The Faber Book of Science

by John Carey

  In The Descent of Man (1871), which applies the theories of the Origin to mankind, Darwin frankly expresses a preference for ape-ancestry.

  The main conclusion arrived at in this work, namely, that man is descended from some lowly organized 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, practises infanticide without remorse, treats his wives like slaves, knows no decency, and is haunted by the grossest superstitions.

  Opponents of Darwin’s theory pointed to man’s moral sense and conscience as distinctive human attributes that must have been implanted by God. Darwin, however, argued that they could quite conceivably have evolved as a consequence of man’s social nature and intelligence.

  The following proposition seems to me in a high degree probable – namely, that any animal whatever, endowed with well-marked social instincts, the parental and filial affections being here included, would inevitably acquire a moral sense or conscience, as soon as its intellectual powers had become as well, or nearly as well developed, as in man. For, firstly, the social instincts lead an animal to take pleasure in the society of its fellows, to feel a certain amount of sympathy with them, and to perform various services for them. The services may be of a definite and evidently instinctive nature; or there may be only a wish and readiness, as with most of the higher social animals, to aid their fellows in certain general ways. But these feelings and services are by no means extended to all the individuals of the same species, only to those of the same association. Secondly, as soon as the mental faculties had become highly developed, images of all past actions and motives would be incessantly passing through the brain of each individual: and that feeling of dissatisfaction, or even misery, which invariably results … from any unsatisfied instinct, would arise, as often as it was perceived that the enduring and always present social instinct had yielded to some other instinct, at the time stronger, but neither enduring in its nature, nor leaving behind it a very vivid impression. It is clear that many instinctive desires, such as that of hunger, are in their nature of short duration; and after being satisfied, are not readily or vividly recalled. Thirdly, after the power of language had been acquired, and the wishes of the community could be expressed, the common opinion how each member ought to act for the public good, would naturally become in a paramount degree the guide to action. But it should be borne in mind that however great weight we may attribute to public opinion, our regard for the approbation and disapprobation of our fellows depends on sympathy, which, as we shall see, forms an essential part of the social instinct, and is indeed its foundation-stone. Lastly, habit in the individual would ultimately play a very important part in guiding the conduct of each member; for the social instinct, together with sympathy, is, like any other instinct, greatly strengthened by habit, and so consequently would be obedience to the wishes and judgment of the community …

  It may be well first to premise that I do not wish to maintain that any strictly social animal, if its intellectual faculties were to become as active and as highly developed as in man, would acquire exactly the same moral sense as ours. In the same manner as various animals have some sense of beauty, though they admire widely different objects, so they might have a sense of right and wrong, though led by it to follow widely different lines of conduct. If, for instance, to take an extreme case, men were reared under precisely the same conditions as hive-bees, there can hardly be a doubt that our unmarried females would, like the worker-bees, think it a sacred duty to kill their brothers, and mothers would strive to kill their fertile daughters; and no one would think of interfering. Nevertheless, the bee, or any other social animal, would gain in our supposed case, as it appears to me, some feeling of right or wrong, or a conscience. For each individual would have an inward sense of possessing certain stronger or more enduring instincts, and others less strong or enduring; so that there would often be a struggle as to which impulse should be followed; and satisfaction, dissatisfaction, or even misery would be felt, as past impressions were compared during their incessant passage through the mind. In this case an inward monitor would tell the animal that it would have been better to have followed the one impulse rather than the other. The one course ought to have been followed, and the other ought not; the one would have been right and the other wrong.

  Accepting the usual Victorian assumptions about the different mental powers of men and women, Darwin argued that this, too, could be traced to the evolutionary process, and to that subdivision of natural selection that he called sexual selection.

  With respect to differences of this nature between man and woman, it is probable that sexual selection has played a highly important part. I am aware that some writers doubt whether there is any such inherent difference; but this is at least probable from the analogy of the lower animals which present other secondary sexual characters. No one disputes that the bull differs in disposition from the cow, the wild-boar from the sow, the stallion from the mare, and, as is well known to the keepers of menageries, the males of the larger apes from the females. Woman seems to differ from man in mental disposition, chiefly in her greater tenderness and less selfishness; and this holds good even with savages, as shewn by a well-known passage in Mungo Park’s Travels, and by statements made by many other travellers. Woman, owing to her maternal instincts, displays these qualities towards her infants in an eminent degree; therefore it is likely that she would often extend them towards her fellow-creatures. Man is the rival of other men; he delights in competition, and this leads to ambition which passes too easily into selfishness. These latter qualities seem to be his natural and unfortunate birthright. It is generally admitted that with woman the powers of intuition, of rapid perception, and perhaps of imitation, are more strongly marked than in man; but some, at least, of these faculties are characteristic of the lower races, and therefore of a past and lower state of civilization.

  The chief distinction in the intellectual powers of the two sexes is shewn by man’s attaining to a higher eminence, in whatever he takes up, than can woman – whether requiring deep thought, reason, or imagination, or merely the use of the senses and hands. If two lists were made of the most eminent men and women in poetry, painting, sculpture, music (inclusive both of composition and performance), history, science, and philosophy, with half-a dozen names under each subject, the two lists would not bear comparison …

  Amongst the half-human progenitors of man, and amongst savages, there have been struggles between the males during many generations for the possession of the females. But mere bodily strength and size would do little for victory, unless associated with courage, perseverance, and determined energy. With social animals, the young males have to pass through many a contest before they win a female, and the older males have to retain their females by renewed battles. They have, also, in the case of mankind, to defend their females, as well as their young, from enemies of all kinds, and to hunt for their joint subsistence. But to avoid enemies or to attack them with success, to capture wild ani
mals, and to fashion weapons, requires the aid of the higher mental faculties, namely, observation, reason, invention, or imagination. These various faculties will thus have been continually put to the test and selected during manhood; they will, moreover, have been strengthened by use during this same period of life. Consequently in accordance with the principle often alluded to, we might expect that they would at least tend to be transmitted chiefly to the male offspring at the corresponding period of manhood.

  Now, when two men are put into competition, or a man with a woman, both possessed of every mental quality in equal perfection, save that one has higher energy, perseverance, and courage, the latter will generally become more eminent in every pursuit, and will gain the ascendancy. He may be said to possess genius – for genius has been declared by a great authority to be patience; and patience, in this sense, means unflinching, undaunted perseverance. But this view of genius is perhaps deficient; for without the higher powers of the imagination and reason, no eminent success can be gained in many subjects. These latter faculties, as well as the former, will have been developed in man, partly through sexual selection, – that is, through the contest of rival males, and partly through natural selection, – that is, from success in the general struggle for life; and as in both cases the struggle will have been during maturity, the characters gained will have been transmitted more fully to the male than to the female offspring. It accords in a striking manner with this view of the modification and re-inforcement of many of our mental faculties by sexual selection, that, firstly, they notoriously undergo a considerable change at puberty, and, secondly, that eunuchs remain throughout life inferior in these same qualities. Thus man has ultimately become superior to woman. It is, indeed, fortunate that the law of the equal transmission of characters to both sexes prevails with mammals; otherwise it is probable that man would have become as superior in mental endowment to woman, as the peacock is in ornamental plumage to the peahen.

  The year after The Descent of Man, Darwin continued his investigation of the physical and mental resemblances between humans and non-humans in The Expression of the Emotions in Man and Animals (1872). One emotional expression not yet developed by any animal except the human was, he found, the blush, and this led him to probe its nature and cause.

  I was desirous to learn how far down the body blushes extend; and Sir J. Paget, who necessarily has frequent opportunities for observation, has kindly attended to this point for me during two or three years. He finds that with women who blush intensely on the face, ears, and nape of neck, the blush does not commonly extend any lower down the body. It is rare to see it as low down as the collar-bones and shoulder-blades; and he has never himself seen a single instance in which it extended below the upper part of the chest. He has also noticed that blushes sometimes die away downwards, not gradually and insensibly, but by irregular ruddy blotches. Dr Langstaff has likewise observed for me several women whose bodies did not in the least redden while their faces were crimsoned with blushes. With the insane, some of whom appear to be particularly liable to blushing, Dr J. Crichton Browne has several times seen the blush extend as far down as the collar-bones, and in two instances to the breasts. He gives me the case of a married woman, aged twenty-seven, who suffered from epilepsy. On the morning after her arrival in the Asylum, Dr Browne, together with his assistants, visited her whilst she was in bed. The moment that he approached, she blushed deeply over her cheeks and temples; and the blush spread quickly to her ears. She was much agitated and tremulous. He unfastened the collar of her chemise in order to examine the state of her lungs; and then a brilliant blush rushed over her chest, in an arched line over the upper third of each breast, and extended downwards between the breasts nearly to the ensiform cartilage of the sternum. This case is interesting, as the blush did not thus extend downwards until it became intense by her attention being drawn to this part of her person. As the examination proceeded she became composed, and the blush disappeared; but on several subsequent occasions the same phenomena were observed.

  The foregoing facts show that, as a general rule, with English women, blushing does not extend beneath the neck and upper part of the chest. Nevertheless Sir J. Paget informs me that he has lately heard of a case, on which he can fully rely, in which a little girl, shocked by what she imagined to be an act of indelicacy, blushed all over her abdomen and the upper parts of her legs. Moreau also relates, on the authority of a celebrated painter, that the chest, shoulders, arms, and whole body of a girl, who unwillingly consented to serve as a model, reddened when she was first divested of her clothes.

  It is a rather curious question why, in most cases the face, ears, and neck alone redden, inasmuch as the whole surface of the body often tingles and grows hot. This seems to depend, chiefly, on the face and adjoining parts of the skin having been habitually exposed to the air, light, and alternations of temperature, by which the small arteries not only have acquired the habit of readily dilating and contracting, but appear to have become unusually developed in comparison with other parts of the surface … Nevertheless it may be doubted whether the habitual exposure of the skin of the face and neck, and its consequent power of reaction under stimulants of all kinds, is by itself sufficient to account for the much greater tendency in English women of these parts than of others to blush; for the hands are well supplied with nerves and small vessels, and have been as much exposed to the air as the face or neck, and yet the hands rarely blush … Of all parts of the body, the face is most considered and regarded, as is natural from its being the chief seat of expression and the source of the voice. It is also the chief seat of beauty and of ugliness, and throughout the world is the most ornamented. The face, therefore, will have been subjected during many generations to much closer and more earnest self-attention than any other part of the body; and in accordance with the principle here advanced we can understand why it should be the most liable to blush.

  The effect of Darwin’s theory of evolution on man’s self-image has been momentous. Sigmund Freud, in his essay ‘A Difficulty in Psycho-Analysis’, compares it to the Copernican revolution which dealt an irreparable blow to human narcissism by removing the earth from the centre of the universe.

  In the course of the development of civilization man acquired a dominating position over his fellow-creatures in the animal kingdom. Not content with this supremacy, however, he began to place a gulf between his nature and theirs. He denied the possession of reason to them, and to himself he attributed an immortal soul, and made claims to a divine descent which permitted him to break the bond of community between him and the animal kingdom. Curiously enough, this piece of arrogance is still foreign to children, just as it is to primitive and primaeval man. It is the result of a later, more pretentious stage of development. At the level of totemism primitive man had no repugnance to tracing his descent from an animal ancestor. In myths, which contain the precipitate of this ancient attitude of mind, the gods take animal shapes, and in the art of earliest times they are portrayed with animals’ heads. A child can see no difference between his own nature and that of animals. He is not astonished at animals thinking and talking in fairy-tales; he will transfer an emotion of fear which he feels for his human father onto a dog or a horse, without intending any derogation of his father by it. Not until he is grown up does he become so far estranged from animals as to use their names in vilification of human beings.

  We all know that little more than half a century ago the researches of Charles Darwin and his collaborators and forerunners put an end to this presumption on the part of man. Man is not a being different from animals or superior to them; he himself is of animal descent, being more closely related to some species and more distantly to others. The acquisitions he has subsequently made have not succeeded in effacing the evidences, both in his physical structure and in his mental dispositions, of his parity with them. This was the second, the biological blow to human narcissism.

  Sources: Charles Darwin, Journal of Researches into the
Geology and Natural History of the Various Countries Visited by H.M.S. Beagle, London, Henry Colburn, 1839, On the Origin of Species by Means of Natural Selection, London, John Murray, 1859, The Descent of Man, London, John Murray, 1871, The Expression of the Emotions in Man and Animals, London, John Murray, 1872. The Standard Edition of the Complete Psychological Works of Sigmund Freud. Translated from the German under the General Editorship of James Strachey, volume XVII, London, The Hogarth Press and the Institute of Psychoanalysis, 1955.

  The Discovery of Prehistory

  Prehistory was discovered in the mid-nineteenth century in Denmark. This account of the process is from Daniel J. Boorstin’s The Discoverers (1983). Dr Boorstin was for twenty-five years a Professor of American History at Chicago, and became Librarian of Congress in 1975.

  Surviving objects had a special power to help people grasp the past. But the buried relics in Rome and Greece simply documented a past familiar from sacred or classical literature. The discovery of prehistory through objects would reach back far beyond the written word and vastly extended the dimensions of human history.