In the period from the downfall of Rome to the revival of learning, one eminent theologian, St. Augustine, stands in relief for the openness of his mind to new truth and for his expressions upon the relation of revelation in the Scriptures to the observation of nature. His position will be more clearly indicated in the chapter dealing with the rise of evolutionary thought.
Perhaps it has been the disposition of historians to paint the Middle Ages in too dark colors in order to provide a background on which fitly to portray the subsequent awakening. It was a remolding period through which it was necessary to pass after the overthrow of ancient civilization and the mixture of the less advanced people of the North with those of the South. The opportunities for advance were greatly circumscribed; the scarcity of books and the lack of facilities for travel prevented any general dissemination of learning, while the irresponsible method of the time, of appealing to authority on all questions, threw a barrier across the stream of progress. Intellectuality was not, however, entirely crushed during the prevalence of these conditions. The medieval philosophers were masters of the metaphysical method of argument, and their mentality was by no means dull. While some branches of learning might make a little advance, the study of nature suffered the most, for the knowledge of natural phenomena necessitates a mind turned outward in direct observation of the phenomena of the natural and physical universe.
Renewal of Observation.—It was an epoch of great importance, therefore, when men began again to observe, and to attempt, even in an unskilful way, hampered by intellectual inheritance and habit, to unravel the mysteries of nature and to trace the relation between causes and effects in the universe. This new movement was a revolt of the intellect against existing conditions. In it were locked up all the benefits that have accrued from the development of modern science. Just as the decline had been due to many causes, so also the general revival was complex. The invention of printing, the voyages of mariners, the rise of universities, and the circulation of ideas consequent upon the Crusades, all helped to disseminate the intellectual ferment. These generic influences aided in molding the environment, but, just as the pause in science had been due to the turning away from nature and to new mental interests, so the revival was a return to nature and to the method of science. The pioneers had to be men of determined independence; they labored against self-interest as well as opposition from the church and the priesthood, and they withstood the terrors of the Inquisition and the loss of recognition and support.
In this uncongenial atmosphere men like Galileo, Descartes, and Vesalius established the new movement and overthrew the reign of authority. With the coming of Vesalius the new era of biological progress was opened, but its growth was a slow one; a growth of which we are now to be concerned in tracing the main features.
The Epochs in Biological History
It will be helpful to outline the great epochs of biological progress before taking them up for fuller consideration. The foundation of progress was the renewal of observation in which, as already stated, all modern science was locked up.
It was an epoch in biological history when Vesalius overthrew the authority of Galen, and studied at first hand the organization of the human body.
It was an epoch when William Harvey, by adding experiment to observation, demonstrated the circulation of the blood and created a new physiology. The two coördinate branches of biology were thus early outlined.
The introduction of the microscope, mainly through the labors of Grew, Hooke, Malpighi, and Leeuwenhoek, opened a new world to the investigator, and the work of these men marks an epoch in the progress of independent inquiry.
Linnæus, by introducing short descriptions and uniform names for animals and plants, greatly advanced the subject of natural history.