Was Man Created?

by Henry A. Mott

Fig. I.

Fig. I.—Represents Pouched Animals (Marsupialia). Kangaroo. (Popular Science Monthly, Feb., 1876.)

Let us now apply this theory of evolution to the physical world. No determined opposition by the mass of people is likely to be manifested to the doctrine of evolution as applied to the physical world, or even to the vegetable or animal world up to man; but the minute man is included—then is a voice raised up against it, and it was for this reason that Darwin in his first work on the "Theory of Descent" did not mention man as being included in the evolutionary series. He knew too well the foolish human weakness that existed.

In a recent work by Prof. Challes, he states that he regards the material universe as "a vast and wonderful mechanism of which the least wonderful thing is its being so constructed that we can understand it."

The following is a brief description of the various theories of the world's formation:

First Theory.—By the first theory the world is supposed to have existed from eternity under its actual form. Aristotle embraced this doctrine, and conceived the universe to be the eternal effect of an eternal cause; maintaining that not only the heavens and the earth, but all animate and inanimate beings, are without beginning. To use Huxley's illustration: If you can imagine a spectator on the earth, however far back in time, he would have seen a world "essentially similar, though not perhaps in all its details, to that which now exists. The animals which existed would be the ancestors of those which now exist, and like them; the plants in like manner would be such as we have now, and like them; and the supposition is that, at however distant a period of time you place your observer, he would still find mountains, lands, and waters, with animal and vegetable products flourishing upon them and sporting in them just as he finds now." This theory being perfectly inconsistent with facts, had to be abandoned.

Second Theory.—The second theory considers the universe eternal, but not its form. This was the system of Epicurus and most of the ancient philosophers and poets, who imagined the world either to be produced by fortuitous concourse of atoms existing from all eternity, or to have sprung out of the chaotic form which preceded its present state.

Third Theory.—By this theory the matter and form of the earth is ascribed to the direct agency of a spiritual cause. It is needless to say that this last theory has for its basis the popular account, generally credited to Moses in the first chapter of Genesis. I say popular, for it certainly is not a scientific account, nor was it the intention of the writer to make it so. The supposed object was to show the relation between the Creator and his works. If it had been an ultimate scientific account, the ablest minds of to-day would be unable to comprehend it, as science is progressive and constantly changing; in fifty thousand years to come, it would still appear utterly absurd. It cannot be said for this fact that the account is any the less true because it is not presented in scientific phraseology; for instance, when we remark in popular language "the sun rises," who shall say that though the expression is not astronomically true, we do not, for all practical purposes, utter as important a truth, as when we say, "The earth by its revolution brings us to that point where the sun becomes visible?" The language, also, in which the writer wrote was very imperfect; it had no equivalent to our word "air" or "atmosphere," properly speaking, for they knew not the words. "Their nearest approaches," according to J. Pye Smith, "were with words that denoted watery vapor condensed, and thus rendered visible, whether floating around them or seen in the breathing of animals; and words for smoke from substances burning; and for air in motion, wind, a zephyr whisper or a storm." It must also be remembered, "that the Hebrews had no term for the abstract ideas which we express by 'fluid' or 'matter.' If the writer had designed to express the idea, 'In the beginning God created matter,' he could not have found words to serve his purpose" (Phin).