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

Advancement of the intellectual powers through natural selection— Importance of imitation—Social and moral faculties—Their development within the limits of the same tribe—Natural selection as affecting civilised nations—Evidence that civilised nations were once barbarous.

The subjects to be discussed in this chapter are of the highest interest, but are treated by me in an imperfect and fragmentary manner. Mr. Wallace, in an admirable paper before referred to (1. Anthropological Review, May 1864, p. clviii.), argues that man, after he had partially acquired those intellectual and moral faculties which distinguish him from the lower animals, would have been but little liable to bodily modifications through natural selection or any other means. For man is enabled through his mental faculties “to keep with an unchanged body in harmony with the changing universe.” He has great power of adapting his habits to new conditions of life. He invents weapons, tools, and various stratagems to procure food and to defend himself. When he migrates into a colder climate he uses clothes, builds sheds, and makes fires; and by the aid of fire cooks food otherwise indigestible. He aids his fellow-men in many ways, and anticipates future events. Even at a remote period he practised some division of labour.

The lower animals, on the other hand, must have their bodily structure modified in order to survive under greatly changed conditions. They must be rendered stronger, or acquire more effective teeth or claws, for defence against new enemies; or they must be reduced in size, so as to escape detection and danger. When they migrate into a colder climate, they must become clothed with thicker fur, or have their constitutions altered. If they fail to be thus modified, they will cease to exist.

The case, however, is widely different, as Mr. Wallace has with justice insisted, in relation to the intellectual and moral faculties of man. These faculties are variable; and we have every reason to believe that the variations tend to be inherited. Therefore, if they were formerly of high importance to primeval man and to his ape-like progenitors, they would have been perfected or advanced through natural selection. Of the high importance of the intellectual faculties there can be no doubt, for man mainly owes to them his predominant position in the world. We can see, that in the rudest state of society, the individuals who were the most sagacious, who invented and used the best weapons or traps, and who were best able to defend themselves, would rear the greatest number of offspring. The tribes, which included the largest number of men thus endowed, would increase in number and supplant other tribes. Numbers depend primarily on the means of subsistence, and this depends partly on the physical nature of the country, but in a much higher degree on the arts which are there practised. As a tribe increases and is victorious, it is often still further increased by the absorption of other tribes. (2. After a time the members or tribes which are absorbed into another tribe assume, as Sir Henry Maine remarks (‘Ancient Law,’ 1861, p. 131), that they are the co-descendants of the same ancestors.) The stature and strength of the men of a tribe are likewise of some importance for its success, and these depend in part on the nature and amount of the food which can be obtained. In Europe the men of the Bronze period were supplanted by a race more powerful, and, judging from their sword-handles, with larger hands (3. Morlot, ‘Soc. Vaud. Sc. Nat.’ 1860, p. 294.); but their success was probably still more due to their superiority in the arts.

All that we know about savages, or may infer from their traditions and from old monuments, the history of which is quite forgotten by the present inhabitants, shew that from the remotest times successful tribes have supplanted other tribes. Relics of extinct or forgotten tribes have been discovered throughout the civilised regions of the earth, on the wild plains of America, and on the isolated islands in the Pacific Ocean. At the present day civilised nations are everywhere supplanting barbarous nations, excepting where the climate opposes a deadly barrier; and they succeed mainly, though not exclusively, through their arts, which are the products of the intellect. It is, therefore, highly probable that with mankind the intellectual faculties have been mainly and gradually perfected through natural selection; and this conclusion is sufficient for our purpose. Undoubtedly it would be interesting to trace the development of each separate faculty from the state in which it exists in the lower animals to that in which it exists in man; but neither my ability nor knowledge permits the attempt.

It deserves notice that, as soon as the progenitors of man became social (and this probably occurred at a very early period), the principle of imitation, and reason, and experience would have increased, and much modified the intellectual powers in a way, of which we see only traces in the lower animals. Apes are much given to imitation, as are the lowest savages; and the simple fact previously referred to, that after a time no animal can be caught in the same place by the same sort of trap, shews that animals learn by experience, and imitate the caution of others. Now, if some one man in a tribe, more sagacious than the others, invented a new snare or weapon, or other means of attack or defence, the plainest self- interest, without the assistance of much reasoning power, would prompt the other members to imitate him; and all would thus profit. The habitual practice of each new art must likewise in some slight degree strengthen the intellect. If the new invention were an important one, the tribe would increase in number, spread, and supplant other tribes. In a tribe thus rendered more numerous there would always be a rather greater chance of the birth of other superior and inventive members. If such men left children to inherit their mental superiority, the chance of the birth of still more ingenious members would be somewhat better, and in a very small tribe decidedly better. Even if they left no children, the tribe would still include their blood-relations; and it has been ascertained by agriculturists (4. I have given instances in my Variation of Animals under Domestication, vol. ii. p. 196.) that by preserving and breeding from the family of an animal, which when slaughtered was found to be valuable, the desired character has been obtained.

Turning now to the social and moral faculties. In order that primeval men, or the ape-like progenitors of man, should become social, they must have acquired the same instinctive feelings, which impel other animals to live in a body; and they no doubt exhibited the same general disposition. They would have felt uneasy when separated from their comrades, for whom they would have felt some degree of love; they would have warned each other of danger, and have given mutual aid in attack or defence. All this implies some degree of sympathy, fidelity, and courage. Such social qualities, the paramount importance of which to the lower animals is disputed by no one, were no doubt acquired by the progenitors of man in a similar manner, namely, through natural selection, aided by inherited habit. When two tribes of primeval man, living in the same country, came into competition, if (other circumstances being equal) the one tribe included a great number of courageous, sympathetic and faithful members, who were always ready to warn each other of danger, to aid and defend each other, this tribe would succeed better and conquer the other. Let it be borne in mind how all- important in the never-ceasing wars of savages, fidelity and courage must be. The advantage which disciplined soldiers have over undisciplined hordes follows chiefly from the confidence which each man feels in his comrades. Obedience, as Mr. Bagehot has well shewn (5. See a remarkable series of articles on ‘Physics and Politics,’ in the ‘Fortnightly Review,’ Nov. 1867; April 1, 1868; July 1, 1869, since separately published.), is of the highest value, for any form of government is better than none. Selfish and contentious people will not cohere, and without coherence nothing can be effected. A tribe rich in the above qualities would spread and be victorious over other tribes: but in the course of time it would, judging from all past history, be in its turn overcome by some other tribe still more highly endowed. Thus the social and moral qualities would tend slowly to advance and be diffused throughout the world.

But it may be asked, how within the limits of the same tribe did a large number of members first become endowed with these social and moral qualities, and how was the standard of excellence raised? It is extremely doubtful whether the offspring of the more sympathetic and benevolent parents, or of those who were the most faithful to their comrades, would be reared in greater numbers than the children of selfish and treacherous parents belonging to the same tribe. He who was ready to sacrifice his life, as many a savage has been, rather than betray his comrades, would often leave no offspring to inherit his noble nature. The bravest men, who were always willing to come to the front in war, and who freely risked their lives for others, would on an average perish in larger numbers than other men. Therefore, it hardly seems probable, that the number of men gifted with such virtues, or that the standard of their excellence, could be increased through natural selection, that is, by the survival of the fittest; for we are not here speaking of one tribe being victorious over another.

Although the circumstances, leading to an increase in the number of those thus endowed within the same tribe, are too complex to be clearly followed out, we can trace some of the probable steps. In the first place, as the reasoning powers and foresight of the members became improved, each man would soon learn that if he aided his fellow-men, he would commonly receive aid in return. From this low motive he might acquire the habit of aiding his fellows; and the habit of performing benevolent actions certainly strengthens the feeling of sympathy which gives the first impulse to benevolent actions. Habits, moreover, followed during many generations probably tend to be inherited.

But another and much more powerful stimulus to the development of the social virtues, is afforded by the praise and the blame of our fellow-men. To the instinct of sympathy, as we have already seen, it is primarily due, that we habitually bestow both praise and blame on others, whilst we love the former and dread the latter when applied to ourselves; and this instinct no doubt was originally acquired, like all the other social instincts, through natural selection. At how early a period the progenitors of man in the course of their development, became capable of feeling and being impelled by, the praise or blame of their fellow- creatures, we cannot of course say. But it appears that even dogs appreciate encouragement, praise, and blame. The rudest savages feel the sentiment of glory, as they clearly shew by preserving the trophies of their prowess, by their habit of excessive boasting, and even by the extreme care which they take of their personal appearance and decorations; for unless they regarded the opinion of their comrades, such habits would be senseless.

They certainly feel shame at the breach of some of their lesser rules, and apparently remorse, as shewn by the case of the Australian who grew thin and