguished students, free from the current prejudice, began, at the commencement of the nineteenth century, to make a serious attack on the problem. The merit of this attaches particularly to what is known as “the older school of natural philosophy,” which has been so much misrepresented, and which included Jean Lamarck, Buffon, Geoffroy St.

Hilaire, and Blainville in France; Wolfgang Goethe, Reinhold Treviranus, Schelling, and Lorentz Oken in Germany [and Erasmus Darwin in England].

The gifted natural philosopher who treated this difficult question with the greatest sagacity and comprehensiveness was Jean Lamarck. He was born at Bazentin, in Picardy, on August 1st, 1744; he was the son of a clergyman, and was destined for the Church. But he turned to seek glory in the army, and eventually devoted himself to science.

His Philosophie Zoologique was the first scientific attempt to sketch the real course of the origin of species, the first “natural history of creation” of plants, animals, and men. But, as in the case of Wolff’s book, this remarkably able work had no influence whatever; neither one nor the other could obtain any recognition from their prejudiced contemporaries. No man of science was stimulated to take an interest in the work, and to develop the germs it contained of the most important biological truths. The most distinguished botanists and zoologists entirely rejected it, and did not even deign to reply to it. Cuvier, who lived and worked in the same city, has not thought fit to devote a single syllable to this great achievement in his memoir on progress in the sciences, in which the pettiest observations found a place. In short, Lamarck’s Philosophie Zoologique shared the fate of Wolff’s theory of development, and was for half a century ignored and neglected. The German scientists, especially Oken and Goethe, who were occupied with similar speculations at the same time, seem to have known nothing about Lamarck’s work. If they had known it, they would have been greatly helped by it, and might have carried the theory of evolution much farther than they found it possible to do.

To give an idea of the great importance