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But the blindness of those who think it absurd to suppose that complex organic forms may have arisen by successive modifications out of simple ones, becomes astonishing when we remember that complex organic forms are daily being thus produced. A tree differs from a seed immeasurably in every respect–in bulk, in structure, in colour, in form, in chemical composition: differs so greatly that no visible resemblance of any kind can be pointed out between them. Yet is the one changed in the course of a few years into the other: changed so gradually, that at no moment can it be said–Now the seed ceases to be, and the tree exists. What can be more widely contrasted than a newly-born child and the small, semi-transparent spherule constituting the human ovum? The infant is so complex in structure that a cyclopaedia is needed to describe its constituent parts. The germinal vesicle is so simple that it may be defined in a line. Nevertheless a few months suffice to develop the one out of the other; and that, too, by a series of modifications so small, that were the embryo examined at successive minutes, even a microscope would with difficulty disclose any sensible changes. That the uneducated and the ill-educated should think the hypothesis that all races of beings, man inclusive, may in process of time have been evolved from the simplest monad, a ludicrous one, is not to be wondered at. But for the physiologist, who knows that every individual being is so evolved–who knows, further, that in their earliest condition the germs of all plants and animals whatever are so similar, “that there is no appreciable distinction amongst them, which would enable it to be determined whether a particular molecule is the germ of a Conferva or of an Oak, of a Zoophyte or of a Man;”[1]–for him to make a difficulty of the matter is inexcusable. Surely if a single cell may, when subjected to certain influences, become a man in the space of twenty years; there is nothing absurd in the hypothesis that under certain other influences, a cell may, in the course of millions of years, give origin to the human race.

We have, indeed, in the part taken by many scientific men in this controversy of “Law versus Miracle,” a good illustration of the tenacious vitality of superstitions. Ask one of our leading geologists or physiologists whether he believes in the Mosaic account of the creation, and he will take the question as next to an insult. Either he rejects the narrative entirely, or understands it in some vague nonnatural sense. Yet one part of it he unconsciously adopts; and that, too, literally. For whence has he got this notion of “special creations,” which he thinks so reasonable, and fights for so vigorously? Evidently he can trace it back to no other source than this myth which he repudiates. He has not a single fact in nature to cite in proof of it; nor is he prepared with any chain of reasoning by which it may be established. Catechize him, and he will be forced to confess that the notion was put into his mind in childhood as part of a story which he now thinks absurd. And why, after rejecting all the rest of the story, he should strenuously defend this last remnant of it, as though he had received it on valid authority, he would be puzzled to say.

FOOTNOTE:

[Footnote 1: Carpenter, Principles of Comparative Physiology, p. 474.]