The Descent of Man, Charles Darwin [top 100 books of all time checklist txt] 📗

to repeat what I have so lately said on the manner in which sexual selection apparently has acted on man, both on the male and female side, causing the two sexes to differ in body and mind, and the several races to differ from each other in various characters, as well as from their ancient and lowly-organised progenitors.

He who admits the principle of sexual selection will be led to the remarkable conclusion that the nervous system not only regulates most of the existing functions of the body, but has indirectly influenced the progressive development of various bodily structures and of certain mental qualities. Courage, pugnacity, perseverance, strength and size of body, weapons of all kinds, musical organs, both vocal and instrumental, bright colours and ornamental appendages, have all been indirectly gained by the one sex or the other, through the exertion of choice, the influence of love and jealousy, and the appreciation of the beautiful in sound, colour or form; and these powers of the mind manifestly depend on the development of the brain.

Man scans with scrupulous care the character and pedigree of his horses, cattle, and dogs before he matches them; but when he comes to his own marriage he rarely, or never, takes any such care. He is impelled by nearly the same motives as the lower animals, when they are left to their own free choice, though he is in so far superior to them that he highly values mental charms and virtues. On the other hand he is strongly attracted by mere wealth or rank. Yet he might by selection do something not only for the bodily constitution and frame of his offspring, but for their intellectual and moral qualities. Both sexes ought to refrain from marriage if they are in any marked degree inferior in body or mind; but such hopes are Utopian and will never be even partially realised until the laws of inheritance are thoroughly known. Everyone does good service, who aids towards this end. When the principles of breeding and inheritance are better understood, we shall not hear ignorant members of our legislature rejecting with scorn a plan for ascertaining whether or not consanguineous marriages are injurious to man.

The advancement of the welfare of mankind is a most intricate problem: all ought to refrain from marriage who cannot avoid abject poverty for their children; for poverty is not only a great evil, but tends to its own increase by leading to recklessness in marriage. On the other hand, as Mr. Galton has remarked, if the prudent avoid marriage, whilst the reckless marry, the inferior members tend to supplant the better members of society. Man, like every other animal, has no doubt advanced to his present high condition through a struggle for existence consequent on his rapid multiplication; and if he is to advance still higher, it is to be feared that he must remain subject to a severe struggle. Otherwise he would sink into indolence, and the more gifted men would not be more successful in the battle of life than the less gifted. Hence our natural rate of increase, though leading to many and obvious evils, must not be greatly diminished by any means. There should be open competition for all men; and the most able should not be prevented by laws or customs from succeeding best and rearing the largest number of offspring. Important as the struggle for existence has been and even still is, yet as far as the highest part of man’s nature is concerned there are other agencies more important. For the moral qualities are advanced, either directly or indirectly, much more through the effects of habit, the reasoning powers, instruction, religion, etc., than through natural selection; though to this latter agency may be safely attributed the social instincts, which afforded the basis for the development of the moral sense.

The main conclusion arrived at in this work, namely, that man is descended from some lowly organised form, will, I regret to think, be highly distasteful to many. But there can hardly be a doubt that we are descended from barbarians. The astonishment which I felt on first seeing a party of Fuegians on a wild and broken shore will never be forgotten by me, for the reflection at once rushed into my mind—such were our ancestors. These men were absolutely naked and bedaubed with paint, their long hair was tangled, their mouths frothed with excitement, and their expression was wild, startled, and distrustful. They possessed hardly any arts, and like wild animals lived on what they could catch; they had no government, and were merciless to every one not of their own small tribe. He who has seen a savage in his native land will not feel much shame, if forced to acknowledge that the blood of some more humble creature flows in his veins. For my own part I would as soon be descended from that heroic little monkey, who braved his dreaded enemy in order to save the life of his keeper, or from that old baboon, who descending from the mountains, carried away in triumph his young comrade from a crowd of astonished dogs—as from a savage who delights to torture his enemies, offers up bloody sacrifices, practices infanticide without remorse, treats his wives like slaves, knows no decency, and is haunted by the grossest superstitions.

Man may be excused for feeling some pride at having risen, though not through his own exertions, to the very summit of the organic scale; and the fact of his having thus risen, instead of having been aboriginally placed there, may give him hope for a still higher destiny in the distant future. But we are not here concerned with hopes or fears, only with the truth as far as our reason permits us to discover it; and I have given the evidence to the best of my ability. We must, however, acknowledge, as it seems to me, that man with all his noble qualities, with sympathy which feels for the most debased, with benevolence which extends not only to other men but to the humblest living creature, with his god-like intellect which has penetrated into the movements and constitution of the solar system—with all these exalted powers—Man still bears in his bodily frame the indelible stamp of his lowly origin.

SUPPLEMENTAL NOTE.

ON SEXUAL SELECTION IN RELATION TO MONKEYS.

Reprinted from NATURE, November 2, 1876, p. 18.

In the discussion on Sexual Selection in my ‘Descent of Man,’ no case interested and perplexed me so much as the brightly-coloured hinder ends and adjoining parts of certain monkeys. As these parts are more brightly coloured in one sex than the other, and as they become more brilliant during the season of love, I concluded that the colours had been gained as a sexual attraction. I was well aware that I thus laid myself open to ridicule; though in fact it is not more surprising that a monkey should display his bright-red hinder end than that a peacock should display his magnificent tail. I had, however, at that time no evidence of monkeys exhibiting this part of their bodies during their courtship; and such display in the case of birds affords the best evidence that the ornaments of the males are of service to them by attracting or exciting the females. I have lately read an article by Joh. von Fischer, of Gotha, published in ‘Der Zoologische Garten,’ April 1876, on the expression of monkeys under various emotions, which is well worthy of study by any one interested in the subject, and which shews that the author is a careful and acute observer. In this article there is an account of the behaviour of a young male mandrill when he first beheld himself in a looking-glass, and it is added, that after a time he turned round and presented his red hinder end to the glass. Accordingly I wrote to Herr J. von Fischer to ask what he supposed was the meaning of this strange action, and he has sent me two long letters full of new and curious details, which will, I hope, be hereafter published. He says that he was himself at first perplexed by the above action, and was thus led carefully to observe several individuals of various other species of monkeys, which he has long kept in his house. He finds that not only the mandrill (Cynocephalus mormon) but the drill (C. leucophaeus) and three other kinds of baboons (C. hamadryas, sphinx, and babouin), also Cynopithecus niger, and Macacus rhesus and nemestrinus, turn this part of their bodies, which in all these species is more or less brightly coloured, to him when they are pleased, and to other persons as a sort of greeting. He took pains to cure a Macacus rhesus, which he had kept for five years, of this indecorous habit, and at last succeeded. These monkeys are particularly apt to act in this manner, grinning at the same time, when first introduced to a new monkey, but often also to their old monkey friends; and after this mutual display they begin to play together. The young mandrill ceased spontaneously after a time to act in this manner towards his master, von Fischer, but continued to do so towards persons who were strangers and to new monkeys. A young Cynopithecus niger never acted, excepting on one occasion, in this way towards his master, but frequently towards strangers, and continues to do so up to the present time. From these facts Von Fischer concludes that the monkeys which behaved in this manner before a looking-glass (viz., the mandrill, drill, Cynopithecus niger, Macacus rhesus and nemestrinus) acted as if their reflection were a new acquaintance. The mandrill and drill, which have their hinder ends especially ornamented, display it even whilst quite young, more frequently and more ostentatiously than do the other kinds. Next in order comes Cynocephalus hamadryas, whilst the other species act in this manner seldomer. The individuals, however, of the same species vary in this respect, and some which were very shy never displayed their hinder ends. It deserves especial attention that Von Fischer has never seen any species purposely exhibit the hinder part of its body, if not at all coloured. This remark applies to many individuals of Macacus cynomolgus and Cercocebus radiatus (which is closely allied to M. rhesus), to three species of Cercopithecus and several American monkeys. The habit of turning the hinder ends as a greeting to an old friend or new acquaintance, which seems to us so odd, is not really more so than the habits of many savages, for instance that of rubbing their bellies with their hands, or rubbing noses together. The habit with the mandrill and drill seems to be instinctive or inherited, as it was followed by very young animals; but it is modified or guided, like so many other instincts, by observation, for Von Fischer says that they take pains to make their display fully; and if made before two observers, they turn to him who seems to pay the most attention.

With respect to the origin of the habit, Von Fischer remarks that his monkeys like to have their naked hinder ends patted or stroked, and that they then grunt with pleasure. They often also turn this part of their bodies to other monkeys to have bits of dirt picked off, and so no doubt it would be with respect to thorns. But the habit with adult animals is connected to a certain extent with sexual feelings, for Von Fischer watched through a glass door a female Cynopithecus niger, and she during several days, “umdrehte und dem Mannchen mit gurgelnden Tonen die stark gerothete Sitzflache zeigte, was ich fruher