We have now come to the question of the modification of species and of
organic development: that is to say, to the point of inquiring whether
man's descent is from the animal.
This theory has found credence in the minds of some European philosophers,
and it is now very difficult to make its falseness understood, but in the
future it will become evident and clear, and the European philosophers
will themselves realize its untruth. For verily it is an evident error.
When man looks at the beings with a penetrating regard, and attentively
examines the condition of existences, and when he sees the state, the
organization, and the perfection of the world, he will be convinced that
in the possible world there is nothing more wonderful than that which
already exists. For all existing beings, terrestrial and celestial, as
well as this limitless space and all that is in it, have been created and
organized, composed, arranged, and perfected as they ought to be; the
universe has no imperfection; so that if all beings became pure
intelligence and reflected for ever and ever, it is impossible that they
could imagine anything better than that which exists.
If, however, the creation in the past had not been adorned with utmost
perfection, then existence would have been imperfect and meaningless, and
in this case creation would have been incomplete. This question needs to
be considered with the greatest attention and thought. For example,
imagine that the world of possibility--that is, the world of
existence--resembles in a general way the body of man. If this composition,
organization, perfection, beauty, and completeness which now exist in the
human body were different, it would be absolute imperfection. Now, if we
imagine a time when man belonged to the animal world, or when he was
merely an animal, we shall find that existence would have been imperfect;
that is to say, there would have been no man, and this chief member, which
in the body of the world is like the brain and mind in man, would have
been missing. The world would then have been quite imperfect. It is thus
proved that if there had been a time when man was in the animal kingdom,
the perfection of existence would have been destroyed; for man is the
greatest member of this world, and if the body was without this chief
member, surely it would be imperfect. We consider man as the greatest
member because, among the creatures, he is the sum of all existing
perfections. When we speak of man, we mean the perfect one, the foremost
individual in the world, who is the sum of spiritual and apparent
perfections, and who is like the sun among the beings. Then imagine that
at one time the sun did not exist, but that it was a planet--surely at such
a time the relations of existence would be disordered. How can such a
thing be imagined? To a man who examines the world of existence, what we
have said is sufficient.
There is another more subtle proof: all these endless beings which inhabit
the world, whether man, animal, vegetable, mineral--whatever they may
be--are surely, each one of them, composed of elements. There is no doubt
that this perfection which is in all beings, is caused by the creation of
God from the composing elements, by their appropriate mingling and
proportionate quantities, the mode of their composition, and the influence
of other beings. For all beings are connected together like a chain, and
reciprocal help, assistance, and influence belonging to the properties of
things, are the causes of the existence, development, and growth of
created beings. It is confirmed through evidences and proofs that every
being universally acts upon other beings, either absolutely or through
association. Finally, the perfection of each individual being, that is to
say the perfection which you now see in man or apart from him, with regard
to their atoms, members, or powers, is due to the composition of the
elements, to their measure, to their balance, to the mode of their
combination, and to mutual influence. When all these are gathered
together, then man exists.
As the perfection of man is entirely due to the composition of the atoms
of the elements, to their measure, to the method of their combination, and
to the mutual influence and action of the different beings--then, since man
was produced ten or a hundred thousand years ago from these earthly
elements with the same measure and balance, the same method of combination
and mingling, and the same influence of the other beings, exactly the same
man existed then as now. This is evident and not worth debating. A
thousand million years hence, if these elements of man are gathered
together and arranged in this special proportion, and if the elements are
combined according to the same method, and if they are affected by the
same influence of other beings, exactly the same man will exist. For
example, if after a hundred thousand years there is oil, fire, a wick, a
lamp, and the lighter of the lamp--briefly, if there are all the
necessaries which now exist, exactly the same lamp will be obtained.
These are conclusive and evident facts. But the arguments which these
European philosophers have used raise doubtful proofs and are not
conclusive.