VII. THE ANTIQUITY OF MAN AND PREHISTORIC ARCHAEOLOGY…

VII. THE ANTIQUITY OF MAN AND PREHISTORIC ARCHAEOLOGY

I. THE THUNDER-STONES.

While the view of chronology based upon the literal acceptance of Scripture texts was thus shaken by researches in Egypt, another line of observation and thought was slowly developed, even more fatal to the theological view.

From a very early period there had been dug from the earth, in various parts of the world, strangely shaped masses of stone, some rudely chipped, some polished: in ancient times the larger of these were very often considered as thunderbolts, the smaller as arrows, and all of them as weapons which had been hurled by the gods and other supernatural personages. Hence a sort of sacredness attached to them. In Chaldea, they were built into the wall of temples; in Egypt, they were strung about the necks of the dead. In India, fine specimens are to this day seen upon altars, receiving prayers and sacrifices.

Naturally these beliefs were brought into the Christian mythology and adapted to it. During the Middle Ages many of these well-wrought stones were venerated as weapons, which during the "war in heaven" had been used in driving forth Satan and his hosts; hence in the eleventh century an Emperor of the East sent to the Emperor of the West a "heaven axe"; and in the twelfth century a Bishop of Rennes asserted the value of thunder-stones as a divinely-appointed means of securing success in battle, safety on the sea, security against thunder, and immunity from unpleasant dreams. Even as late as the seventeenth century a French ambassador brought a stone hatchet, which still exists in the museum at Nancy, as a present to the Prince-Bishop of Verdun, and claimed for it health-giving virtues.

In the last years of the sixteenth century Michael Mercati tried to prove that the "thunder-stones" were weapons or implements of early races of men; but from some cause his book was not published until the following century, when other thinkers had begun to take up the same idea, and then it had to contend with a theory far more accordant with theologic modes of reasoning in science. This was the theory of the learned Tollius, who in 1649 told the world that these chipped or smoothed stones were "generated in the sky by a fulgurous exhalation conglobed in a cloud by the circumposed humour."

But about the beginning of the eighteenth century a fact of great importance was quietly established. In the year 1715 a large pointed weapon of black flint was found in contact with the bones of an elephant, in a gravel bed near Gray's Inn Lane, in London. The world in general paid no heed to this: if the attention of theologians was called to it, they dismissed it summarily with a reference to the Deluge of Noah; but the specimen was labelled, the circumstances regarding it were recorded, and both specimen and record carefully preserved.

In 1723 Jussieu addressed the French Academy on The Origin and Uses of Thunder-stones. He showed that recent travellers from various parts of the world had brought a number of weapons and other implements of stone to France, and that they were essentially similar to what in Europe had been known as "thunder-stones." A year later this fact was clinched into the scientific mind of France by the Jesuit Lafitau, who published a work showing the similarity between the customs of aborigines then existing in other lands and those of the early inhabitants of Europe. So began, in these works of Jussieu and Lafitau, the science of Comparative Ethnography.

But it was at their own risk and peril that thinkers drew from these discoveries any conclusions as to the antiquity of man. Montesquieu, having ventured to hint, in an early edition of his Persian Letters, that the world might be much older than had been generally supposed, was soon made to feel danger both to his book and to himself, so that in succeeding editions he suppressed the passage.

In 1730 Mahudel presented a paper to the French Academy of Inscriptions on the so-called "thunder-stones," and also presented a series of plates which showed that these were stone implements, which must have been used at an early period in human history.

In 1778 Buffon, in his Epoques de la Nature, intimated his belief that "thunder-stones" were made by early races of men; but he did not press this view, and the reason for his reserve was obvious enough: he had already one quarrel with the theologians on his hands, which had cost him dear--public retraction and humiliation. His declaration, therefore, attracted little notice.

In the year 1800 another fact came into the minds of thinking men in England. In that year John Frere presented to the London Society of Antiquaries sundry flint implements found in the clay beds near Hoxne: that they were of human make was certain, and, in view of the undisturbed depths in which they were found, the theory was suggested that the men who made them must have lived at a very ancient geological epoch; yet even this discovery and theory passed like a troublesome dream, and soon seemed to be forgotten.

About twenty years later Dr. Buckland published a discussion of the subject, in the light of various discoveries in the drift and in caves. It received wide attention, but theology was soothed by his temporary concession that these striking relics of human handiwork, associated with the remains of various extinct animals, were proofs of the Deluge of Noah.

In 1823 Boue, of the Vienna Academy of Sciences, showed to Cuvier sundry human bones found deep in the alluvial deposits of the upper Rhine, and suggested that they were of an early geological period; this Cuvier virtually, if not explicitly, denied. Great as he was in his own field, he was not a great geologist; he, in fact, led geology astray for many years. Moreover, he lived in a time of reaction; it was the period of the restored Bourbons, of the Voltairean King Louis XVIII, governing to please orthodoxy. Boue's discovery was, therefore, at first opposed, then enveloped in studied silence.

Cuvier evidently thought, as Voltaire had felt under similar circumstances, that "among wolves one must howl a little"; and his leading disciple, Elie de Beaumont, who succeeded, him in the sway over geological science in France, was even more opposed to the new view than his great master had been. Boue's discoveries were, therefore, apparently laid to rest forever.(185)

(185) For the general history of early views regarding stone implements, see the first chapters in Cartailhac, La France Prehistorique; also Jolie, L'Homme avant les Metaux; also Lyell, Lubbock, and Evans. For lightning-stones in China and elsewhere, see citation from a Chinese encyclopedia of 1662, in Tylor, Early History of Mankind, p. 209. On the universality of this belief, on the surviving use of stone implements even into civilized times, and on their manufacture to-day, see ibid., chapter viii. For the treatment of Boue's discovery, see especially Morillet, Le Prehistorique, Paris, 1885, p. 11. For the suppression of the passage in Montesquieu's Persian Letters, see Letter 113, cited in Schlosser's History of the Eighteenth Century (English translation), vol. i, p. 135.

In 1825 Kent's Cavern, near Torquay, was explored by the Rev. Mr. McEnery, a Roman Catholic clergyman, who seems to have been completely overawed by orthodox opinion in England and elsewhere; for, though he found human bones and implements mingled with remains of extinct animals, he kept his notes in manuscript, and they were only brought to light more than thirty years later by Mr. Vivian.

The coming of Charles X, the last of the French Bourbons, to the throne, made the orthodox pressure even greater. It was the culmination of the reactionary period--the time in France when a clerical committee, sitting at the Tuileries, took such measures as were necessary to hold in check all science that was not perfectly "safe"; the time in Austria when Kaiser Franz made his famous declaration to sundry professors, that what he wanted of them was simply to train obedient subjects, and that those who did not make this their purpose would be dismissed; the time in Germany when Nicholas of Russia and the princelings and ministers under his control, from the King of Prussia downward, put forth all their might in behalf of "scriptural science"; the time in Italy when a scientific investigator, arriving at any conclusion distrusted by the Church, was sure of losing his place and in danger of losing his liberty; the time in England when what little science was taught was held in due submission to Archdeacon Paley; the time in the United States when the first thing essential in science was, that it be adjusted to the ideas of revival exhorters.

Yet men devoted to scientific truth laboured on; and in 1828 Tournal, of Narbonne, discovered in the cavern of Bize specimens of human industry, with a fragment of a human skeleton, among bones of extinct animals. In the following year Christol published accounts of his excavations in the caverns of Gard; he had found in position, and under conditions which forbade the idea of after-disturbance, human remains mixed with bones of the extinct hyena of the early Quaternary period. Little general notice was taken of this, for the reactionary orthodox atmosphere involved such discoveries in darkness.

But in the French Revolution of 1830 the old politico-theological system collapsed: Charles X and his advisers fled for their lives; the other continental monarchs got glimpses of new light; the priesthood in charge of education were put on their good behaviour for a time, and a better era began.

Under the constitutional monarchy of the house of Orleans in France and Belgium less attention was therefore paid by Government to the saving of souls; and we have in rapid succession new discoveries of remains of human industry, and even of human skeletons so mingled with bones of extinct animals as to give additional proofs that the origin of man was at a period vastly earlier than any which theologians had dreamed of.

A few years later the reactionary clerical influence against science in this field rallied again. Schmerling in 1833 had explored a multitude of caverns in Belgium, especially at Engis and Engihoul, and had found human skulls and bones closely associated with bones of extinct animals, such as the cave bear, hyena, elephant, and rhinoceros, while mingled with these were evidences of human workmanship in the shape of chipped flint implements; discoveries of a similar sort had been made by De Serres in France and by Lund in Brazil; but, at least as far as continental Europe was concerned, these discoveries were received with much coolness both by Catholic leaders of opinion in France and Belgium and by Protestant leaders in England and Holland. Schmerling himself appears to have been overawed, and gave forth a sort of apologetic theory, half scientific, half theologic, vainly hoping to satisfy the clerical side.

Nor was it much better in England. Sir Charles Lyell, so devoted a servant of prehistoric research thirty years later, was still holding out against it on the scientific side; and, as to the theological side, it was the period when that great churchman, Dean Cockburn, was insulting geologists from the pulpit of York Minster, and the Rev. Mellor Brown denouncing geology as "a black art," "a forbidden province" and when, in America, Prof. Moses Stuart and others like him were belittling the work of Benjamin Silliman and Edward Hitchcock.

In 1840 Godwin Austin presented to the Royal Geological Society an account of his discoveries in Kent's Cavern, near Torquay, and especially of human bones and implements mingled with bones of the elephant, rhinoceros, cave bear, hyena, and other extinct animals; yet this memoir, like that of McEnery fifteen years before, found an atmosphere so unfavourable that it was not published.

II. THE FLINT WEAPONS AND IMPLEMENTS.

At the middle of the nineteenth century came the beginning of a new epoch in science--an epoch when all these earlier discoveries were to be interpreted by means of investigations in a different field: for, in 1847, a man previously unknown to the world at large, Boucher de Perthes, published at Paris the first volume of his work on Celtic and Antediluvian Antiquities, and in this he showed engravings of typical flint implements and weapons, of which he had discovered thousands upon thousands in the high drift beds near Abbeville, in northern France.

The significance of this discovery was great indeed--far greater than Boucher himself at first supposed. The very title of his book showed that he at first regarded these implements and weapons as having belonged to men overwhelmed at the Deluge of Noah; but it was soon seen that they were something very different from proofs of the literal exactness of Genesis: for they were found in terraces at great heights above the river Somme, and, under any possible theory having regard to fact, must have been deposited there at a time when the river system of northern France was vastly different from anything known within the historic period. The whole discovery indicated a series of great geological changes since the time when these implements were made, requiring cycles of time compared to which the space allowed by the orthodox chronologists was as nothing.

His work was the result of over ten years of research and thought. Year after year a force of men under his direction had dug into these high-terraced gravel deposits of the river Somme, and in his book he now gave, in the first full form, the results of his labour. So far as France was concerned, he was met at first by what he calls "a conspiracy of silence," and then by a contemptuous opposition among orthodox scientists, at the head of whom stood Elie de Beaumont.

This heavy, sluggish opposition seemed immovable: nothing that Boucher could do or say appeared to lighten the pressure of the orthodox theological opinion behind it; not even his belief that these fossils were remains of men drowned at the Deluge of Noah, and that they were proofs of the literal exactness of Genesis seemed to help the matter. His opponents felt instinctively that such discoveries boded danger to the accepted view, and they were right: Boucher himself soon saw the folly of trying to account for them by the orthodox theory.

And it must be confessed that not a little force was added to the opposition by certain characteristics of Boucher de Perthes himself. Gifted, far-sighted, and vigorous as he was, he was his own worst enemy. Carried away by his own discoveries, he jumped to the most astounding conclusions. The engravings in the later volume of his great work, showing what he thought to be human features and inscriptions upon some of the flint implements, are worthy of a comic almanac; and at the National Museum of Archaeology at St. Germain, beneath the shelves bearing the remains which he discovered, which mark the beginning of a new epoch in science, are drawers containing specimens hardly worthy of a penny museum, but from which he drew the most unwarranted inferences as to the language, religion, and usages of prehistoric man.

Boucher triumphed none the less. Among his bitter opponents at first was Dr. Rigollot, who in 1855, searching earnestly for materials to refute the innovator, dug into the deposits of St. Acheul--and was converted: for he found implements similar to those of Abbeville, making still more certain the existence of man during the Drift period. So, too, Gaudry a year later made similar discoveries.

But most important was the evidence of the truth which now came from other parts of France and from other countries. The French leaders in geological science had been held back not only by awe of Cuvier but by recollections of Scheuchzer. Ridicule has always been a serious weapon in France, and the ridicule which finally overtook the supporters of the attempt of Scheuchzer, Mazurier, and others, to square geology with Genesis, was still remembered. From the great body of French geologists, therefore, Boucher secured at first no aid. His support came from the other side of the Channel. The most eminent English geologists, such as Falconer, Prestwich, and Lyell, visited the beds at Abbeville and St. Acheul, convinced themselves that the discoveries of Boucher, Rigollot, and their colleagues were real, and then quietly but firmly told England the truth.

And now there appeared a most effective ally in France. The arguments used against Boucher de Perthes and some of the other early investigators of bone caves had been that the implements found might have been washed about and turned over by great floods, and therefore that they might be of a recent period; but in 1861 Edward Lartet published an account of his own excavations at the Grotto of Aurignac, and the proof that man had existed in the time of the Quaternary animals was complete. This grotto had been carefully sealed in prehistoric times by a stone at its entrance; no interference from disturbing currents of water had been possible; and Lartet found, in place, bones of eight out of nine of the main species of animals which characterize the Quaternary period in Europe; and upon them marks of cutting implements, and in the midst of them coals and ashes.

Close upon these came the excavations at Eyzies by Lartet and his English colleague, Christy. In both these men there was a carefulness in making researches and a sobriety in stating results which converted many of those who had been repelled by the enthusiasm of Boucher de Perthes. The two colleagues found in the stony deposits made by the water dropping from the roof of the cave at Eyzies the bones of numerous animals extinct or departed to arctic regions--one of these a vertebra of a reindeer with a flint lance-head still fast in it, and with these were found evidences of fire.

Discoveries like these were thoroughly convincing; yet there still remained here and there gainsayers in the supposed interest of Scripture, and these, in spite of the convincing array of facts, insisted that in some way, by some combination of circumstances, these bones of extinct animals of vastly remote periods might have been brought into connection with all these human bones and implements of human make in all these different places, refusing to admit that these ancient relics of men and animals were of the same period. Such gainsayers virtually adopted the reasoning of quaint old Persons, who, having maintained that God created the world "about five thousand sixe hundred and odde yeares agoe," added, "And if they aske what God was doing before this short number of yeares, we answere with St. Augustine replying to such curious questioners, that He was framing Hell for them." But a new class of discoveries came to silence this opposition. At La Madeleine in France, at the Kessler cave in Switzerland, and at various other places, were found rude but striking carvings and engravings on bone and stone representing sundry specimens of those long-vanished species; and these specimens, or casts of them, were soon to be seen in all the principal museums. They showed the hairy mammoth, the cave bear, and various other animals of the Quaternary period, carved rudely but vigorously by contemporary men; and, to complete the significance of these discoveries, travellers returning from the icy regions of North America brought similar carvings of animals now existing in those regions, made by the Eskimos during their long arctic winters to-day.(186)

(186) For the explorations in Belgium, see Dupont, Le Temps Prehistorique en Belgique. For the discoveries by McEnery and Godwin Austin, see Lubbock, Prehistoric Times, London, 1869, chap. x; also Cartailhac, Joly, and others above cited. For Boucher de Perthes, see his Antiquites Celtiques et Antediluviennes, Paris, 1847-'64, vol. iii, pp. 526 et seq. For sundry extravagances of Boucher de Perthes, see Reinach, Description raisonne du Musee de St.-Germain-en-Laye, Paris, 1889, vol. i, pp. 16 et seq. For the mixture of sound and absurd results in Boucher's work, see Cartailhac as above, p. 19. Boucher had published in 1838 a work entitled De la Creation, but it seems to have dropped dead from the press. For the attempts of Scheuchzer to reconcile geology and Genesis by means of the Homo diluvii testis, and similar "diluvian fossils," see the chapter on Geology in this series. The original specimens of these prehistoric engravings upon bone and stone may best be seen at the Archaeological Museum of St.-Germain and the British Museum. For engravings of some of the most recent, see especially Dawkin's Early Man in Britain, chap. vii, and the Description du Musee de St.-Germain. As to the Kessler etchings and their antiquity, see D. G. Brinton, in Science, August 12, 1892. For comparison of this prehistoric work with that produced to-day by the Eskimos and others, see Lubbock, Prehistoric Times, chapters x and xiv. For very striking exhibitions of this same artistic gift in a higher field to-day by descendants of the barbarian tribes of northern America, see the very remarkable illustrations in Rink, Danish Greenland, London, 1877, especially those in chap. xiv.

As a result of these discoveries and others like them, showing that man was not only contemporary with long-extinct animals of past geological epochs, but that he had already developed into a stage of culture above pure savagery, the tide of thought began to turn. Especially was this seen in 1863, when Lyell published the first edition of his Geological Evidence of the Antiquity of Man; and the fact that he had so long opposed the new ideas gave force to the clear and conclusive argument which led him to renounce his early scientific beliefs.

Research among the evidences of man's existence in the early Quaternary, and possibly in the Tertiary period, was now pressed forward along the whole line. In 1864 Gabriel Mortillet founded his review devoted to this subject; and in 1865 the first of a series of scientific congresses devoted to such researches was held in Italy. These investigations went on vigorously in all parts of France and spread rapidly to other countries. The explorations which Dupont began in 1864, in the caves of Belgium, gave to the museum at Brussels eighty thousand flint implements, forty thousand bones of animals of the Quaternary period, and a number of human skulls and bones found mingled with these remains. From Germany, Italy, Spain, America, India, and Egypt similar results were reported.

Especially noteworthy were the further explorations of the caves and drift throughout the British Islands. The discovery by Colonel Wood, In 1861, of flint tools in the same strata with bones of the earlier forms of the rhinoceros, was but typical of many. A thorough examination of the caverns of Brixham and Torquay, by Pengelly and others, made it still more evident that man had existed in the early Quaternary period. The existence of a period before the Glacial epoch or between different glacial epochs in England, when the Englishman was a savage, using rude stone tools, was then fully ascertained, and, what was more significant, there were clearly shown a gradation and evolution even in the history of that period. It was found that this ancient Stone epoch showed progress and development. In the upper layers of the caves, with remains of the reindeer, who, although he has migrated from these regions, still exists in more northern climates, were found stone implements revealing some little advance in civilization; next below these, sealed up in the stalagmite, came, as a rule, another layer, in which the remains of reindeer were rare and those of the mammoth more frequent, the implements found in this stratum being less skilfully made than those in the upper and more recent layers; and, finally, in the lowest levels, near the floors of these ancient caverns, with remains of the cave bear and others of the most ancient extinct animals, were found stone implements evidently of a yet ruder and earlier stage of human progress. No fairly unprejudiced man can visit the cave and museum at Torquay without being convinced that there were a gradation and an evolution in these beginnings of human civilization. The evidence is complete; the masses of breccia taken from the cave, with the various soils, implements, and bones carefully kept in place, put this progress beyond a doubt.

All this indicated a great antiquity for the human race, but in it lay the germs of still another great truth, even more important and more serious in its consequences to the older theologic view, which will be discussed in the following chapter.

But new evidences came in, showing a yet greater antiquity of man. Remains of animals were found in connection with human remains, which showed not only that man was living in times more remote than the earlier of the new investigators had dared dream, but that some of these early periods of his existence must have been of immense length, embracing climatic changes betokening different geological periods; for with remains of fire and human implements and human bones were found not only bones of the hairy mammoth and cave bear, woolly rhinoceros, and reindeer, which could only have been deposited there in a time of arctic cold, but bones of the hyena, hippopotamus, sabre-toothed tiger, and the like, which could only have been deposited when there was in these regions a torrid climate. The conjunction of these remains clearly showed that man had lived in England early enough and long enough to pass through times when there was arctic cold and times when there was torrid heat; times when great glaciers stretched far down into England and indeed into the continent, and times when England had a land connection with the European continent, and the European continent with Africa, allowing tropical animals to migrate freely from Africa to the middle regions of England.

The question of the origin of man at a period vastly earlier than the sacred chronologists permitted was thus absolutely settled, but among the questions regarding the existence of man at a period yet more remote, the Drift period, there was one which for a time seemed to give the champions of science some difficulty. The orthodox leaders in the time of Boucher de Perthes, and for a considerable time afterward, had a weapon of which they made vigorous use: the statement that no human bones had yet been discovered in the drift. The supporters of science naturally answered that few if any other bones as small as those of man had been found, and that this fact was an additional proof of the great length of the period since man had lived with the extinct animals; for, since specimens of human workmanship proved man's existence as fully as remains of his bones could do, the absence or even rarity of human and other small bones simply indicated the long periods of time required for dissolving them away.

Yet Boucher, inspired by the genius he had already shown, and filled with the spirit of prophecy, declared that human bones would yet be found in the midst of the flint implements, and in 1863 he claimed that this prophecy had been fulfilled by the discovery at Moulin Quignon of a portion of a human jaw deep in the early Quaternary deposits. But his triumph was short-lived: the opposition ridiculed his discovery; they showed that he had offered a premium to his workmen for the discovery of human remains, and they naturally drew the inference that some tricky labourer had deceived him. The result of this was that the men of science felt obliged to acknowledge that the Moulin Quignon discovery was not proven.

But ere long human bones were found in the deposits of the early Quaternary period, or indeed of an earlier period, in various other parts of the world, and the question regarding the Moulin Quignon relic was of little importance.

We have seen that researches regarding the existence of prehistoric man in England and on the Continent were at first mainly made in the caverns; but the existence of man in the earliest Quaternary period was confirmed on both sides of the English Channel, in a way even more striking, by the close examination of the drift and early gravel deposits. The results arrived at by Boucher de Perthes were amply confirmed in England. Rude stone implements were found in terraces a hundred feet and more above the levels at which various rivers of Great Britain now flow, and under circumstances which show that, at the time when they were deposited, the rivers of Great Britain in many cases were entirely different from those of the present period, and formed parts of the river system of the European continent. Researches in the high terraces above the Thames and the Ouse, as well as at other points in Great Britain, placed beyond a doubt the fact that man existed on the British Islands at a time when they were connected by solid land with the Continent, and made it clear that, within the period of the existence of man in northern Europe, a large portion of the British Islands had been sunk to depths between fifteen hundred and twenty-five hundred feet beneath the Northern Ocean,--had risen again from the water,--had formed part of the continent of Europe, and had been in unbroken connection with Africa, so that elephants, bears, tigers, lions, the rhinoceros and hippopotamus, of species now mainly extinct, had left their bones in the same deposits with human implements as far north as Yorkshire. Moreover, connected with this fact came in the new conviction, forced upon geologists by the more careful examination of the earth and its changes, that such elevations and depressions of Great Britain and other parts of the world were not necessarily the results of sudden cataclysms, but generally of slow processes extending through vast cycles of years--processes such as are now known to be going on in various parts of the world. Thus it was that the six or seven thousand years allowed by the most liberal theologians of former times were seen more and more clearly to be but a mere nothing in the long succession of ages since the appearance of man.

Confirmation of these results was received from various other parts of the world. In Africa came the discovery of flint implements deep in the hard gravel of the Nile Valley at Luxor and on the high hills behind Esneh. In America the discoveries at Trenton, N.J., and at various places in Delaware, Ohio, Minnesota, and elsewhere, along the southern edge of the drift of the Glacial epochs, clinched the new scientific truth yet more firmly; and the statement made by an eminent American authority is, that "man was on this continent when the climate and ice of Greenland extended to the mouth of New York harbour." The discoveries of prehistoric remains on the Pacific coast, and especially in British Columbia, finished completely the last chance at a reasonable contention by the adherents of the older view. As to these investigations on the Pacific slope of the United States, the discoveries of Whitney and others in California had been so made and announced that the judgment of scientific men regarding them was suspended until the visit of perhaps the greatest living authority in his department, Alfred Russel Wallace, in 1887. He confirmed the view of Prof. Whitney and others with the statement that "both the actual remains and works of man found deep under the lava-flows of Pliocene age show that he existed in the New World at least as early as in the Old." To this may be added the discoveries in British Columbia, which prove that, since man existed in these regions, "valleys have been filled up by drift from the waste of mountains to a depth in some cases of fifteen hundred feet; this covered by a succession of tuffs, ashes, and lava-streams from volcanoes long since extinct, and finally cut down by the present rivers through beds of solid basalt, and through this accumulation of lavas and gravels." The immense antiquity of the human remains in the gravels of the Pacific coast is summed up by a most eminent English authority and declared to be proved, "first, by the present river systems being of subsequent date, sometimes cutting through them and their superincumbent lava-cap to a depth of two thousand feet; secondly, by the great denudation that has taken place since they were deposited, for they sometimes lie on the summits of mountains six thousand feet high; thirdly, by the fact that the Sierra Nevada has been partly elevated since their formation."(187)

(187) For the general subject of investigations in British prehistoric remains, see especially Boyd Dawkins, Early Man in Britain and his Place in the Tertiary Period, London, 1880. For Boucher de Perthes's account of his discovery of the human jaw at Moulin Quignon, see his Antiquites Celtiques et Antediluviennes, vol. iii, p. 542 et seq., Appendix. For an excellent account of special investigations in the high terraces above the Thames, see J. Allen Brown, F. G. S., Palaeolithic Man in Northwest Middlesex, London, 1887. For discoveries in America, and the citations regarding them, see Wright, the Ice Age in North America, New York, 1889, chap. xxi. Very remarkable examples of these specimens from the drift at Trenton may be seen in Prof. Abbott's collections at the University of Pennsylvania. For an admirable statement, see Prof. Henry W. Haynes, in Wright, as above. For proofs of the vast antiquity of man upon the Pacific coast, cited in the text, see Skertchley, F. G. S., in the Journal of the Anthropological Institute for 1887, p. 336; see also Wallace, Darwinism, London, 1890, chap. xv; and for a striking summary of the evidence that man lived before the last submergence of Britain, see Brown, Palaeolithic Man in Northwest Middlesex, as above cited. For proofs that man existed in a period when the streams were flowing hundreds of feet above their present level, see ibid., p. 33. As to the evidence of the action of the sea and of glacial action in the Welsh bone caves after the remains of extinct animals and weapons of human workmanship had been deposited, see ibid., p. 198. For a good statement of the slowness of the submergance and emergence of Great Britain, with an illustration from the rising of the shore of Finland, see ibid., pp. 47, 48. As to the flint implements of Palaeolithic man in the high terraced gravels throughout the Thames Valley, associated with bones of the mammoth, woolly rhinoceros, etc., see Brown, p. 31. For still more conclusive proofs that man inhabited North Wales before the last submergence of the greater part of the British Islands to a depth of twelve hundred to fourteen hundred feet, see ibid., pp. 199, 200. For maps showing the connection of the British river system with that of the Continent, see Boyd Dawkins, Early Man in Britain, London, 1880, pp. 18, 41, 73; also Lyell, Antiquity of Man, chap. xiv. As to the long continuance of the early Stone period, see James Geikie, The Great Ice Age, New York, 1888, p. 402. As to the impossibility of the animals of the arctic and torrid regions living together or visiting the same place at different times in the same year, see Geikie, as above, pp. 421 et seq.; and for a conclusive argument that the animals of the period assigned lived in England not since, but before, the Glacial period, or in the intergalcial period, see ibid., p. 459. For a very candid statement by perhaps the foremost leader of the theological rear-guard, admitting the insuperable difficulties presented by the Old Testament chronology as regards the Creation and the Deluge, see the Duke of Argyll's Primeval Man, pp. 90-100, and especially pp. 93, 124. For a succinct statement on the general subject, see Laing, Problems of the Future, London, 1889, chapters v and vi. For discoveries of prehistoric implements in India, see notes by Bruce Foote, F. G. S., in the British Journal of the Anthropological Institute for 1886 and 1887. For similar discoveries in South Africa, see Gooch, in Journal of the Anthropological Institute of Great Britain and Ireland, vol. xi, pp. 124 et seq. For proofs of the existance of Palaeolithic man in Egypt, see Mook, Haynes, Pitt-Rivers, Flinders-Petrie, and others, cited at length in the next chapter. For the corroborative and concurrent testimony of ethnology, philology, and history to the vast antiquity of man, see Tylor, Anthropology, chap. i.

As an important supplement to these discoveries of ancient implements came sundry comparisons made by eminent physiologists between human skulls and bones found in different places and under circumstances showing vast antiquity.

Human bones had been found under such circumstances as early as 1835 at Cannstadt near Stuttgart, and in 1856 in the Neanderthal near Dusseldorf; but in more recent searches they had been discovered in a multitude of places, especially in Germany, France, Belgium, England, the Caucasus, Africa, and North and South America. Comparison of these bones showed that even in that remote Quaternary period there were great differences of race, and here again came in an argument for the yet earlier existence of man on the earth; for long previous periods must have been required to develop such racial differences. Considerations of this kind gave a new impulse to the belief that man's existence might even date back into the Tertiary period. The evidence for this earlier origin of man was ably summed up, not only by its brilliant advocate, Mortillet, but by a former opponent, one of the most conservative of modern anthropologists, Quatrefages; and the conclusion arrived at by both was, that man did really exist in the Tertiary period. The acceptance of this conclusion was also seen in the more recent work of Alfred Russel Wallace, who, though very cautious and conservative, placed the origin of man not only in the Tertiary period, but in an earlier stage of it than most had dared assign--even in the Miocene.

The first thing raising a strong presumption, if not giving proof, that man existed in the Tertiary, was the fact that from all explored parts of the world came in more and more evidence that in the earlier Quaternary man existed in different, strongly marked races and in great numbers. From all regions which geologists had explored, even from those the most distant and different from each other, came this same evidence--from northern Europe to southern Africa; from France to China; from New Jersey to British Columbia; from British Columbia to Peru. The development of man in such numbers and in so many different regions, with such differences of race and at so early a period, must have required a long previous time.

This argument was strengthened by discoveries of bones bearing marks apparently made by cutting instruments, in the Tertiary formations of France and Italy, and by the discoveries of what were claimed to be flint implements by the Abbe Bourgeois in France, and of implements and human bones by Prof. Capellini in Italy.

On the other hand, some of the more cautious men of science are still content to say that the existence of man in the Tertiary period is not yet proven. As to his existence throughout the Quaternary epoch, no new proofs are needed; even so determined a supporter of the theological side as the Duke of Argyll has been forced to yield to the evidence.

Of attempts to make an exact chronological statement throwing light on the length of the various prehistoric periods, the most notable have been those by M. Morlot, on the accumulated strata of the Lake of Geneva; by Gillieron, on the silt of Lake Neufchatel; by Horner, in the delta deposits of Egypt; and by Riddle, in the delta of the Mississippi. But while these have failed to give anything like an exact result, all these investigations together point to the central truth, so amply established, of the vast antiquity of man, and the utter inadequacy of the chronology given in our sacred books. The period of man's past life upon our planet, which has been fixed by the universal Church, "always, everywhere, and by all," is thus perfectly proved to be insignificant compared with those vast geological epochs during which man is now known to have existed.(188)

(188) As to the evidence of man in the Tertiary period, see works already cited, especially Quatrefages, Cartailhac, and Mortillet. For an admirable summary, see Laing, Human Origins, chap. viii. See also, for a summing up of the evidence in favour of man in the Tertiary period, Quatrefages, History Generale des Races Humaines, in the Bibliotheque Ethnologique, Paris, 1887, chap. iv. As to the earlier view, see Vogt, Lectures on Man, London, 1864, lecture xi. For a thorough and convincing refutation of Sir J. W. Dawson's attempt to make the old and new Stone periods coincide, see H. W. Haynes, in chap. vi of the History of America, edited by Justin Winsor. For development of various important points in the relation of anthropology to the human occupancy of our planet, see Topinard, Anthropology, London, 1890, chap. ix.

VIII. THE "FALL OF MAN" AND ANTHROPOLOGY

In the previous chapters we have seen how science, especially within the eighteenth and nineteenth centuries, has thoroughly changed the intelligent thought of the world in regard to the antiquity of man upon our planet; and how the fabric built upon the chronological indications in our sacred books--first, by the early fathers of the Church, afterward by the medieval doctors, and finally by the reformers and modern orthodox chronologists--has virtually disappeared before an entirely different view forced upon us, especially by Egyptian and Assyrian studies, as well as by geology and archeology.

In this chapter I purpose to present some outlines of the work of Anthropology, especially as assisted by Ethnology, in showing what the evolution of human civilization has been.

Here, too, the change from the old theological view based upon the letter of our sacred books to the modern scientific view based upon evidence absolutely irrefragable is complete. Here, too, we are at the beginning of a vast change in the basis and modes of thought upon man--a change even more striking than that accomplished by Copernicus and Galileo, when they substituted for a universe in which sun and planets revolved about the earth a universe in which the earth is but the merest grain or atom revolving with other worlds, larger and smaller, about the sun; and all these forming but one among innumerable systems.

Ever since the beginning of man's effective thinking upon the great problems around him, two antagonistic views have existed regarding the life of the human race upon earth. The first of these is the belief that man was created "in the beginning" a perfect being, endowed with the highest moral and intellectual powers, but that there came a "fall," and, as its result, the entrance into the world of evil, toil, sorrow, and death.

Nothing could be more natural than such an explanation of the existence of evil, in times when men saw everywhere miracle and nowhere law. It is, under such circumstances, by far the most easy of explanations, for it is in accordance with the appearances of things: men adopted it just as naturally as they adopted the theory that the Almighty hangs up the stars as lights in the solid firmament above the earth, or hides the sun behind a mountain at night, or wheels the planets around the earth, or flings comets as "signs and wonders" to scare a wicked world, or allows evil spirits to control thunder, lightning, and storm, and to cause diseases of body and mind, or opens the "windows of heaven" to let down "the waters that be above the heavens," and thus to give rain upon the earth.

A belief, then, in a primeval period of innocence and perfection--moral, intellectual, and physical--from which men for some fault fell, is perfectly in accordance with what we should expect.

Among the earliest known records of our race we find this view taking shape in the Chaldean legends of war between the gods, and of a fall of man; both of which seemed necessary to explain the existence of evil.

In Greek mythology perhaps the best-known statement was made by Hesiod: to him it was revealed, regarding the men of the most ancient times, that they were at first "a golden race," that "as gods they were wont to live, with a life void of care, without labour and trouble; nor was wretched old age at all impending; but ever did they delight themselves out of the reach of all ills, and they died as if overcome by sleep; all blessings were theirs: of its own will the fruitful field would bear them fruit, much and ample, and they gladly used to reap the labours of their hands in quietness along with many good things, being rich in flocks and true to the blessed gods." But there came a "fall," caused by human curiosity. Pandora, the first woman created, received a vase which, by divine command, was to remain closed; but she was tempted to open it, and troubles, sorrow, and disease escaped into the world, hope alone remaining.

So, too, in Roman mythological poetry the well-known picture by Ovid is but one among the many exhibitions of this same belief in a primeval golden age--a Saturnian cycle; one of the constantly recurring attempts, so universal and so natural in the early history of man, to account for the existence of evil, care, and toil on earth by explanatory myths and legends.

This view, growing out of the myths, legends, and theologies of earlier peoples, we also find embodied in the sacred tradition of the Jews, and especially in one of the documents which form the impressive poem beginning the books attributed to Moses. As to the Christian Church, no word of its Blessed Founder indicates that it was committed by him to this theory, or that he even thought it worthy of his attention. How, like so many other dogmas never dreamed of by Jesus of Nazareth and those who knew him best, it was developed, it does not lie within the province of this chapter to point out; nor is it worth our while to dwell upon its evolution in the early Church, in the Middle Ages, at the Reformation, and in various branches of the Protestant Church: suffice it that, though among English-speaking nations by far the most important influence in its favour has come from Milton's inspiration rather than from that of older sacred books, no doctrine has been more universally accepted, "always, everywhere, and by all," from the earliest fathers of the Church down to the present hour.

On the other hand appeared at an early period the opposite view--that mankind, instead of having fallen from a high intellectual, moral, and religious condition, has slowly risen from low and brutal beginnings. In Greece, among the philosophers contemporary with Socrates, we find Critias depicting a rise of man, from a time when he was beastlike and lawless, through a period when laws were developed, to a time when morality received enforcement from religion; but among all the statements of this theory the most noteworthy is that given by Lucretius in his great poem on The Nature of Things. Despite its errors, it remains among the most remarkable examples of prophetic insight in the history of our race. The inspiration of Lucretius gave him almost miraculous glimpses of truth; his view of the development of civilization from the rudest beginnings to the height of its achievements is a wonderful growth, rooted in observation and thought, branching forth into a multitude of striking facts and fancies; and among these is the statement regarding the sequence of inventions:

"Man's earliest arms were fingers, teeth, and nails, And stones and fragments from the branching woods; Then copper next; and last, as latest traced, The tyrant, iron."

Thus did the poet prophesy one of the most fruitful achievements of modern science: the discovery of that series of epochs which has been so carefully studied in our century.

Very striking, also, is the statement of Horace, though his idea is evidently derived from Lucretius. He dwells upon man's first condition on earth as low and bestial, and pictures him lurking in caves, progressing from the use of his fists and nails, first to clubs, then to arms which he had learned to forge, and, finally, to the invention of the names of things, to literature, and to laws.(189)

(189) For the passage in Hesiod, as given, see the Works and Days, lines 109-120, in Banks's translation. As to Horace, see the Satires, i, 3, 99. As to the relation of the poetic account of the Fall in Genesis to Chaldean myths, see Smith, Chaldean Account of Genesis, pp. 13, 17. For a very instructive separation of the Jehovistic and Elohistic parts of Genesis, with the account of the "Fall" as given in the former, see Lenormant, La Genese, Paris, 1883, pp. 166-168; also Bacon, Genesis of Genesis. Of the lines of Lucretius--

"Arma antiqua, manus, ungues, dentesque fuerunt, Et lapides, et item sylvarum fragmina rami, Posterius ferri vis est, aerisque reperta, Sed prior aeris erat, quam ferri cognitus usus"---

the translation is that of Good. For a more exact prose translation, see Munro's Lucretius, fourth edition, which is much more careful, at least in the proof-reading, than the first edition. As regards Lucretius's propheitc insight into some of the greatest conclusions of modern science, see Munro's translation and notes, fourth edition, book v, notes ii, p. 335. On the relation of several passages in Horace to the ideas of Lucretius, see Munro as above. For the passage from Luther, see the Table Talk, Hazlitt's translation, p. 242.

During the mediaeval ages of faith this view was almost entirely obscured, and at the Reformation it seemed likely to remain so. Typical of the simplicity of belief in "the Fall" cherished among the Reformers is Luther's declaration regarding Adam and Eve. He tells us, "they entered into the garden about noon, and having a desire to eat, she took the apple; then came the fall--according to our account at about two o'clock." But in the revival of learning the old eclipsed truth reappeared, and in the first part of the seventeenth century we find that, among the crimes for which Vanini was sentenced at Toulouse to have his tongue torn out and to be burned alive, was his belief that there is a gradation extending upward from the lowest to the highest form of created beings.

Yet, in the same century, the writings of Bodin, Bacon, Descartes, and Pascal were evidently undermining the old idea of "the Fall." Bodin especially, brilliant as were his services to orthodoxy, argued lucidly against the doctrine of general human deterioration.

Early in the eighteenth century Vico presented the philosophy of history as an upward movement of man out of animalism and barbarism. This idea took firm hold upon human thought, and in the following centuries such men as Lessing and Turgot gave new force to it.

The investigations of the last forty years have shown that Lucretius and Horace were inspired prophets: what they saw by the exercise of reason illumined by poetic genius, has been now thoroughly based upon facts carefully ascertained and arranged--until Thomsen and Nilsson, the northern archaeologists, have brought these prophecies to evident fulfilment, by presenting a scientific classification dividing the age of prehistoric man in various parts of the world between an old stone period, a new stone period, a period of beaten copper, a period of bronze, and a period of iron, and arraying vast masses of facts from all parts of the world, fitting thoroughly into each other, strengthening each other, and showing beyond a doubt that, instead of a FALL, there has been a RISE of man, from the earliest indications in the Quaternary, or even, possibly, in the Tertiary period.(190)

(190) For Vanini, see Topinard, Elements of Anthropologie, p. 52. For a brief and careful summary of the agency of Eccard in Germany, Goguet in France, Hoare in England, and others in various parts of Europe, as regards this development of the scientific view during the eighteenth century, see Mortillet, Le Prehistorique, Paris, 1885, chap. i. For the agency of Bodin, Bacon, Descartes, and Pascal, see Flint, Philosophy of History, introduction, pp. 28 et seq. For a shorter summary, see Lubbock, Prehistoric Man. For the statements by the northern archaeologists, see Nilsson, Worsaae, and the other main works cited in this article. For a generous statement regarding the great services of the Danish archaeologists in this field, see Quatrefages, introduction to Cartailhac, Les Ages Prehistoriques de l'Espagne et du Portugal.

The first blow at the fully developed doctrine of "the Fall" came, as we have seen, from geology. According to that doctrine, as held quite generally from its beginnings among the fathers and doctors of the primitive Church down to its culmination in the minds of great Protestants like John Wesley, the statement in our sacred books that "death entered the world by sin" was taken as a historic fact, necessitating the conclusion that, before the serpent persuaded Eve to eat of the forbidden fruit, death on our planet was unknown. Naturally, when geology revealed, in the strata of a period long before the coming of man on earth, a vast multitude of carnivorous tribes fitted to destroy their fellow-creatures on land and sea, and within the fossilized skeletons of many of these the partially digested remains of animals, this doctrine was too heavy to be carried, and it was quietly dropped.

But about the middle of the nineteenth century the doctrine of the rise of man as opposed to the doctrine of his "fall" received a great accession of strength from a source most unexpected. As we saw in the last chapter, the facts proving the great antiquity of man foreshadowed a new and even more remarkable idea regarding him. We saw, it is true, that the opponents of Boucher de Perthes, while they could not deny his discovery of human implements in the drift, were successful in securing a verdict of "Not proven" as regarded his discovery of human bones; but their triumph was short-lived. Many previous discoveries, little thought of up to that time, began to be studied, and others were added which resulted not merely in confirming the truth regarding the antiquity of man, but in establishing another doctrine which the opponents of science regarded with vastly greater dislike--the doctrine that man has not fallen from an original high estate in which he was created about six thousand years ago, but that, from a period vastly earlier than any warranted by the sacred chronologists, he has been, in spite of lapses and deteriorations, rising.

A brief review of this new growth of truth may be useful. As early as 1835 Prof. Jaeger had brought out from a quantity of Quaternary remains dug up long before at Cannstadt, near Stuttgart, a portion of a human skull, apparently of very low type. A battle raged about it for a time, but this finally subsided, owing to uncertainties arising from the circumstances of the discovery.

In 1856, in the Neanderthal, near Dusseldorf, among Quaternary remains gathered on the floor of a grotto, another skull was found bearing the same evidence of a low human type. As in the case of the Cannstadt skull, this again was fiercely debated, and finally the questions regarding it were allowed to remain in suspense. But new discoveries were made: at Eguisheim, at Brux, at Spy, and elsewhere, human skulls were found of a similarly low type; and, while each of the earlier discoveries was open to debate, and either, had no other been discovered, might have been considered an abnormal specimen, the combination of all these showed conclusively that not only had a race of men existed at that remote period, but that it was of a type as low as the lowest, perhaps below the lowest, now known.

Research was now redoubled, and, as a result, human skulls and complete skeletons of various types began to be discovered in the ancient deposits of many other parts of the world, and especially in France, Belgium, Germany, the Caucasus, Africa, and North and South America.

But soon began to emerge from all these discoveries a fact of enormous importance. The skulls and bones found at Cro Magnon, Solutre, Furfooz, Grenelle, and elsewhere, were compared, and it was thus made certain that various races had already appeared and lived in various grades of civilization, even in those exceedingly remote epochs; that even then there were various strata of humanity ranging from races of a very low to those of a very high type; and that upon any theory--certainly upon the theory of the origin of mankind from a single pair--two things were evident: first, that long, slow processes during vast periods of time must have been required for the differentiation of these races, and for the evolution of man up to the point where the better specimens show him, certainly in the early Quaternary and perhaps in the Tertiary period; and, secondly, that there had been from the first appearance of man, of which we have any traces, an UPWARD tendency.(191)

(191) For Wesley's statement of the amazing consequences of the entrance of death into the world by sin, see citations in his sermon on The Fall of Man in the chapter on Geology. For Boucher de Perthes, see his Life by Ledieu, especially chapters v and xix; also letters in the appendix; also Les Antiquities Celtiques et Antediluviennes, as cited in previous chapters of this work. For an account of the Neanderthal man and other remains mentioned, see Quatrefages, Human Species, chap. xxvi; also Mortillet, Le Prehistorique, Paris, 1885, pp. 232 et seq.; also other writers cited in this chapter. For the other discoveries mentioned, see the same sources. For an engraving of the skull and the restored human face of the Neanderthal man, see Reinach, Antiquities Nationales, etc., vol. i, p. 138. For the vast regions over which that early race spread, see Quatrefages as above, p. 307. See also the same author, Histoire Generale des Races Humaines, in the Bibliotheque Ethnologique, Paris, 1887, p. 4. In the vast mass of literature bearing on this subject, see Quatrefages, Dupont, Reinach, Joly, Mortillet, Tylor, and Lubbock, in works cited through these chapters.

This second conclusion, the upward tendency of man from low beginnings, was made more and more clear by bringing into relations with these remains of human bodies and of extinct animals the remains of human handiwork. As stated in the last chapter, the river drift and bone caves in Great Britain, France, and other parts of the world, revealed a progression, even in the various divisions of the earliest Stone period; for, beginning at the very lowest strata of these remains, on the floors of the caverns, associated mainly with the bones of extinct animals, such as the cave bear, the hairy elephant, and the like, were the rudest implements then, in strata above these, sealed in the stalagmite of the cavern floors, lying with the bones of animals extinct but more recent, stone implements were found, still rude, but, as a rule, of an improved type; and, finally, in a still higher stratum, associated with bones of animals like the reindeer and bison, which, though not extinct, have departed to other climates, were rude stone implements, on the whole of a still better workmanship. Such was the foreshadowing, even at that early rude Stone period, of the proofs that the tendency of man has been from his earliest epoch and in all parts of the world, as a rule, upward.

But this rule was to be much further exemplified. About 1850, while the French and English geologists were working more especially among the relics of the drift and cave periods, noted archaeologists of the North--Forchammer, Steenstrup, and Worsaae--were devoting themselves to the investigation of certain remains upon the Danish Peninsula. These remains were of two kinds: first, there were vast shell-heaps or accumulations of shells and other refuse cast aside by rude tribes which at some unknown age in the past lived on the shores of the Baltic, principally on shellfish. That these shell-heaps were very ancient was evident: the shells of oysters and the like found in them were far larger than any now found on those coasts; their size, so far from being like that of the corresponding varieties which now exist in the brackish waters of the Baltic, was in every case like that of those varieties which only thrive in the waters of the open salt sea. Here was a clear indication that at the time when man formed these shell-heaps those coasts were in far more direct communication with the salt sea than at present, and that sufficient time must have elapsed since that period to have wrought enormous changes in sea and land throughout those regions.

Scattered through these heaps were found indications of a grade of civilization when man still used implements of stone, but implements and weapons which, though still rude, showed a progress from those of the drift and early cave period, some of them being of polished stone.

With these were other evidences that civilization had progressed. With implements rude enough to have survived from early periods, other implements never known in the drift and bone caves began to appear, and, though there were few if any bones of other domestic animals, the remains of dogs were found; everything showed that there had been a progress in civilization between the former Stone epoch and this.

The second series of discoveries in Scandinavia was made in the peat-beds: these were generally formed in hollows or bowls varying in depth from ten to thirty feet, and a section of them, like a section of the deposits in the bone caverns, showed a gradual evolution of human culture. The lower strata in these great bowls were found to be made up chiefly of mosses and various plants matted together with the trunks of fallen trees, sometimes of very large diameter; and the botanical examination of the lowest layer of these trees and plants in the various bowls revealed a most important fact: for this layer, the first in point of time, was always of the Scotch fir--which now grows nowhere in the Danish islands, and can not be made to grow anywhere in them--and of plants which are now extinct in these regions, but have retreated within the arctic circle. Coming up from the bottom of these great bowls there was found above the first layer a second, in which were matted together masses of oak trees of different varieties; these, too, were relics of a bygone epoch, since the oak has almost entirely disappeared from Denmark. Above these came a third stratum made up of fallen beech trees; and the beech is now, and has been since the beginning of recorded history, the most common tree of the Danish Peninsula.

Now came a second fact of the utmost importance as connected with the first. Scattered, as a rule, through the lower of these deposits, that of the extinct fir trees and plants, were found implements and weapons of smooth stone; in the layer of oak trees were found implements of bronze; and among the layer of beeches were found implements and weapons of iron.

The general result of these investigations in these two sources, the shell mounds and the peat deposits, was the same: the first civilization evidenced in them was marked by the use of stone implements more or less smooth, showing a progress from the earlier rude Stone period made known by the bone caves; then came a later progress to a higher civilization, marked by the use of bronze implements; and, finally, a still higher development when iron began to be used.

The labours of the Danish archaeologists have resulted in the formation of a great museum at Copenhagen, and on the specimens they have found, coupled with those of the drift and bone caves, is based the classification between the main periods or divisions in the evolution of the human race above referred to.

It was not merely in Scandinavian lands that these results were reached; substantially the same discoveries were made in Ireland and France, in Sardinia and Portugal, in Japan and in Brazil, in Cuba and in the United States; in fact, as a rule, in nearly every part of the world which was thoroughly examined.(192)

(192) For the general subject, see Mortillet, Le Prehistorique, p. 498, et passim. For examples of the rude stone implements, improving as we go from earlier to later layers in the bone caves, see Boyd Hawkins, Early Man in Britain, chap. vii, p. 186; also Quatrefages, Human Species, New York, 1879, pp. 305 et seq. An interesting gleam of light is thrown on the subject in De Baye, Grottes Prehistoriques de la Marne, pp. 31 et seq.; also Evans, as cited in the previous chapter. For the more recent investigations in the Danish shell-heaps, see Boyd Dawkins, Early Man in Britain, pp. 303, 304. For these evidences of advanced civilization in the shell-heaps, see Mortillet, p. 498. He, like Nilsson, says that only the bones of the dog were found; but compare Dawkins, p. 305. For the very full list of these discoveries, with their bearing on each other, see Mortillet, p. 499. As to those in Scandanavian countries, see Nilsson, The Primitive Inhabitants of Scandanavia, third edition, with Introduction by Lubbock, London, 1868; also the Pre-History of the North, by Worsaae, English translation, London, 1886. For shell-mounds and their contents in the Spanish Peninsula, see Cartailhac's greater work already cited. For summary of such discoveries throughout the world, see Mortillet, Le Prehistorique, pp. 497 et seq.

But from another quarter came a yet more striking indication of this same evolution. As far back as the year 1829 there were discovered, in the Lake of Zurich, piles and other antiquities indicating a former existence of human dwellings, standing in the water at some distance from the shore; but the usual mixture of thoughtlessness and dread of new ideas seems to have prevailed, and nothing was done until about 1853, when new discoveries of the same kind were followed up vigorously, and Rutimeyer, Keller, Troyon, and others showed not only in the Lake of Zurich, but in many other lakes in Switzerland, remains of former habitations, and, in the midst of these, great numbers of relics, exhibiting the grade of civilization which those lake-dwellers had attained.

Here, too, were accumulated proofs of the upward tendency of the human race. Implements of polished stone, bone, leather, pottery of various grades, woven cloth, bones of several kinds of domestic animals, various sorts of grain, bread which had been preserved by charring, and a multitude of evidences of progress never found among the earlier, ruder relics of civilization, showed yet more strongly that man had arrived here at a still higher stage than his predecessor of the drift, cave, and shell-heap periods, and had gone on from better to better.

Very striking evidences of this upward tendency were found in each class of implements. As by comparing the chipped flint implements of the lower and earlier strata in the cave period with those of the later and upper strata we saw progress, so, in each of the periods of polished stone, bronze, and iron, we see, by similar comparisons, a steady progress from rude to perfected implements; and especially is this true in the remains of the various lake-dwellings, for among these can be traced out constant increase in the variety of animals domesticated, and gradual improvements in means of subsistence and in ways of living.

Incidentally, too, a fact, at first sight of small account, but on reflection exceedingly important, was revealed. The earlier bronze implements were frequently found to imitate in various minor respects implements of stone; in other words, forms were at first given to bronze implements natural in working stone, but not natural in working bronze. This showed the DIRECTION of the development--that it was upward from stone to bronze, not downward from bronze to stone; that it was progress rather than decline.

These investigations were supplemented by similar researches elsewhere. In many other parts of the world it was found that lake-dwellers had existed in different grades of civilization, but all within a certain range, intermediate between the cave-dwellers and the historic period. To explain this epoch of the lake-dwellers, history came in with the account given by Herodotus of the lake-dwellings on Lake Prasias, which gave protection from the armies of Persia. Still more important, Comparative Ethnography showed that to-day, in various parts of the world, especially in New Guinea and West Africa, races of men are living in lake-dwellings built upon piles, and with a range of implements and weapons strikingly like many of those discovered in these ancient lake deposits of Switzerland.

In Great Britain, France, Germany, Italy, Ireland, Scotland, and other countries, remains of a different sort were also found, throwing light on this progress. The cromlechs, cranogs, mounds, and the like, though some of them indicate the work of weaker tribes pressed upon by stronger, show, as a rule, the same upward tendency.

At a very early period in the history of these discoveries, various attempts were made--nominally in the interest of religion, but really in the interest of sundry creeds and catechisms framed when men knew little or nothing of natural laws--to break the force of such evidences of the progress and development of the human race from lower to higher. Out of all the earlier efforts two may be taken as fairly typical, for they exhibit the opposition to science as developed under two different schools of theology, each working in its own way. The first of these shows great ingenuity and learning, and is presented by Mr. Southall in his book, published in 1875, entitled The Recent Origin of the World. In this he grapples first of all with the difficulties presented by the early date of Egyptian civilization, and the keynote of his argument is the statement made by an eminent Egyptologist, at a period before modern archaeological discoveries were well understood, that "Egypt laughs the idea of a rude Stone age, a polished Stone age, a Bronze age, an Iron age, to scorn."

Mr. Southall's method was substantially that of the late excellent Mr. Gosse in geology. Mr. Gosse, as the readers of this work may remember, felt obliged, in the supposed interest of Genesis, to urge that safety to men's souls might be found in believing that, six thousand years ago, the Almighty, for some inscrutable purpose, suddenly set Niagara pouring very near the spot where it is pouring now; laid the various strata, and sprinkled the fossils through them like plums through a pudding; scratched the glacial grooves upon the rocks, and did a vast multitude of things, subtle and cunning, little and great, in all parts of the world, required to delude geologists of modern times into the conviction that all these things were the result of a steady progress through long epochs. On a similar plan, Mr. Southall proposed, at the very beginning of his book, as a final solution of the problem, the declaration that Egypt, with its high civilization in the time of Mena, with its races, classes, institutions, arrangements, language, monuments--all indicating an evolution through a vast previous history--was a sudden creation which came fully made from the hands of the Creator. To use his own words, "The Egyptians had no Stone age, and were born civilized."

There is an old story that once on a time a certain jovial King of France, making a progress through his kingdom, was received at the gates of a provincial town by the mayor's deputy, who began his speech on this wise: "May it please your Majesty, there are just thirteen reasons why His Honour the Mayor can not be present to welcome you this morning. The first of these reasons is that he is dead." On this the king graciously declared that this first reason was sufficient, and that he would not trouble the mayor's deputy for the twelve others.

So with Mr. Southall's argument: one simple result of scientific research out of many is all that it is needful to state, and this is, that in these later years we have a new and convincing evidence of the existence of prehistoric man in Egypt in his earliest, rudest beginnings; the very same evidence which we find in all other parts of the world which have been carefully examined. This evidence consists of stone implements and weapons which have been found in Egypt in such forms, at such points, and in such positions that when studied in connection with those found in all other parts of the world, from New Jersey to California, from France to India, and from England to the Andaman Islands, they force upon us the conviction that civilization in Egypt, as in all other parts of the world, was developed by the same slow process of evolution from the rudest beginnings.

It is true that men learned in Egyptology had discouraged the idea of an earlier Stone age in Egypt, and that among these were Lepsius and Brugsch; but these men were not trained in prehistoric archaeology; their devotion to the study of the monuments of Egyptian civilization had evidently drawn them away from sympathy, and indeed from acquaintance, with the work of men like Boucher de Perthes, Lartet, Nilsson, Troyon, and Dawkins. But a new era was beginning. In 1867 Worsaae called attention to the prehistoric implements found on the borders of Egypt; two years later Arcelin discussed such stone implements found beneath the soil of Sakkara and Gizeh, the very focus of the earliest Egyptian civilization; in the same year Hamy and Lenormant found such implements washed out from the depths higher up the Nile at Thebes, near the tombs of the kings; and in the following year they exhibited more flint implements found at various other places. Coupled with these discoveries was the fact that Horner and Linant found a copper knife at twenty-four feet, and pottery at sixty feet, below the surface. In 1872 Dr. Reil, director of the baths at Helouan, near Cairo, discovered implements of chipped flint; and in 1877. Dr. Jukes Brown made similar discoveries in that region. In 1878 Oscar Fraas, summing up the question, showed that the stone implements were mainly such as are found in the prehistoric deposits of other countries, and that, Zittel having found them in the Libyan Desert, far from the oases, there was reason to suppose that these implements were used before the region became a desert and before Egypt was civilized. Two years later Dr. Mook, of Wurzburg, published a work giving the results of his investigations, with careful drawings of the rude stone implements discovered by him in the upper Nile Valley, and it was evident that, while some of these implements differed slightly from those before known, the great mass of them were of the character so common in the prehistoric deposits of other parts of the world.

A yet more important contribution to this mass of facts was made by Prof. Henry Haynes, of Boston, who in the winter of 1877 and 1878 began a very thorough investigation of the subject, and discovered, a few miles east of Cairo, many flint implements. The significance of Haynes's discoveries was twofold: First, there were, among these, stone axes like those found in the French drift beds of St. Acheul, showing that the men who made or taught men how to make these in Egypt were passing through the same phase of savagery as that of Quaternary France; secondly, he found a workshop for making these implements, proving that these flint implements were not brought into Egypt by invaders, but were made to meet the necessities of the country. From this first field Prof. Haynes went to Helouan, north of Cairo, and there found, as Dr. Reil had done, various worked flints, some of them like those discovered by M. Riviere in the caves of southern France; thence he went up the Nile to Luxor, the site of ancient Thebes, began a thorough search in the Tertiary limestone hills, and found multitudes of chipped stone implements, some of them, indeed, of original forms, but most of forms common in other parts of the world under similar circumstances, some of the chipped stone axes corresponding closely to those found in the drift beds of northern France.

All this seemed to show conclusively that, long ages before the earliest period of Egyptian civilization of which the monuments of the first dynasties give us any trace, mankind in the Nile Valley was going through the same slow progress from the period when, standing just above the brutes, he defended himself with implements of rudely chipped stone.

But in 1881 came discoveries which settled the question entirely. In that year General Pitt-Rivers, a Fellow of the Royal Society and President of the Anthropological Institute, and J. F. Campbell, Fellow of the Royal Geographical Society of England, found implements not only in alluvial deposits, associated with the bones of the zebra, hyena, and other animals which have since retreated farther south, but, at Djebel Assas, near Thebes, they found implements of chipped flint in the hard, stratified gravel, from six and a half to ten feet below the surface; relics evidently, as Mr. Campbell says, "beyond calculation older than the oldest Egyptian temples and tombs." They certainly proved that Egyptian civilization had not issued in its completeness, and all at once, from the hand of the Creator in the time of Mena. Nor was this all. Investigators of the highest character and ability--men like Hull and Flinders Petrie--revealed geological changes in Egypt requiring enormous periods of time, and traces of man's handiwork dating from a period when the waters in the Nile Valley extended hundreds of feet above the present level. Thus was ended the contention of Mr. Southall.

Still another attack upon the new scientific conclusions came from France, when in 1883 the Abbe Hamard, Priest of the Oratory, published his Age of Stone and Primitive Man. He had been especially vexed at the arrangement of prehistoric implements by periods at the Paris Exposition of 1878; he bitterly complains of this as having an anti-Christian tendency, and rails at science as "the idol of the day." He attacks Mortillet, one of the leaders in French archaeology, with a great display of contempt; speaks of the "venom" in books on prehistoric man generally; complains that the Church is too mild and gentle with such monstrous doctrines; bewails the concessions made to science by some eminent preachers; and foretells his own martyrdom at the hands of men of science.

Efforts like this accomplished little, and a more legitimate attempt was made to resist the conclusions of archaeology by showing that knives of stone were used in obedience to a sacred ritual in Egypt for embalming, and in Judea for circumcision, and that these flint knives might have had this later origin. But the argument against the conclusions drawn from this view was triple: First, as we have seen, not only stone knives, but axes and other implements of stone similar to those of a prehistoric period in western Europe were discovered; secondly, these implements were discovered in the hard gravel drift of a period evidently far earlier than that of Mena; and, thirdly, the use of stone implements in Egyptian and Jewish sacred functions within the historic period, so far from weakening the force of the arguments for the long and slow development of Egyptian civilization from the men who used rude flint implements to the men who built and adorned the great temples of the early dynasties, is really an argument in favour of that long evolution. A study of comparative ethnology has made it clear that the sacred stone knives and implements of the Egyptian and Jewish priestly ritual were natural survivals of that previous period. For sacrificial or ritual purposes, the knife of stone was considered more sacred than the knife of bronze or iron, simply because it was ancient; just as to-day, in India, Brahman priests kindle the sacred fire not with matches or flint and steel, but by a process found in the earliest, lowest stages of human culture--by violently boring a pointed stick into another piece of wood until a spark comes; and just as to-day, in Europe and America, the architecture of the Middle Ages survives as a special religious form in the erection of our most recent churches, and to such an extent that thousands on thousands of us feel that we can not worship fitly unless in the midst of windows, decorations, vessels, implements, vestments, and ornaments, no longer used for other purposes, but which have survived in sundry branches of the Christian Church, and derived a special sanctity from the fact that they are of ancient origin.

Taking, then, the whole mass of testimony together, even though a plausible or very strong argument against single evidences may be made here and there, the force of its combined mass remains, and leaves both the vast antiquity of man and the evolution of civilization from its lowest to its highest forms, as proved by the prehistoric remains of Egypt and so many other countries in all parts of the world, beyond a reasonable doubt. Most important of all, the recent discoveries in Assyria have thrown a new light upon the evolution of the dogma of "the fall of man." Reverent scholars like George Smith, Sayce, Delitzsch, Jensen, Schrader, and their compeers have found in the Ninevite records the undoubted source of that form of the fall legend which was adopted by the Hebrews and by them transmitted to Christianity.(193)

(193) For Mr. Southall's views, see his Recent Origin of Man, p. 20 and elsewhere. For Mr. Gosse'e views, see his Omphalos as cited in the chapter on Geology in this work. For a summary of the work of Arcelin, Hamy, Lenormant, Richard, Lubbock, Mook, and Haynes, see Mortillet, Le Prehistorique, passim. As to Zittel's discovery, see Oscar Fraas's Aus dem Orient, Stuttgart, 1878. As to the striking similarities of the stone implements found in Egypt with those found in the drift and bone caves, see Mook's monograph, Wurzburg, 1880, cited in the next chapter, especially Plates IX, XI, XII. For even more striking reproductions of photographs showing this remarkable similarity between Egyptian and European chipped stone remains, see H. W. Haynes, Palaeolithic Implements in Upper Egypt, Boston, 1881. See also Evans, Ancient Stone Implements, chap. i, pp. 8, 9, 44, 102, 316, 329. As to stone implements used by priests of Jehovah, priests of Baal, priests of Moloch, priests of Odin, and Egyptian priests, as religious survivals, see Cartailhac, as above, 6 and 7; also Lartet, in De Luynes, Expedition to the Dead Sea; also Nilsson, Primitive Inhabitants of Scandanavia, pp. 96, 97; also Sayce, Herodotus, p. 171, note. For the discoveries by Pitt-Rivers, see the Journal of the Anthropological Institute of Great Britain and Ireland for 1882, vol. xi, pp. 382 et seq.; and for Campbell's decision regarding them, see ibid., pp. 396, 397. For facts summed up in the words, "It is most probable that Egypt at a remote period passed like many other countries through its stone period," see Hilton Price, F. S. A., F. G. S., paper in the Journal of the Archaeological Institute of Great Britain and Ireland for 1884, p. 56. Specimens of Palaeolithic implements from Egypt--knives, arrowheads, spearheads, flakes, and the like, both of peculiar and ordinary forms--may be seen in various museums, but especially in that of Prof. Haynes, of Boston. Some interesting light is also thrown into the subject by the specimens obtained by General Wilson and deposited in the Smithsonian Institution at Washington. For Abbe Hamard's attack, see his L'Age de la Pierre et L'Homme Primitif, Paris, 1883--especially his preface. For the stone weapon found in the high drift behind Esneh, see Flinders Petrie, History of Egypt, chap. i. Of these discoveries by Pitt-Rivers and others, Maspero appears to know nothing.

IX. THE "FALL OF MAN" AND ETHNOLOGY

We have seen that, closely connected with the main lines of investigation in archaeology and anthropology, there were other researches throwing much light on the entire subject. In a previous chapter we saw especially that Lafitau and Jussieu were among the first to collect and compare facts bearing on the natural history of man, gathered by travellers in various parts of the earth, thus laying foundations for the science of comparative ethnology. It was soon seen that ethnology had most important bearings upon the question of the material, intellectual, moral, and religious evolution of the human race; in every civilized nation, therefore, appeared scholars who began to study the characteristics of various groups of men as ascertained from travellers, and to compare the results thus gained with each other and with those obtained by archaeology.

Thus, more and more clear became the evidences that the tendency of the race has been upward from low beginnings. It was found that groups of men still existed possessing characteristics of those in the early periods of development to whom the drift and caves and shell-heaps and pile-dwellings bear witness; groups of men using many of the same implements and weapons, building their houses in the same way, seeking their food by the same means, enjoying the same amusements, and going through the same general stages of culture; some being in a condition corresponding to the earlier, some to the later, of those early periods.

From all sides thus came evidence that we have still upon the earth examples of all the main stages in the development of human civilization; that from the period when man appears little above the brutes, and with little if any religion in any accepted sense of the word, these examples can be arranged in an ascending series leading to the highest planes which humanity has reached; that philosophic observers may among these examples study existing beliefs, usages, and institutions back through earlier and earlier forms, until, as a rule, the whole evolution can be easily divined if not fully seen. Moreover, the basis of the whole structure became more and more clear: the fact that "the lines of intelligence have always been what they are, and have always operated as they do now; that man has progressed from the simple to the complex, from the particular to the general."

As this evidence from ethnology became more and more strong, its significance to theology aroused attention, and naturally most determined efforts were made to break its force. On the Continent the two great champions of the Church in this field were De Maistre and De Bonald; but the two attempts which may be especially recalled as the most influential among English-speaking peoples were those of Whately, Archbishop of Dublin, and the Duke of Argyll.

First in the combat against these new deductions of science was Whately. He was a strong man, whose breadth of thought and liberality in practice deserve all honour; but these very qualities drew upon him the distrust of his orthodox brethren; and, while his writings were powerful in the first half of the present century to break down many bulwarks of unreason, he seems to have been constantly in fear of losing touch with the Church, and therefore to have promptly attacked some scientific reasonings, which, had he been a layman, not holding a brief for the Church, he would probably have studied with more care and less prejudice. He was not slow to see the deeper significance of archaeology and ethnology in their relations to the theological conception of "the Fall," and he set the battle in array against them.

His contention was, to use his own words, that "no community ever did or ever can emerge unassisted by external helps from a state of utter barbarism into anything that can be called civilization"; and that, in short, all imperfectly civilized, barbarous, and savage races are but fallen descendants of races more fully civilized. This view was urged with his usual ingenuity and vigour, but the facts proved too strong for him: they made it clear, first, that many races were without simple possessions, instruments, and arts which never, probably, could have been lost if once acquired--as, for example, pottery, the bow for shooting, various domesticated animals, spinning, the simplest principles of agriculture, household economy, and the like; and, secondly, it was shown as a simple matter of fact that various savage and barbarous tribes HAD raised themselves by a development of means which no one from outside could have taught them; as in the cultivation and improvement of various indigenous plants, such as the potato and Indian corn among the Indians of North America; in the domestication of various animals peculiar to their own regions, such as the llama among the Indians of south America; in the making of sundry fabrics out of materials and by processes not found among other nations, such as the bark cloth of the Polynesians; and in the development of weapons peculiar to sundry localities, but known in no others, such as the boomerang in Australia.

Most effective in bringing out the truth were such works as those of Sir John Lubbock and Tylor; and so conclusive were they that the arguments of Whately were given up as untenable by the other of the two great champions above referred to, and an attempt was made by him to form the diminishing number of thinking men supporting the old theological view on a new line of defence.

This second champion, the Duke of Argyll, was a man of wide knowledge and strong powers in debate, whose high moral sense was amply shown in his adhesion to the side of the American Union in the struggle against disunion and slavery, despite the overwhelming majority against him in the high aristocracy to which he belonged. As an honest man and close thinker, the duke was obliged to give up completely the theological view of the antiquity of man. The whole biblical chronology as held by the universal Church, "always, everywhere, and by all," he sacrificed, and gave all his powers in this field to support the theory of "the Fall." Noblesse oblige: the duke and his ancestors had been for centuries the chief pillars of the Church of Scotland, and it was too much to expect that he could break away from a tenet which forms really its "chief cornerstone."

Acknowledging the insufficiency of Archbishop Whately's argument, the duke took the ground that the lower, barbarous, savage, brutal races were the remains of civilized races which, in the struggle for existence, had been pushed and driven off to remote and inclement parts of the earth, where the conditions necessary to a continuance in their early civilization were absent; that, therefore, the descendants of primeval, civilized men degenerated and sank in the scale of culture. To use his own words, the weaker races were "driven by the stronger to the woods and rocks," so that they became "mere outcasts of the human race."

In answer to this, while it was conceded, first, that there have been examples of weaker tribes sinking in the scale of culture after escaping from the stronger into regions unfavourable to civilization, and, secondly, that many powerful nations have declined and decayed, it was shown that the men in the most remote and unfavourable regions have not always been the lowest in the scale; that men have been frequently found "among the woods and rocks" in a higher state of civilization than on the fertile plains, such examples being cited as Mexico, Peru, and even Scotland; and that, while there were many examples of special and local decline, overwhelming masses of facts point to progress as a rule.

The improbability, not to say impossibility, of many of the conclusions arrived at by the duke appeared more and more strongly as more became known of the lower tribes of mankind. It was necessary on his theory to suppose many things which our knowledge of the human race absolutely forbids us to believe: for example, it was necessary to suppose that the Australians or New Zealanders, having once possessed so simple and convenient an art as that of the potter, had lost every trace of it; and that the same tribes, having once had so simple a means of saving labour as the spindle or small stick weighted at one end for spinning, had given it up and gone back to twisting threads with the hand. In fact, it was necessary to suppose that one of the main occupations of man from "the beginning" had been the forgetting of simple methods, processes, and implements which all experience in the actual world teaches us are never entirely forgotten by peoples who have once acquired them.

Some leading arguments of the duke were overthrown by simple statements of fact. Thus, his instance of the Eskimo as pushed to the verge of habitable America, and therefore living in the lowest depths of savagery, which, even if it were true, by no means proved a general rule, was deprived of its force by the simple fact that the Eskimos are by no means the lowest race on the American continent, and that various tribes far more centrally and advantageously placed, as, for instance, those in Brazil, are really inferior to them in the scale of culture. Again, his statement that "in Africa there appear to be no traces of any time when the natives were not acquainted with the use of iron," is met by the fact that from the Nile Valley to the Cape of Good Hope we find, wherever examination has been made, the same early stone implements which in all other parts of the world precede the use of iron, some of which would not have been made had their makers possessed iron. The duke also tried to show that there were no distinctive epochs of stone, bronze, and iron, by adducing the fact that some stone implements are found even in some high civilizations. This is indeed a fact. We find some few European peasants to-day using stone mallet-heads; but this proves simply that the old stone mallet-heads have survived as implements cheap and effective.

The argument from Comparative Ethnology in support of the view that the tendency of mankind is upward has received strength from many sources. Comparative Philology shows that in the less civilized, barbarous, and savage races childish forms of speech prevail--frequent reduplications and the like, of which we have survivals in the later and even in the most highly developed languages. In various languages, too, we find relics of ancient modes of thought in the simplest words and expressions used for arithmetical calculations. Words and phrases for this purpose are frequently found to be derived from the words for hands, feet, fingers, and toes, just as clearly as in our own language some of our simplest measures of length are shown by their names to have been measures of parts of the human body, as the cubit, the foot, and the like, and therefore to date from a time when exactness was not required. To add another out of many examples, it is found to-day that various rude nations go through the simplest arithmetical processes by means of pebbles. Into our own language, through the Latin, has come a word showing that our distant progenitors reckoned in this way: the word CALCULATE gives us an absolute proof of this. According to the theory of the Duke of Argyll, men ages ago used pebbles (CALCULI) in performing the simplest arithmetical calculations because we to-day "CALCULATE." No reduction to absurdity could be more thorough. The simple fact must be that we "calculate" because our remote ancestors used pebbles in their arithmetic.

Comparative Literature and Folklore also show among peoples of a low culture to-day childish modes of viewing nature, and childish ways of expressing the relations of man to nature, such as clearly survive from a remote ancestry; noteworthy among these are the beliefs in witches and fairies, and multitudes of popular and poetic expressions in the most civilized nations.

So, too, Comparative Ethnography, the basis of Ethnology, shows in contemporary barbarians and savages a childish love of playthings and games, of which we have many survivals.

All these facts, which were at first unobserved or observed as matters of no significance, have been brought into connection with a fact in biology acknowledged alike by all important schools; by Agassiz on one hand and by Darwin on the other--namely, as stated by Agassiz, that "the young states of each species and group resemble older forms of the same group," or, as stated by Darwin, that "in two or more groups of animals, however much they may at first differ from each other in structure and habits, if they pass through closely similar embryonic stages, we may feel almost assured that they have descended from the same parent form, and are therefore closely related."(194)

(194) For the stone forms given to early bronze axes, etc., see Nilsson, Primitive Inhabitants of Scandanavia, London, 1868, Lubbock's Introduction, p. 31; and for plates, see Lubbock's Prehistoric Man, chap. ii; also Cartailhac, Les Ages Prehistoriques de l'Espagne et du Portugal, p. 227. Also Keller, Lake Dwellings; also Troyon, Habitations Lacustres; also Boyd Dawkins, Early Man in Great Britain, p. 191; also Lubbock, p. 6; also Lyell, Antiquity of Man,chap. ii. For the cranogs, etc., in the north of Europe, see Munro, Ancient Scottish Lake Dwellings, Edinburgh, 1882. For mounds and greater stone constructions in the extreme south of Europe, see Cartailhac's work on Spain and Portugal above cited, part iii, chap. iii. For the source of Mr. Southall's contention, see Brugsch, Egypt of the Pharoahs. For the two sides of the question whether in the lower grades of savagery there is really any recognition of a superior power, or anything which can be called, in any accepted sense, religion, compare Quatrefages with Lubbock, in works already cited. For a striking but rather ad captandum effort to show that there is a moral and religious sense in the very lowest of Australian tribes, see one of the discourses of Archbishop Vaughn on Science and Religion, Baltimore, 1879. For one out of multitiudes of striking and instructive resemblances in ancient stone implements and those now in use among sundry savage tribes, see comparison between old Scandanavian arrowheads and those recently brought from Tierra del Fuego, in Nilsson, as above, especially in Plate V. For a brief and admirable statement of the arguments on both sides, see Sir J. Lubbock's Dundee paper, given in the appendix to the American edition of his Origin of Civilization, etc. For the general argument referred to between Whately and the Duke of Argyll on one side, and Lubbock on the other, see Lubbock's Dundee paper as above cited; Tylor, Early History of Mankind, especially p. 193; and the Duke of Argyll, Primeval Man, part iv. For difficulties of savages in arithmetic, see Lubbock, as above, pp. 459 et seq. For a very temperate and judicial view of the whole question, see Tylor as above, chaps. vii and xiii. For a brief summary of the scientific position regarding the stagnation and deterioration of races, resulting in the statement that such deterioration "in no way contradicts the theory that civilization itself is developed from low to high stages," see Tylor, Anthropology, chap. i. For striking examples of the testimony of language to upward progress, see Tylor, chap. xii.

X. THE "FALL OF MAN" AND HISTORY

The history of art, especially as shown by architecture, in the noblest monuments of the most enlightened nations of antiquity; gives abundant proofs of the upward tendency of man from the rudest and simplest beginnings. Many columns of early Egyptian temples or tombs are but bundles of Nile reeds slightly conventionalized in stone; the temples of Greece, including not only the earliest forms, but the Parthenon itself, while in parts showing an evolution out of Egyptian and Assyrian architecture, exhibit frequent reminiscences and even imitations of earlier constructions in wood; the medieval cathedrals, while evolved out of Roman and Byzantine structures, constantly show unmistakable survivals of prehistoric construction. (195)

(195) As to evolution in architecture, and especially of Greek forms and ornaments out of Egyptian and Assyrian, with survivals in stone architecture of forms obtained in Egypt when reeds were used, and in Greece when wood construction prevailed, see Fergusson's Handbook of Architecture, vol. i, pp. 100, 228, 233, and elsewhere; also Otfried Muller, Ancient Art and its Remains, English translation, London, 1852, pp. 219, passim. For a very brief but thorough statement, see A. Magnard's paper in the Proceedings of the American Oriental Society, October, 1889, entitled Reminiscences of Egypt in Doric Architecture. On the general subject, see Hommel, Babylonien, ch. i, and Meyer, Alterthum, i, S 199.

So, too, general history has come in, illustrating the unknown from the known: the development of man in the prehistoric period from his development within historic times. Nothing is more evident from history than the fact that weaker bodies of men driven out by stronger do not necessarily relapse into barbarism, but frequently rise, even under the most unfavourable circumstances, to a civilization equal or superior to that from which they have been banished. Out of very many examples showing this law of upward development, a few may be taken as typical. The Slavs, who sank so low under the pressure of stronger races that they gave the modern world a new word to express the most hopeless servitude, have developed powerful civilizations peculiar to themselves; the barbarian tribes who ages ago took refuge amid the sand-banks and morasses of Holland, have developed one of the world's leading centres of civilization; the wretched peasants who about the fifth century took refuge from invading hordes among the lagoons and mud banks of Venetia, developed a power in art, arms, and politics which is among the wonders of human history; the Puritans, driven from the civilization of Great Britain to the unfavourable climate, soil, and circumstances of early New England,--the Huguenots, driven from France, a country admirably fitted for the highest growth of civilization, to various countries far less fitted for such growth,--the Irish peasantry, driven in vast numbers from their own island to other parts of the world on the whole less fitted to them--all are proofs that, as a rule, bodies of men once enlightened, when driven to unfavourable climates and brought under the most depressing circumstances, not only retain what enlightenment they have, but go on increasing it. Besides these, we have such cases as those of criminals banished to various penal colonies, from whose descendants has been developed a better morality; and of pirates, like those of the Bounty, whose descendants, in a remote Pacific island, became sober, steady citizens. Thousands of examples show the prevalence of this same rule--that men in masses do not forget the main gains of their civilization, and that, in spite of deteriorations, their tendency is upward.

Another class of historic facts also testifies in the most striking manner to this same upward tendency: the decline and destruction of various civilizations brilliant but hopelessly vitiated. These catastrophes are seen more and more to be but steps in, this development. The crumbling away of the great ancient civilizations based upon despotism, whether the despotism of monarch, priest, or mob--the decline and fall of Roman civilization, for example, which, in his most remarkable generalization, Guizot has shown to have been necessary to the development of the richer civilization of modern Europe; the terrible struggle and loss of the Crusades, which once appeared to be a mere catastrophe, but are now seen to have brought in, with the downfall of feudalism, the beginnings of the centralizing, civilizing monarchical period; the French Revolution, once thought a mere outburst of diabolic passion, but now seen to be an unduly delayed transition from the monarchical to the constitutional epoch: all show that even widespread deterioration and decline--often, indeed, the greatest political and moral catastrophes--so far from leading to a fall of mankind, tend in the long run to raise humanity to higher planes.

Thus, then, Anthropology and its handmaids, Ethnology, Philology, and History, have wrought out, beyond a doubt, proofs of the upward evolution of humanity since the appearance of man upon our planet.

Nor have these researches been confined to progress in man's material condition. Far more important evidences have been found of upward evolution in his family, social, moral, intellectual, and religious relations. The light thrown on this subject by such men as Lubbock, Tylor, Herbert Spencer, Buckle, Draper, Max Muller, and a multitude of others, despite mistakes, haltings, stumblings, and occasional following of delusive paths, is among the greatest glories of the century now ending. From all these investigators in their various fields, holding no brief for any system sacred or secular, but seeking truth as truth, comes the same general testimony of the evolution of higher out of lower. The process has been indeed slow and painful, but this does not prove that it may not become more rapid and less fruitful in sorrow as humanity goes on.(196)

(196) As to the good effects of migration, see Waitz, Introduction to Anthropology, London, 1863, p. 345.

While, then, it is not denied that many instances of retrogression can be found, the consenting voice of unbiased investigators in all lands has declared more and more that the beginnings of our race must have been low and brutal, and that the tendency has been upward. To combat this conclusion by examples of decline and deterioration here and there has become impossible: as well try to prove that, because in the Mississippi there are eddies in which the currents flow northward, there is no main stream flowing southward; or that, because trees decay and fall, there is no law of upward growth from germ to trunk, branches, foliage, and fruit.

A very striking evidence that the theological theory had become untenable was seen when its main supporter in the scientific field, Von Martius, in the full ripeness of his powers, publicly declared his conversion to the scientific view.

Yet, while the tendency of enlightened human thought in recent times is unmistakable, the struggle against the older view is not yet ended. The bitterness of the Abbe Hamard in France has been carried to similar and even greater extremes among sundry Protestant bodies in Europe and America. The simple truth of history mates it a necessity, unpleasant though it be, to chronicle two typical examples in the United States.

In the year 1875 a leader in American industrial enterprise endowed at the capital of a Southern State a university which bore his name. It was given into the hands of one of the religious sects most powerful in that region, and a bishop of that sect became its president. To its chair of Geology was called Alexander Winchell, a scholar who had already won eminence as a teacher and writer in that field, a professor greatly beloved and respected in the two universities with which he had been connected, and a member of the sect which the institution of learning above referred to represented.

But his relations to this Southern institution were destined to be brief. That his lectures at the Vanderbilt University were learned, attractive, and stimulating, even his enemies were forced to admit; but he was soon found to believe that there had been men earlier than the period as signed to Adam, and even that all the human race are not descended from Adam. His desire was to reconcile science and Scripture, and he was now treated by a Methodist Episcopal Bishop in Tennessee just as, two centuries before, La Peyrere had been treated, for a similar effort, by a Roman Catholic vicar-general in Belgium. The publication of a series of articles on the subject, contributed by the professor to a Northern religious newspaper at its own request, brought matters to a climax; for, the articles having fallen under the notice of a leading Southwestern organ of the denomination controlling the Vanderbilt University, the result was a most bitter denunciation of Prof. Winchell and of his views. Shortly afterward the professor was told by Bishop McTyeire that "our people are of the opinion that such views are contrary to the plan of redemption," and was requested by the bishop to quietly resign his chair. To this the professor made the fitting reply: "If the board of trustees have the manliness to dismiss me for cause, and declare the cause, I prefer that they should do it. No power on earth could persuade me to resign."

"We do not propose," said the bishop, with quite gratuitous suggestiveness, "to treat you as the Inquisition treated Galileo."

"But what you propose is the same thing," rejoined Dr. Winchell. "It is ecclesiastical proscription for an opinion which must be settled by scientific evidence."

Twenty-four hours later Dr. Winchell was informed that his chair had been abolished, and its duties, with its salary, added to those of a colleague; the public were given to understand that the reasons were purely economic; the banished scholar was heaped with official compliments, evidently in hope that he would keep silence.

Such was not Dr. Winchell's view. In a frank letter to the leading journal of the university town he stated the whole matter. The intolerance-hating press of the country, religious and secular, did not hold its peace. In vain the authorities of the university waited for the storm to blow over. It was evident, at last, that a defence must be made, and a local organ of the sect, which under the editorship of a fellow-professor had always treated Dr. Winchell's views with the luminous inaccuracy which usually characterizes a professor's ideas of a rival's teachings, assumed the task. In the articles which followed, the usual scientific hypotheses as to the creation were declared to be "absurd," "vague and unintelligible," "preposterous and gratuitous." This new champion stated that "the objections drawn from the fossiliferous strata and the like are met by reference to the analogy of Adam and Eve, who presented the phenomena of adults when they were but a day old, and by the Flood of Noah and other cataclysms, which, with the constant change of Nature, are sufficient to account for the phenomena in question"!

Under inspiration of this sort the Tennessee Conference of the religious body in control of the university had already, in October, 1878, given utterance to its opinion of unsanctified science as follows: "This is an age in which scientific atheism, having divested itself of the habiliments that most adorn and dignify humanity, walks abroad in shameless denudation. The arrogant and impertinent claims of this 'science, falsely so called,' have been so boisterous and persistent, that the unthinking mass have been sadly deluded; but our university alone has had the courage to lay its young but vigorous hand upon the mane of untamed Speculation and say, 'We will have no more of this.'" It is a consolation to know how the result, thus devoutly sought, has been achieved; for in the "ode" sung at the laying of the corner-stone of a new theological building of the same university, in May, 1880, we read:

"Science and Revelation here In perfect harmony appear, Guiding young feet along the road Through grace and Nature up to God."

It is also pleasing to know that, while an institution calling itself a university thus violated the fundamental principles on which any institution worthy of the name must be based, another institution which has the glory of being the first in the entire North to begin something like a university organization--the State University of Michigan--recalled Dr. Winchell at once to his former professorship, and honoured itself by maintaining him in that position, where, unhampered, he was thereafter able to utter his views in the midst of the largest body of students on the American Continent.

Disgraceful as this history was to the men who drove out Dr. Winchell, they but succeeded, as various similar bodies of men making similar efforts have done, in advancing their supposed victim to higher position and more commanding influence.(197)

(197) For Dr. Winchell's original statements, see Adamites and Pre-Adamites, Syracuse, N. Y., 1878. For the first important denunciation of his views, see the St. Louis Christian Advocate, May 22, 1878. For the conversation with Bishop McTyeire, see Dr. Winchell's own account in the Nashville American of July 19, 1878. For the further course of the attack in the denominational organ of Dr. Winchell's oppressors, see the Nashville Christian Advocate, April 26, 1879. For the oratorical declaration of the Tennessee Conference upon the matter, see the Nashville American, October 15, 1878; and for the "ode" regarding the "harmony of science and revelation" as supported at the university, see the same journal for May 2, 1880

A few years after this suppression of earnest Christian thought at an institution of learning in the western part of our Southern States, there appeared a similar attempt in sundry seaboard States of the South.

As far back as the year 1857 the Presbyterian Synod of Mississippi passed the following resolution:

"WHEREAS, We live in an age in which the most insidious attacks are made on revealed religion through the natural sciences, and as it behooves the Church at all times to have men capable of defending the faith once delivered to the saints;

"RESOLVED, That this presbytery recommend the endowment of a professorship of Natural Science as connected with revealed religion in one or more of our theological seminaries."

Pursuant to this resolution such a chair was established in the theological seminary at Columbia, S.C., and James Woodrow was appointed professor. Dr. Woodrow seems to have been admirably fitted for the position--a devoted Christian man, accepting the Presbyterian standards of faith in which he had been brought up, and at the same time giving every effort to acquaint himself with the methods and conclusions of science. To great natural endowments he added constant labours to arrive at the truth in this field. Visiting Europe, he made the acquaintance of many of the foremost scientific investigators, became a student in university lecture rooms and laboratories, an interested hearer in scientific conventions, and a correspondent of leading men of science at home and abroad. As a result, he came to the conclusion that the hypothesis of evolution is the only one which explains various leading facts in natural science. This he taught, and he also taught that such a view is not incompatible with a true view of the sacred Scriptures.

In 1882 and 1883 the board of directors of the theological seminary, in fear that "scepticism in the world is using alleged discoveries in science to impugn the Word of God," requested Prof. Woodrow to state his views in regard to evolution. The professor complied with this request in a very powerful address, which was published and widely circulated, to such effect that the board of directors shortly afterward passed resolutions declaring the theory of evolution as defined by Prof. Woodrow not inconsistent with perfect soundness in the faith.

In the year 1884 alarm regarding Dr. Woodrow's teachings began to show itself in larger proportions, and a minority report was introduced into the Synod of South Carolina declaring that "the synod is called upon to decide not upon the question whether the said views of Dr. Woodrow contradict the Bible in its highest and absolute sense, but upon the question whether they contradict the interpretation of the Bible by the Presbyterian Church in the United States."

Perhaps a more self-condemnatory statement was never presented, for it clearly recognized, as a basis for intolerance, at least a possible difference between "the interpretation of the Bible by the Presbyterian Church" and the teachings of "the Bible in its highest and absolute sense."

This hostile movement became so strong that, in spite of the favourable action of the directors of the seminary, and against the efforts of a broad-minded minority in the representative bodies having ultimate charge of the institution, the delegates from the various synods raised a storm of orthodoxy and drove Dr. Woodrow from his post. Happily, he was at the same time professor in the University of South Carolina in the same city of Columbia, and from his chair in that institution he continued to teach natural science with the approval of the great majority of thinking men in that region; hence, the only effect of the attempt to crush him was, that his position was made higher, respect for him deeper, and his reputation wider.

In spite of attempts by the more orthodox to prevent students of the theological seminary from attending his lectures at the university, they persisted in hearing him; indeed, the reputation of heresy seemed to enhance his influence.

It should be borne in mind that the professor thus treated had been one of the most respected and beloved university instructors in the South during more than a quarter of a century, and that he was turned out of his position with no opportunity for careful defence, and, indeed, without even the formality of a trial. Well did an eminent but thoughtful divine of the Southern Presbyterian Church declare that "the method of procedure to destroy evolution by the majority in the Church is vicious and suicidal," and that "logical dynamite has been used to put out a supposed fire in the upper stories of our house, and all the family in the house at that." Wisely, too, did he refer to the majority as "sowing in the fields of the Church the thorns of its errors, and cumbering its path with the debris and ruin of its own folly."

To these recent cases may be added the expulsion of Prof. Toy from teaching under ecclesiastical control at Louisville, and his election to a far more influential chair at Harvard University; the driving out from the American College at Beyrout of the young professors who accepted evolution as probable, and the rise of one of them, Mr. Nimr, to a far more commanding position than that which he left--the control of three leading journals at Cairo; the driving out of Robertson Smith from his position at Edinburgh, and his reception into the far more important and influential professorship at the English University of Cambridge; and multitudes of similar cases. From the days when Henry Dunster, the first President of Harvard College, was driven from his presidency, as Cotton Mather said, for "falling into the briers of Antipedobaptism" until now, the same spirit is shown in all such attempts. In each we have generally, on one side, a body of older theologians, who since their youth have learned nothing and forgotten nothing, sundry professors who do not wish to rewrite their lectures, and a mass of unthinking ecclesiastical persons of little or no importance save in making up a retrograde majority in an ecclesiastical tribunal; on the other side we have as generally the thinking, open-minded, devoted men who have listened to the revelation of their own time as well as of times past, and who are evidently thinking the future thought of the world.

Here we have survivals of that same oppression of thought by theology which has cost the modern world so dear; the system which forced great numbers of professors, under penalty of deprivation, to teach that the sun and planets revolve about the earth; that comets are fire-balls flung by an angry God at a wicked world; that insanity is diabolic possession; that anatomical investigation of the human frame is sin against the Holy Ghost; that chemistry leads to sorcery; that taking interest for money is forbidden by Scripture; that geology must conform to ancient Hebrew poetry. From the same source came in Austria the rule of the "Immaculate Oath," under which university professors, long before the dogma of the Immaculate Conception was defined by the Church, were obliged to swear to their belief in that dogma before they were permitted to teach even arithmetic or geometry; in England, the denunciation of inoculation against smallpox; in Scotland, the protests against using chloroform in childbirth as "vitiating the primal curse against woman"; in France, the use in clerical schools of a historical text-book from which Napoleon was left out; and, in America, the use of Catholic manuals in which the Inquisition is declared to have been a purely civil tribunal, or Protestant manuals in which the Puritans are shown to have been all that we could now wish they had been.

So, too, among multitudes of similar efforts abroad, we have during centuries the fettering of professors at English and Scotch universities by test oaths, subscriptions to articles, and catechisms without number. In our own country we have had in a vast multitude of denominational colleges, as the first qualification for a professorship, not ability in the subject to be taught, but fidelity to the particular shibboleth of the denomination controlling the college or university.

Happily, in these days such attempts generally defeat themselves. The supposed victim is generally made a man of mark by persecution, and advanced to a higher and wider sphere of usefulness. In withstanding the march of scientific truth, any Conference, Synod, Board of Commissioners, Board of Trustees, or Faculty, is but as a nest of field-mice in the path of a steam plough.

The harm done to religion in these attempts is far greater than that done to science; for thereby suspicions are widely spread, especially among open-minded young men, that the accepted Christian system demands a concealment of truth, with the persecution of honest investigators, and therefore must be false. Well was it said in substance by President McCosh, of Princeton, that no more sure way of making unbelievers in Christianity among young men could be devised than preaching to them that the doctrines arrived at by the great scientific thinkers of this period are opposed to religion.

Yet it is but justice here to say that more and more there is evolving out of this past history of oppression a better spirit, which is making itself manifest with power in the leading religious bodies of the world. In the Church of Rome we have to-day such utterances as those of St. George Mivart, declaring that the Church must not attempt to interfere with science; that the Almighty in the Galileo case gave her a distinct warning that the priesthood of science must remain with the men of science. In the Anglican Church and its American daughter we have the acts and utterances of such men as Archbishop Tait, Bishop Temple, Dean Stanley, Dean Farrar, and many others, proving that the deepest religious thought is more and more tending to peace rather than warfare with science; and in the other churches, especially in America, while there is yet much to be desired, the welcome extended in many of them to Alexander Winchell, and the freedom given to views like his, augur well for a better state of things in the future.

From the science of Anthropology, when rightly viewed as a whole, has come the greatest aid to those who work to advance religion rather than to promote any particular system of theology; for Anthropology and its subsidiary sciences show more and more that man, since coming upon the earth, has risen, from the period when he had little, if any, idea of a great power above him, through successive stages of fetichism, shamanism, and idolatry, toward better forms of belief, making him more and more accessible to nobler forms of religion. The same sciences show, too, within the historic period, the same tendency, and especially within the events covered by our sacred books, a progress from fetichism, of which so many evidences crop out in the early Jewish worship as shown in the Old Testament Scriptures, through polytheism, when Jehovah was but "a god above all gods," through the period when he was "a jealous God," capricious and cruel, until he is revealed in such inspired utterances as those of the nobler Psalms, the great passages in Isaiah, the sublime preaching of Micah, and, above all, through the ideal given to the world by Jesus of Nazareth.

Well indeed has an eminent divine of the Church of England in our own time called on Christians to rejoice over this evolution, "between the God of Samuel, who ordered infants to be slaughtered, and the God of the Psalmist, whose tender mercies are over all his works; between the God of the Patriarchs, who was always repenting, and the God of the Apostles, who is the same yesterday, to-day, and forever, with whom there is no variableness nor shadow of turning, between the God of the Old Testament, who walked in the garden in the cool of the day, and the God of the New Testament, whom no man hath seen nor can see; between the God of Leviticus, who was so particular about the sacrificial furniture and utensils, and the God of the Acts, who dwelleth not in temples made with hands; between the God who hardened Pharaoh's heart, and the God who will have all men to be saved; between the God of Exodus, who is merciful only to those who love him, and the God of Christ--the heavenly Father--who is kind unto the unthankful and the evil."

However overwhelming, then, the facts may be which Anthropology, History, and their kindred sciences may, in the interest of simple truth, establish against the theological doctrine of "the Fall"; however completely they may fossilize various dogmas, catechisms, creeds, confessions, "plans of salvation" and "schemes of redemption," which have been evolved from the great minds of the theological period: science, so far from making inroads on religion, or even upon our Christian development of it, will strengthen all that is essential in it, giving new and nobler paths to man's highest aspirations. For the one great, legitimate, scientific conclusion of anthropology is, that, more and more, a better civilization of the world, despite all its survivals of savagery and barbarism, is developing men and women on whom the declarations of the nobler Psalms, of Isaiah, of Micah, the Sermon on the Mount, the first great commandment, and the second, which is like unto it, St. Paul's praise of charity and St. James's definition of "pure religion and undefiled," can take stronger hold for the more effective and more rapid uplifting of our race.(198)

(198) For the resolution of the Presbyterian Synod of Mississippi in 1857, see Prof. Woodrow's speech before the Synod of South Carolina, October 27 and 28, 1884, p. 6. As to the action of the Board of Directors of the Theological Seminary of Columbia, see ibid. As to the minority report in the Synod of South Carolina, see ibid., p. 24. For the pithy sentences regarding the conduct of the majority in the synods toward Dr. Woodrow, see the Rev. Mr. Flynn's article in the Southern Presbyterian Review for April, 1885, p. 272, and elsewhere. For the restrictions regarding the teaching of the Copernican theory and the true doctrine of comets in German universities, see various histories of astronomy, especially Madler. For the immaculate oath (Immaculaten-Eid) as enforced upon the Austrian professors, see Luftkandl, Die Josephinischen Ideen. For the effort of the Church in France, after the restoration of the Bourbons, to teach a history of that country from which the name of Napoleon should be left out, see Father Loriquet's famous Histoire de France a l'Usage de la Jeunesse, Lyon, 1820, vol. ii, see especially table of contents at the end. The book bears on its title-page the well known initials of the Jesuit motto, A. M. D. G. (Ad Majorem Dei Gloriam). For examples in England and Scotland, see various English histories, and especially Buckle's chapters on Scotland. For a longer collection of examples showing the suppression of anything like unfettered thought upon scientific subjects in American universities, see Inaugural Address at the Opening of Cornell University, by the author of these chapters. For the citation regarding the evolution of better and nobler ideas of God, see Church and Creed: Sermons preached in the Chapel of the Foundling Hospital, London, by A. W. Momerie, M. A., LL. D., Professor of Logic and Metaphysics in King's College, London, 1890. For a very vigorous utterance on the other side, see a recent charge of the Bishop of Gloucester.