Now, it is perfectly right to draw a clear distinction between a theory

and a demonstration; but it is a great mistake to suppose that a theory

may then only be admitted by science when it has been demonstrated.

Bishop Butler tells us that "Probability is the guide of life," and not

less true is it that probability is likewise the guide of science. The

business of science, as of common life, is to estimate correctly the

relative degrees of probability presented by this and that theory or

hypothesis; when once a theory or hypothesis is demonstrated it ceases

to be a matter of scientific inquiry, and becomes a matter of scientific

fact. Thus received, we have to consider the doctrine of evolution as

certainly standing in the first rank of scientific theories in respect

of probability sustained by evidence, although no less certainly not

demonstrated as a matter of scientific fact. But when a theory has been

raised to such a level of probability as this, it is, for all practical

purposes, as good as a demonstration. Thus, in the particular instance

before us, even if the sceptical demand for evidence, which from the

nature of the case is clearly impossible, were granted, and if we could

actually observe the transmutation of species, the fact would not exert

any further influence on the progress of science than is now exerted by

the large and converging bodies of evidence which leave no other

rational theory open to us than that such transmutation has taken place.

Therefore, it seems to me, the hypercritical objection which we are

considering is really founded on a misconception of scientific method,

and of what it is that justifies a scientific doctrine. Assuredly, in

the case of every theory, as distinguished from a demonstration, there

must always be a proportion between the evidence of and the warrant for

the proposition which the theory states; and if gauged by this simple

rule the warrant for accepting the theory of evolution is now estimated

by the judgment of all scientifically trained minds as so high, that by

no additional evidence could it be placed higher without becoming a full

demonstration. Or, otherwise stated, as a theory the doctrine of descent

is now in the topmost position of probability, so that by no amount of

additional evidence could it be raised higher without ceasing to be a

probability and becoming a certainty. That is to say, we do not need any

more evidence in any of the lines of evidence to add to the strength of

our belief in, as distinguished from our knowledge of, the truth of

evolution. For the strength of our conviction could not be increased by

the discovery of any additional number of connecting links among fossil

species, further facts relating to geographical distribution, to

morphology, classification, embryology, or any of the other lines of

evidence which have been mentioned; no further evidence the same in kind

is now competent to raise in degree the probability which has already

been raised, as far as from its very nature as a probability it can be

raised.

I have no doubt, however, that the principal obstacle which the doctrine

of evolution encounters in the popular mind is not one of reason, but of

sentiment. It is thought that the conception of man being a lineal

descendant of the monkey is a conception which is degrading to the

dignity of the former animal. Now this obstacle being, as I have said, a

matter of feeling or sentiment, as such I am not able to meet it. If you

think that man is shown to be any less human because his origin is now

shown to have been derivative, I cannot change that decision on your

part; I can only express dissent from it on my own. But although I

cannot affect your sentiments in this matter, I may be permitted to

point out that, as they are only sentiments, they are quite worthless as

arguments or guides to truth. I have yet to learn that the "dignity of

man" is a matter of any concern to our Mother Nature, who in all her

dealings appears, to say the least, to treat us in rather a

matter-of-fact sort of way. Indeed, so far is she from respecting our

ideas of "dignity," that whenever these ideas have been applied to any

of her processes, the progress of science has been destined rudely to

dispel them. Thus, for instance, when the sun-spots were first observed

they were indignantly denied by the Aristotelians, on the ground of its

being "impossible that the eye of the universe could suffer from

ophthalmia;" and when Kepler made his great discovery of the accelerated

and retarded motion of the planets in different parts of their orbits,

many persons refused to entertain the conception, on the ground that it

was "undignified" for heavenly bodies to hurry and slacken their pace in

accordance with Kepler's law. This now seems most absurd to us; but to

posterity it will not seem nearly so much so as that, notwithstanding

such precedents, persons should still be found to object to Darwin's

discovery, not because they were anxious to maintain the dignity of the

heavenly bodies, but because they were so ludicrously anxious to

maintain the dignity of their own! Good it is for man, puffed up with

such silly pride, that Nature teaches him humility.

But, before leaving this subject, I should like further to point out

that those who advance this preposterous objection from dignity appear

to forget one all-important point, viz., that whether or not the monkey

is the parent of the man, the man is certainly made in every way to

_look like_ a child of the monkey. For it is a matter of anatomical

demonstration, that in all the features of our bodily structure--even up

to our brains--we more closely resemble the man-like apes than the

man-like apes resemble the lower quadrumana. And I beg it to be

remembered that the tremendous significance of this fact can only be

duly appreciated by those who know the astounding complexity of our

bodily structure. Those who are ignorant of human anatomy cannot form

any adequate--probably not even an approximate--conception of its

intricacy. Yet we find that this terrifically intricate organisation is

repeated down to all the minute bones and muscles, blood-vessels, nerves

and viscera, in the bodies of the higher apes. Here, then, I say, we

have a fact--or rather let me say a hundred thousand facts--which cannot

possibly be attributed to chance. As reasonable beings we must conclude

that there has been some definite cause for this extraordinary imitation

by the most highly organised being in creation of the next most highly

organised. And if we reject the natural explanation of hereditary

descent from a common ancestry, we can only suppose that the Deity, in

creating man, took the most scrupulous pains to make him in the image of

the ape. This, I say, is a matter of undeniable fact--supposing the

creation theory true--and as a matter of fact, therefore, it calls for

explanation. Why should God have thus conditioned man as an elaborate

copy of the ape, when we know from the rest of creation how endless are

His resources in the invention of types?

I present the matter thus to show that even the weight of sentiment is

not all on the side of special creation. Look on this picture and on

this:--

The Creator has exhibited the extraordinary and unaccountable design of

casting the complex structure of man in the same mould that He had just

previously used to cast the complex structure of the ape.

"When I view all beings, not as special creations, but as the lineal

descendants of some few beings which lived long before the first bed of

the Cambrian system was deposited, they seem to me to become

ennobled.... There is grandeur in this view of life, with its several

powers, having been originally breathed by the Creator into a few forms

or into one; and that, whilst this planet has gone cycling on according

to the first law of gravity, from so simple a beginning endless forms

most beautiful and most wonderful have been and are being evolved."

THE END.

LONDON: R. CLAY, SONS, AND TAYLOR, PRINTERS.

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