Man and Nature; Or, Physical Geography as Modified by Human Action

by George P. Marsh

[25] It is an interesting and not hitherto sufficiently noticed fact, that the domestication of the organic world, so far as it has yet been achieved, belongs, not indeed to the savage state, but to the earliest dawn of civilization, the conquest of inorganic nature almost as exclusively to the most advanced stages of artificial culture. It is familiarly known to all who have occupied themselves with the psychology and habits of the ruder races, and of persons with imperfectly developed intellects in civilized life, that although these humble tribes and individuals sacrifice, without scruple, the lives of the lower animals to the gratification of their appetites and the supply of their other physical wants, yet they nevertheless seem to cherish with brutes, and even with vegetable life, sympathies which are much more feebly felt by civilized men. The popular traditions of the simpler peoples recognize a certain community of nature between man, brute animals, and even plants; and this serves to explain why the apologue or fable, which ascribes the power of speech and the faculty of reason to birds, quadrupeds, insects, flowers, and trees, is one of the earliest forms of literary composition.

In almost every wild tribe, some particular quadruped or bird, though persecuted as a destroyer of more domestic beasts, or hunted for food, is regarded with peculiar respect, one might almost say, affection. Some of the North American aboriginal nations celebrate a propitiatory feast to the manes of the intended victim before they commence a bear hunt; and the Norwegian peasantry have not only retained an old proverb which ascribes to the same animal "ti Mœnds Styrke og tolv Mœnds Vid," ten men's strength and twelve men's cunning, but they still pay to him something of the reverence with which ancient superstition invested him. The student of Icelandic literature will find in the saga of Finnbogi hinn rami a curious illustration of this feeling, in an account of a dialogue between a Norwegian bear and an Icelandic champion—dumb show on the part of Bruin, and chivalric words on that of Finnbogi—followed by a duel, in which the latter, who had thrown away his arms and armor in order that the combatants might meet on equal terms, was victorious. Drummond Hay's very interesting work on Morocco contains many amusing notices of a similar feeling entertained by the Moors toward the redoubtable enemy of their flocks—the lion.

This sympathy helps us to understand how it is that most if not all the domestic animals—if indeed they ever existed in a wild state—were appropriated, reclaimed and trained before men had been gathered into organized and fixed communities, that almost every known esculent plant had acquired substantially its present artificial character, and that the properties of nearly all vegetable drugs and poisons were known at the remotest period to which historical records reach. Did nature bestow upon primitive man some instinct akin to that by which she teaches the brute to select the nutritious and to reject the noxious vegetables indiscriminately mixed in forest and pasture?

This instinct, it must be admitted, is far from infallible, and, as has been hundreds of times remarked by naturalists, it is in many cases not an original faculty but an acquired and transmitted habit. It is a fact familiar to persons engaged in sheep husbandry in New England—and I have seen it confirmed by personal observation—that sheep bred where the common laurel, as it is called, Kalmia angustifolia, abounds, almost always avoid browsing upon the leaves of that plant, while those brought from districts where laurel is unknown, and turned into pastures where it grows, very often feed upon it and are poisoned by it. A curious acquired and hereditary instinct, of a different character, may not improperly be noticed here. I refer to that by which horses bred in provinces where quicksands are common avoid their dangers or extricate themselves from them. See Brémontier, Mémoire sur les Dunes, Annales des Ponts et Chaussées, 1833: premier sémestre, pp. 155-157.

It is commonly said in New England, and I believe with reason, that the crows of this generation are wiser than their ancestors. Scarecrows which were effectual fifty years ago are no longer respected by the plunderers of the cornfield, and new terrors must from time to time be invented for its protection. See Appendix, [No. 6].

Civilization has added little to the number of vegetable or animal species grown in our fields or bred in our folds, while, on the contrary, the subjugation of the inorganic forces, and the consequent extension of man's sway over, not the annual products of the earth only, but her substance and her springs of action, is almost entirely the work of highly refined and cultivated ages. The employment of the elasticity of wood and of horn, as a projectile power in the bow, is nearly universal among the rudest savages. The application of compressed air to the same purpose, in the blowpipe, is more restricted, and the use of the mechanical powers, the inclined plane, the wheel and axle, and even the wedge and lever, seems almost unknown except to civilized man. I have myself seen European peasants to whom one of the simplest applications of this latter power was a revelation.

[26] The difference between the relations of savage life, and of incipient civilization, to nature, is well seen in that part of the valley of the Mississippi which was once occupied by the mound builders and afterward by the far less developed Indian tribes. When the tillers of the fields, which must have been cultivated to sustain the large population that once inhabited those regions perished, or were driven out, the soil fell back to the normal forest state, and the savages who succeeded the more advanced race interfered very little, if at all, with the ordinary course of spontaneous nature.

[27] There is a possible—but only a possible—exception in the case of the American bison. See note on that subject in chap. iii, post.

[28] Whatever may be thought of the modification of organic species by natural selection, there is certainly no evidence that animals have exerted upon any form of life an influence analogous to that of domestication upon plants, quadrupeds, and birds reared artificially by man; and this is as true of unforeseen as of purposely effected improvements accomplished by voluntary selection of breeding animals.

[29] ——"And it may be remarked that, as the world has passed through these several stages of strife to produce a Christendom, so by relaxing in the enterprises it has learnt, does it tend downwards, through inverted steps, to wildness and the waste again. Let a people give up their contest with moral evil; disregard the injustice, the ignorance, the greediness, that may prevail among them, and part more and more with the Christian element of their civilization; and in declining this battle with sin, they will inevitably get embroiled with men. Threats of war and revolution punish their unfaithfulness; and if then, instead of retracing their steps, they yield again, and are driven before the storm, the very arts they had created, the structures they had raised, the usages they had established, are swept away; 'in that very day their thoughts perish.' The portion they had reclaimed from the young earth's ruggedness is lost; and failing to stand fast against man, they finally get embroiled with nature, and are thrust down beneath her ever-living hand."—Martineau's Sermon, "The Good Soldier of Jesus Christ."