Biology and Its Makers / With Portraits and Other Illustrations

by William A. Locy

In order to find the next famous naturalist of antiquity, it is necessary to look to Rome. Rome, although great in political power, never became a true culture center, characterized by originality. All that remains of their thought shows us that the Roman people were not creative. In the capital of the empire, the center of its life, there arose no great scientific investigator.

Fig. 2.—Pliny, 23-79 A.D.

Pliny.—The situation is represented by Pliny the Elder (23-79 A.D.), Roman general and littérateur (Fig. 2). His works on natural history, filling thirty-seven volumes, have been preserved with greater completeness than those of other ancient writers. Their overwhelming bulk seems to have produced an impression upon those who, in the nineteenth century, heralded him as the greatest naturalist of antiquity. But an examination of his writings shows that he did nothing to deepen or broaden the knowledge of nature, and his Natural History marks a distinct retrograde movement. He was, at best, merely a compiler—"a collector of anecdotes"—who, forsaking observation, indiscriminately mixed fable, fact, and fancy taken from the writings of others. He emphasized the feature of classification which Aristotle had held in proper subordination, and he replaced the classification of Aristotle, founded on plan of organization, by a highly artificial one, founded on the incidental circumstance of the abodes of animals—either in air, water, or on the earth.

The Arrest of Inquiry and its Effects.—Thus, natural history, transferred from a Greek to a Roman center, was already on the decline in the time of Pliny; but it was destined to sink still lower. It is an old, oft-repeated story how, with the overthrow of ancient civilization, the torch of learning was nearly extinguished. Not only was there a complete political revolution; there was also a complete change in the mental interests of mankind. The situation is so complex that it is difficult to state it with clearness. So far as science is concerned, its extinction was due to a turning away from the external world, and a complete arrest of inquiry into the phenomena of nature. This was an important part of that somber change which came over all mental life.

One of the causes that played a considerable part in the cessation of scientific investigation was the rise of the Christian church and the dominance of the priesthood in all intellectual as well as in spiritual life. The world-shunning spirit, so scrupulously cultivated by the early Christians, prompted a spirit which was hostile to observation. The behest to shun the world was acted upon too literally. The eyes were closed to nature and the mind was directed toward spiritual matters, which truly seemed of higher importance. Presently, the observation of nature came to be looked upon as proceeding from a prying and impious curiosity.

Books were now scarcer than during the classical period; the schools of philosophy were reduced, and the dissemination of learning ceased. The priests who had access to the books assumed direction of intellectual life. But they were largely employed with the analysis of the supernatural, without the wholesome check of observation and experiment; mystical explanations were invented for natural phenomena, while metaphysical speculation became the dominant form of mental activity.

Authority Declared the Source of Knowledge.—In this atmosphere controversies over trivial points were engendered, and the ancient writings were quoted as sustaining one side or the other. All this led to the referring of questions as to their truth or error to authority as the source of knowledge, and resulted in a complete eclipse of reason. Amusing illustrations of the situation are abundant; as when, in the Middle Ages, the question of the number of teeth in the horse was debated with great heat in many contentious writings. Apparently none of the contestants thought of the simple expedient of counting them, but tried only to sustain their position by reference to authority. Again, one who noticed spots on the sun became convinced of the error of his eyes because Aristotle had somewhere written "The face of the sun is immaculate."

This was a barren period not only for science, but also for ecclesiastical advance. Notwithstanding the fact that for more than a thousand years the only new works were written by professional theologians, there was no substantial advance in their field, and we cannot escape the reflection that the reciprocal action of free inquiry is essential to the growth of theology as of other departments of learning.