M. Rutimeyer,* however, an able osteologist, referred to in the earlier chapters of this work, has just announced the discovery in Eocene strata, in the Swiss Jura, of a monkey allied to the lemurs, but as he has only obtained as yet a small fragment of a jaw with three molar teeth, we must wait for fuller information before we confidently rely on the claims of his Coenopithecus lemuroides to take rank as one of the Primates.
(* Rutimeyer, "Eocene Saugethiere" Zurich 1862.)
HALLAM ON MAN'S PLACE IN THE CREATION.
Hallam, in his "Literature of Europe," after indulging in some profound reflections on "the thoughts of Pascal," and the theological dogmas of his school respecting the fallen nature of Man, thus speaks of Man's place in the creation—"It might be wandering from the proper subject of these volumes if we were to pause, even shortly, to inquire whether, while the creation of a world so full of evil must ever remain the most inscrutable of mysteries, we might not be led some way in tracing the connection of moral and physical evil in mankind, with his place in that creation, and especially, whether the law of continuity, which it has not pleased his Maker to break with respect to his bodily structure, and which binds that, in the unity of one great type, to the lower forms of animal life by the common conditions of nourishment, reproduction, and self-defence, has not rendered necessary both the physical appetites and the propensities which terminate in self; whether again the superior endowments of his intellectual nature, his susceptibility of moral emotion, and of those disinterested affections which, if not exclusively, he far more intensely possesses than an inferior being—above all, the gifts of conscience and a capacity to know God, might not be expected, even beforehand, by their conflict with the animal passions, to produce some partial inconsistencies, some anomalies at least, which he could not himself explain in so compound a being. Every link in the long chain of creation does not pass by easy transition into the next. There are necessary chasms, and, as it were, leaps from one creature to another, which, though no exceptions to the law of continuity, are accommodations of it to a new series of being. If Man was made in the image of God, he was also made in the image of an ape. The framework of the body of him who has weighed the stars and made the lightning his slave, approaches to that of a speechless brute, who wanders in the forests of Sumatra. Thus standing on the frontier land between animal and angelic natures, what wonder that he should partake of both!"*
(* Hallam, "Introduction to the Literature of Europe" etc.
volume 4 page 162.)
The law of continuity here spoken of, as not being violated by occasional exceptions, or by leaps from one creature to another, is not the law of variation and natural selection above explained (Chapter 21), but that unity of plan supposed to exist in the Divine Mind, whether realised or not materially and in the visible creation, of which the "links do not pass by an easy transition" the one into the other, at least as beheld by us.
Dr. Asa Gray, an eminent American botanist, to whom we are indebted for a philosophical essay of great merit on the "Origin of Species by Variation and Natural Selection," has well observed, when speaking of the axiom of Leibnitz, "Natura non agit saltatim," that nature secures her ends and makes her distinctions, on the whole, manifest and real, but without any important breaks or long leaps. "We need not wonder that gradations between species and varieties should occur, or that genera and other groups should not be absolutely limited, though they are represented to be so in our systems. The classifications of the naturalist define abruptly where nature more or less blends. Our systems are nothing if not definite."
The same writer reminds us that "plants and animals are so different, that the difficulty of the ordinary observer would be to find points of comparison, whereas, with the naturalist, it is all the other way. All the broad differences vanish one by one as we approach the lower confines of the animal and vegetable kingdoms, and no absolute distinction whatever is now known between them."*
(* Gray, "Natural Selection not inconsistent with Natural
Theology" Trubner & Co. London 1861 page 55.)
The author of an elaborate review of Darwin's "Origin of Species," himself an accomplished geologist, declares that if we embrace the doctrine of the continuous variation of all organic forms from the lowest to the highest, including Man as the last link in the chain of being, there must have been a transition from the instinct of the brute to the noble mind of Man; and in that case, "where," he asks, "are the missing links, and at what point of his progressive improvement did Man acquire the spiritual part of his being, and become endowed with the awful attribute of immortality?"*