Turning to the other kind of evidence: Sir J. Lubbock has shewn that some savages have recently improved a little in some of their simpler arts. From the 183extremely curious account which he gives of the weapons, tools, and arts, used or practised by savages in various parts of the world, it cannot be doubted that these have nearly all been independent discoveries, excepting perhaps the art of making fire.253 The Australian boomerang is a good instance of one such independent discovery. The Tahitians when first visited had advanced in many respects beyond the inhabitants of most of the other Polynesian islands. There are no just grounds for the belief that the high culture of the native Peruvians and Mexicans was derived from any foreign source;254 many native plants were there cultivated, and a few native animals domesticated. We should bear in mind that a wandering crew from some semi-civilised land, if washed to the shores of America, would not, judging from the small influence of most missionaries, have produced any marked effect on the natives, unless they had already become somewhat advanced. Looking to a very remote period in the history of the world, we find, to use Sir J. Lubbock’s well-known terms, a paleolithic and neolithic period; and no one will pretend that the art of grinding rough flint tools was a borrowed one. In all parts of Europe, as far east as Greece, in Palestine, India, Japan, New Zealand, and Africa, including Egypt, flint tools have been discovered in abundance; and of their use the existing inhabitants retain no tradition. There is also indirect evidence of their former use by the Chinese and ancient Jews. Hence there can hardly be a doubt that the inhabitants of these many countries, which include nearly the whole civilised world, were once in a barbarous condition. To believe that man was aboriginally 184 civilised and then suffered utter degradation in so many regions, is to take a pitiably low view of human nature. It is apparently a truer and more cheerful view that progress has been much more general than retrogression; that man has risen, though by slow and interrupted steps, from a lowly condition to the highest standard as yet attained by him in knowledge, morals, and religion.
* * *
185
CHAPTER VI.
On the Affinities and Genealogy of Man.
Position of man in the animal series—The natural system genealogical—Adaptive characters of slight value—Various small points of resemblance between man and the Quadrumana—Rank of man in the natural system—Birthplace and antiquity of man—Absence of fossil connecting-links—Lower stages in the genealogy of man, as inferred, firstly from his affinities and secondly from his structure—Early androgynous condition of the Vertebrata—Conclusion.
Even if it be granted that the difference between man and his nearest allies is as great in corporeal structure as some naturalists maintain, and although we must grant that the difference between them is immense in mental power, yet the facts given in the previous chapters declare, as it appears to me, in the plainest manner, that man is descended from some lower form, notwithstanding that connecting-links have not hitherto been discovered.
Man is liable to numerous, slight, and diversified variations, which are induced by the same general causes, are governed and transmitted in accordance with the same general laws, as in the lower animals. Man tends to multiply at so rapid a rate that his offspring are necessarily exposed to a struggle for existence, and consequently to natural selection. He has given rise to many races, some of which are so different that they have often been ranked by naturalists as distinct species. His body is constructed on the same homological plan as that of other mammals, independently of the uses to which the several parts may be put. He186 passes through the same phases of embryological development. He retains many rudimentary and useless structures, which no doubt were once serviceable. Characters occasionally make their reappearance in him, which we have every reason to believe were possessed by his early progenitors. If the origin of man had been wholly different from that of all other animals, these various appearances would be mere empty deceptions; but such an admission is incredible. These appearances, on the other hand, are intelligible, at least to a large extent, if man is the co-descendant with other mammals of some unknown and lower form.
Some naturalists, from being deeply impressed with the mental and spiritual powers of man, have divided the whole organic world into three kingdoms, the Human, the Animal, and the Vegetable, thus giving to man a separate kingdom.255 Spiritual powers cannot be compared or classed by the naturalist; but he may endeavour to shew, as I have done, that the mental faculties of man and the lower animals do not differ in kind, although immensely in degree. A difference in degree, however great, does not justify us in placing man in a distinct kingdom, as will perhaps be best illustrated by comparing the mental powers of two insects, namely, a coccus or scale-insect and an ant, which undoubtedly belong to the same class. The difference is here greater, though of a somewhat different kind, than that between man and the highest mammal. The female coccus, whilst young, attaches itself by its proboscis to a plant; sucks the sap but never moves again; is fertilised and lays eggs; and this is its whole history. On the other hand, to describe the habits and mental 187powers of a female ant, would require, as Pierre Huber has shewn, a large volume; I may, however, briefly specify a few points. Ants communicate information to each other, and several unite for the same work, or games of play. They recognise their fellow-ants after months of absence. They build great edifices, keep them clean, close the doors in the evening, and post sentries. They make roads, and even tunnels under rivers. They collect food for the community, and when an object, too large for entrance, is brought to the nest, they enlarge the door, and afterwards build it up again.256 They go out to battle in regular bands, and freely sacrifice their lives for the common weal. They emigrate in accordance with a preconcerted plan. They capture slaves. They keep Aphides as milch-cows. They move the eggs of their aphides, as well as their own eggs and cocoons, into warm parts of the nest, in order that they may be quickly hatched; and endless similar facts could be given. On the whole, the difference in mental power between an ant and a coccus is immense; yet no one has ever dreamed of placing them in distinct classes, much less in distinct kingdoms. No doubt this interval is bridged over by the intermediate mental powers of many other insects; and this is not the case with man and the higher apes. But we have every reason to believe that breaks in the series are simply the result of many forms having become extinct.
Professor Owen, relying chiefly on the structure of the brain, has divided the mammalian series into four sub-classes. One of these he devotes to man; in another he places both the marsupials and the monotremata; so that he makes man as distinct from all other mam188mals as are these two latter groups conjoined. This view has not been accepted, as far as I am aware, by any naturalist capable of forming an independent judgment, and therefore need not here be further considered.
We can understand why a classification founded on any single character or organ—even an organ so wonderfully complex and important as the brain—or on the high development of the mental faculties, is almost sure to prove unsatisfactory. This principle has indeed been tried with hymenopterous insects; but when thus classed by their habits or instincts, the arrangement proved thoroughly artificial.257 Classifications may, of course, be based on any character whatever, as on size, colour, or the element inhabited; but naturalists have long felt a profound conviction that there is a natural system. This system, it is now generally admitted, must be, as far as possible, genealogical in arrangement,—that is, the co-descendants of the same form must be kept together in one group, separate from the co-descendants of any other form; but if the parent-forms are related, so will be their descendants, and the two groups together will form a larger group. The amount of difference between the several groups—that is the amount of modification which each has undergone—will be expressed by such terms as genera, families, orders, and classes. As we have no record of the lines of descent, these lines can be discovered only by observing the degrees of resemblance between the beings which are to be clas
sed. For this object numerous points of resemblance are of much more importance than the amount of similarity or dissimilarity in a few points. If two languages were found to resemble each other in a multitude of 189words and points of construction, they would be universally recognised as having sprung from a common source, notwithstanding that they differed greatly in some few words or points of construction. But with organic beings the points of resemblance must not consist of adaptations to similar habits of life: two animals may, for instance, have had their whole frames modified for living in the water, and yet they will not be brought any nearer to each other in the natural system. Hence we can see how it is that resemblances in unimportant structures, in useless and rudimentary organs, and in parts not as yet fully developed or functionally active, are by far the most serviceable for classification; for they can hardly be due to adaptations within a late period; and thus they reveal the old lines of descent or of true affinity.
We can further see why a great amount of modification in some one character ought not to lead us to separate widely any two organisms. A part which already differs much from the same part in other allied forms has already, according to the theory of evolution, varied much; consequently it would (as long as the organism remained exposed to the same exciting conditions) be liable to further variations of the same kind; and these, if beneficial, would be preserved, and thus continually augmented. In many cases the continued development of a part, for instance, of the beak of a bird, or of the teeth of a mammal, would not be advantageous to the species for gaining its food, or for any other object; but with man we can see no definite limit, as far as advantage is concerned, to the continued development of the brain and mental faculties. Therefore in determining the position of man in the natural or genealogical system, the extreme development of his brain ought not to outweigh a multitude of resem190blances in other less important or quite unimportant points.
The greater number of naturalists who have taken into consideration the whole structure of man, including his mental faculties, have followed Blumenbach and Cuvier, and have placed man in a separate Order, under the title of the Bimana, and therefore on an equality with the Orders of the Quadrumana, Carnivora, &c. Recently many of our best naturalists have recurred to the view first propounded by Linnæus, so remarkable for his sagacity, and have placed man in the same Order with the Quadrumana, under the title of the Primates. The justice of this conclusion will be admitted if, in the first place, we bear in mind the remarks just made on the comparatively small importance for classification of the great development of the brain in man; bearing, also, in mind that the strongly-marked differences between the skulls of man and the Quadrumana (lately insisted upon by Bischoff, Aeby, and others) apparently follow from their differently developed brains. In the second place, we must remember that nearly all the other and more important differences between man and the Quadrumana are manifestly adaptive in their nature, and relate chiefly to the erect position of man; such as the structure of his hand, foot, and pelvis, the curvature of his spine, and the position of his head. The family of seals offers a good illustration of the small importance of adaptive characters for classification. These animals differ from all other Carnivora in the form of their bodies and in the structure of their limbs, far more than does man from the higher apes; yet in every system, from that of Cuvier to the most recent one by Mr. Flower,258 seals are ranked as a mere family 191in the Order of the Carnivora. If man had not been his own classifier, he would never have thought of founding a separate order for his own reception.
It would be beyond my limits, and quite beyond my knowledge, even to name the innumerable points of structure in which man agrees with the other Primates. Our great anatomist and philosopher, Prof. Huxley, has fully discussed this subject,259 and has come to the conclusion that man in all parts of his organisation differs less from the higher apes, than these do from the lower members of the same group. Consequently there “is no justification for placing man in a distinct order.”
In an early part of this volume I brought forward various facts, shewing how closely man agrees in constitution with the higher mammals; and this agreement, no doubt, depends on our close similarity in minute structure and chemical composition. I gave, as instances, our liability to the same diseases, and to the attacks of allied parasites; our tastes in common for the same stimulants, and the similar effects thus produced, as well as by various drugs; and other such facts.
As small unimportant points of resemblance between man and the higher apes are not commonly noticed in systematic works, and as, when numerous, they clearly reveal our relationship, I will specify a few such points. The relative position of the features are manifestly the same in man and the Quadrumana; and the various emotions are displayed by nearly similar movements of the muscles and skin, chiefly above the eyebrows and round the mouth. Some few expressions are, indeed, almost the same, as in the weeping of certain kinds of monkeys, and in the laughing noise made by others, during which the corners of the mouth are drawn back192wards, and the lower eyelids wrinkled. The external ears are curiously alike. In man the nose is much more prominent than in most monkeys; but we may trace the commencement of an aquiline curvature in the nose of the Hoolock Gibbon; and this in the Semnopithecus nasica is carried to a ridiculous extreme.
The faces of many monkeys are ornamented with beards, whiskers, or moustaches. The hair on the head grows to a great length in some species of Semnopithecus;260 and in the Bonnet monkey (Macacus radiatus) it radiates from a point on the crown, with a parting down the middle, as in man. It is commonly said that the forehead gives to man his noble and intellectual appearance; but the thick hair on the head of the Bonnet monkey terminates abruptly downwards, and is succeeded by such short and fine hair, or down, that at a little distance the forehead, with the exception of the eyebrows, appears quite naked. It has been erroneously asserted that eyebrows are not present in any monkey. In the species just named the degree of nakedness of the forehead differs in different individuals; and Eschricht states261 that in our children the limit between the hairy scalp and the naked forehead is sometimes not well defined; so that here we seem to have a trifling case of reversion to a progenitor, in whom the forehead had not as yet become quite naked.
It is well known that the hair on our arms tends to converge from above and below to a point at the elbow. This curious arrangement, so unlike that in most of the lower mammals, is common to the gorilla, chimpanzee, orang, some species of Hylobates, and even to some few American monkeys. But in Hylobates agilis the hair 193on the fore-arm is directed downwards or towards the wrist in the ordinary manner; and in H. lar it is nearly erect, with only a very slight forward inclination; so that in this latter species it is in a transitional state. It can hardly be doubted that with most mammals the thickness of the hair and its direction on the back is adapted to throw off the rain; even the transverse hairs on the fore-legs of a dog may serve for this end when he is coiled up asleep. Mr. Wallace remarks that the convergence of the hair towards the elbow on the arms of the orang (whose habits he has so carefully studied) serves to throw off the rain, when, as is the custom of this animal, the arms are bent, with the hands clasped round a branch or over its own head. We should, however, bear in mind that the attitude of an animal may perhaps be in part determined by the direction of the hair; and not the direction of the hair by the attitude. If the above explanation is correct in the case of the orang, the hair on our fore-arms offers a curious record of our former state; for no one supposes that it is now of any use in throwing off the rain, nor in our present erect condition is it properly directed for this purpose.
It would, however, be rash to trust too much to the principle of adaptation in regard to the direction of the hair in man or his early progenitors; for it is impossible to study the figures given by Eschricht of the arrangement of the hair on the human fœtus (this being the same as in the adult) and not agree with this excellent observer that other and more complex causes have interv
ened. The points of convergence seem to stand in some relation to those points in the embryo which are last closed in during development. There appears, also, to exist some relation between the arrangement194 of the hair on the limbs, and the course of the medullary arteries.262
It must not be supposed that the resemblances between man and certain apes in the above and many other points—such as in having a naked forehead, long tresses on the head, &c.—are all necessarily the result of unbroken inheritance from a common progenitor thus characterised, or of subsequent reversion. Many of these resemblances are more probably due to analogous variation, which follows, as I have elsewhere attempted to shew,263 from co-descended organisms having a similar constitution and having been acted on by similar causes inducing variability. With respect to the similar direction of the hair on the fore-arms of man and certain monkeys, as this character is common to almost all the anthropomorphous apes, it may probably be attributed to inheritance; but not certainly so, as some very distinct American monkeys are thus characterised. The same remark is applicable to the tailless condition of man; for the tail is absent in all the anthropomorphous apes. Nevertheless this character cannot with certainty be attributed to inheritance, as the tail, though not absent, is rudimentary in several other Old World and in some New World species, and is quite absent in several species belonging to the allied group of Lemurs.
The Descent of Man Page 16