We have, indeed, much the same kind and quantity of direct evidence that all organic beings have arisen through the actions of natural causes, which we have that all the structural complexities of the Earth's crust have arisen through the actions of natural causes. Between the known modifications undergone by organisms, and the totality of modifications displayed in their structures, there is no greater disproportion than between the observed geological changes, and the totality of geological changes supposed to have been similarly caused. Here and there are sedimentary deposits now slowly taking place. At this place a shore has been greatly encroached on by the sea during recorded times; and at another place an estuary has become shallower within some generations. In one region an upheaval is going on at the rate of a few feet in a century; while in another region occasional earthquakes cause slight variations of level. Appreciable amounts of denudation by water are visible in some localities; and in other localities glaciers are detected in the act of grinding down the rocky surfaces over which they glide. But these changes are infinitesimal compared with the aggregate of changes to which the Earth's crust testifies, even in its still extant systems of strata. If, then, the small changes now being wrought on the Earth's crust by natural agencies, yield warrant for concluding that by such agencies acting through vast epochs, all the structural complexities of the Earth's crust have been produced; do not the small known modifications produced in races of organisms by natural agencies, yield warrant for concluding that by natural agencies have been produced all those structural complexities which we see in them?
The hypothesis of Evolution then, has direct support from facts which, though small in amount, are of the kind required; and the ratio which these facts bear to the generalization based on them, seems as great as is the ratio between facts and generalization which, in another case, produces conviction.
§ 120. Let us put ourselves for a moment in the position of those who, from their experiences of human modes of action, draw differences respecting the mode of action of that Ultimate Power manifested to us through phenomena. We shall find the supposition that each kind of organism was separately designed and put together, to be much less consistent with their professed conception of this Ultimate Power, than is the supposition that all kinds of organisms have resulted from one unbroken process. Irregularity of method is a mark of weakness. Uniformity of method is a mark of strength. Continual interposition to alter a pre-arranged set of actions, implies defective arrangement in those actions. The maintenance of those actions, and the working out by them of the highest results, implies completeness of arrangement. If human workmen, whose machines as at first constructed require perpetual adjustment, show their increasing skill by making their machines self-adjusting; then, those who figure to themselves the production of the world and its inhabitants by a "Great Artificer," must admit that the achievement of this end by a persistent process, adapted to all contingencies, implies greater skill than its achievement by the process of meeting the contingencies as they severally arise.
So, too, it is with the contrast under its moral aspect. We saw that to the hypothesis of special creations, a difficulty is presented by the absence of high forms of life during immeasurable epochs of the Earth's existence. But to the hypothesis of evolution, absence of them is no such obstacle. Suppose evolution, and this question is necessarily excluded. Suppose special creations, and this question can have no satisfactory answer. Still more marked is the contrast between the two hypotheses, in presence of that vast amount of suffering entailed on all orders of sentient beings by their imperfect adaptations to their conditions of life, and the further vast amount of suffering entailed on them by enemies and by parasites. We saw that if organisms were severally designed for their respective places in Nature, the inevitable conclusion is that these innumerable kinds of inferior organisms which prey on superior organisms, were intended to inflict all the pain and mortality which results. But the hypothesis of evolution involves us in no such dilemma. Slowly, but surely, evolution brings about an increasing amount of happiness. In all forms of organization there is a progressive adaptation, and a survival of the most adapted. If, in the uniform working out of the process, there are evolved organisms of low types which prey on those of higher types, the evils inflicted form but a deduction from the average benefits. The universal multiplication of the most adapted must cause the spread of those superior organisms which, in one way or other, escape the invasions of the inferior; and so tends to produce a type less liable to the invasions of the inferior. Thus the evils accompanying evolution are ever being self-eliminated. Though there may arise the question—Why could they not have been avoided? there does not arise the question—Why were they deliberately inflicted? Whatever may be thought of them, it is clear that they do not imply gratuitous malevolence.
§ 121. In all respects, then, the hypothesis of evolution contrasts favourably with the hypothesis of special creation. It has arisen in comparatively-instructed times and in the most cultivated class. It is one of those beliefs in the uniform concurrence of phenomena, which are gradually supplanting beliefs in their irregular and arbitrary concurrence; and it belongs to a genus of these beliefs which has of late been rapidly spreading. It is a definitely-conceivable hypothesis; being simply an extension to the organic world at large, of a conception framed from our experiences of individual organisms; just as the hypothesis of universal gravitation was an extension of the conception which our experiences of terrestrial gravitation had produced. This definitely-conceivable hypothesis, besides the support of numerous analogies, has the support of direct evidence. We have proof that there is going on a process of the kind alleged; and though the results of this process, as actually witnessed, are minute in comparison with the totality of results ascribed to it, yet they bear to such totality a ratio as great as that by which an analogous hypothesis is justified. Lastly, that sentiment which the doctrine of special creations is thought necessary to satisfy, is much better satisfied by the doctrine of evolution; since this doctrine raises no contradictory implications respecting the Unknown Cause, such as are raised by the antagonist doctrine.
And now, having observed how, under its most general aspects, the hypothesis of organic evolution commends itself to us by its derivation, by its coherence, by its analogies, by its direct evidence, by its implications; let us go on to consider the several orders of facts which yield indirect support to it. We will begin by noting the harmonies between it and sundry of the inductions set forth in Part II.
CHAPTER IV.
THE ARGUMENTS FROM CLASSIFICATION.
§ 122. In [§ 103], we saw that the relations which exist among the species, genera, orders, and classes of organisms, are not interpretable as results of any such causes as have usually been assigned. We will here consider whether they are interpretable as the results of evolution. Let us first contemplate some familiar facts.
The Norwegians, Swedes, Danes, Germans, Dutch, and Anglo-Saxons, form together a group of Scandinavian races, which are but slightly divergent in their characters. Welsh, Irish, and Highlanders, though they have differences, have not such differences as hide a decided community of nature: they are classed together as Celts. Between the Scandinavian race as a whole and the Celtic race as a whole, there is a distinction greater than that between the sub-divisions which make up the one or the other. Similarly, the several peoples inhabiting Southern Europe are more nearly allied to one another, than the aggregate they form is allied to the aggregates of Northern peoples. If, again, we compare these European varieties of Man, taken as a group, with that group of Eastern varieties which had a common origin with it, we see a stronger contrast than between the groups of European varieties themselves. And once more, ethnologists find differences of still higher importance between the Aryan stock as a whole and the Mongolian stock as a whole, or the Negro stock as a whole. Though these contrasts are partially obscured by intermixtures, they are not so much obscured as to hide the truths that the most-nearly-allied varieties of Man are those which diverged from one another at comparatively-recent periods; that each group of nearly-allied varieties is more strongly contrasted with other such groups that had a common origin with it at a remoter period; and so on until we come to the largest groups, which are the most strongly contrasted, and of whose divergence no trace is extant.