DEVELOPMENT OF THE MORAL SENSE

Darwinism, Stated by Darwin himself, is part of the HackerNoon Books Series. You can jump to any chapter in this book here . DEVELOPMENT OF THE MORAL SENSE DEVELOPMENT OF THE MORAL SENSE. I fully subscribe to the judgment of those writers who maintain that, of all the differences between man and the lower animals, the moral sense or conscience is by far the most important. This sense, as Mackintosh remarks, “has a rightful supremacy over every other principle of human action”; it is summed up in that short but imperious word , so full of high significance. It is the most noble of all the attributes of man, leading him without a moment’s hesitation to risk his life for that of a fellow-creature; or, after due deliberation, impelled simply by the deep feeling of right or duty, to sacrifice it in some great cause. ought * * * * * A moral being is one who is capable of comparing his past and future actions or motives, and of approving or disapproving of them. We have no reason to suppose that any of the lower animals have this capacity; therefore, when a Newfoundland dog drags a child out of the water, or a monkey faces danger to rescue its comrade, or takes charge of an orphan monkey, we do not call its conduct moral. But in the case of man, who alone can with certainty be ranked as a moral being, actions of a certain class are called moral. FROM THE SOCIAL INSTINCTS TO THE MORAL SENSE. The following proposition seems to me in a high degree probable—namely, that any animal whatever, endowed with well-marked social instincts, the parental and filial affections being here included, would inevitably acquire a moral sense or conscience, as soon as its intellectual powers had become as well, or nearly as well, developed as in man. For, , the social instincts lead an animal to take pleasure in the society of its fellows, to feel a certain amount of sympathy with them, and to perform various services for them. The services may be of a definite and evidently instinctive nature; or there may be only a wish and readiness, as with most of the higher social animals, to aid their fellows in certain general ways. But these feelings and services are by no means extended to all the individuals of the same species, only to those of the same association. , as soon as the mental faculties had become highly developed, images of all past actions and motives would be incessantly passing through the brain of each individual; and that feeling of dissatisfaction, or even misery, which invariably results, as we shall hereafter see, from any unsatisfied instinct, would arise, as often as it was perceived that the enduring and always present social instinct had yielded to some other instinct, at the time stronger, but neither enduring in its nature, nor leaving behind it a very vivid impression. It is clear that many instinctive desires, such as that of hunger, are in their nature of short duration; and, after being satisfied, are not readily or vividly recalled. , after the power of language had been acquired, and the wishes of the community could be expressed, the common opinion how each member ought to act for the public good would naturally become in a paramount degree the guide to action. But it should be borne in mind that, however great weight we may attribute to public opinion, our regard for the approbation and disapprobation of our fellows depends on sympathy, which, as we shall see, forms an essential part of the social instinct, and is, indeed, its foundation-stone. , habit in the individual would ultimately play a very important part in guiding the conduct of each member; for the social instinct, together with sympathy, is, like any other instinct, greatly strengthened by habit, and so consequently would be obedience to the wishes and judgment of the community. These several subordinate propositions must now be discussed, and some of them at considerable length. firstly Secondly Thirdly Lastly It may be well first to premise that I do not wish to maintain that any strictly social animal, if its intellectual faculties were to become as active and as highly developed as in man, would acquire exactly the same moral sense as ours. In the same manner as various animals have some sense of beauty, though they admire widely different objects, so they might have a sense of right and wrong, though led by it to follow widely different lines of conduct. If, for instance, to take an extreme case, men were reared under precisely the same conditions as hive-bees, there can hardly be a doubt that our unmarried females would, like the worker-bees, think it a sacred duty to kill their brothers, and mothers would strive to kill their fertile daughters; and no one would think of interfering. Nevertheless, the bee, or any other social animal, would gain in our supposed case, as it appears to me, some feeling of right or wrong, or a conscience. For each individual would have an inward sense of possessing certain stronger or more enduring instincts, and others less strong or enduring; so that there would often be a struggle as to which impulse should be followed; and satisfaction, dissatisfaction, or even misery would be felt, as past impressions were compared during their incessant passage through the mind. In this case an inward monitor would tell the animal that it would have been better to have followed the one impulse rather than the other. The one course ought to have been followed, and the other ought not; the one would have been right and the other wrong. HUMAN SYMPATHY AMONG ANIMALS. Who can say what cows feel when they surround and stare intently on a dying or dead companion? Apparently, however, as Houzeau remarks, they feel no pity. That animals sometimes are far from feeling any sympathy is too certain; for they will expel a wounded animal from the herd, or gore or worry it to death. This is almost the blackest fact in natural history, unless, indeed, the explanation which has been suggested is true, that their instinct or reason leads them to expel an injured companion, lest beasts of prey, including man, should be tempted to follow the troop. In this case their conduct is not much worse than that of the North American Indians, who leave their feeble comrades to perish on the plains; or the Feejeeans, who, when their parents get old, or fall ill, bury them alive. * * * * * Several years ago a keeper at the Zoölogical Gardens showed me some deep and scarcely healed wounds on the nape of his own neck, inflicted on him, while kneeling on the floor, by a fierce baboon. The little American monkey, who was a warm friend of this keeper, lived in the same large compartment, and was dreadfully afraid of the great baboon. Nevertheless, as soon as he saw his friend in peril, he rushed to the rescue, and by screams and bites so distracted the baboon that the man was able to escape, after, as the surgeon thought, running great risk of his life. Besides love and sympathy, animals exhibit other qualities connected with the social instincts, which in us would be called moral; and I agree with Agassiz that dogs possess something very like a conscience. * * * * * With mankind, selfishness, experience, and imitation, probably add, as Mr. Bain has shown, to the power of sympathy; for we are led by the hope of receiving good in return to perform acts of sympathetic kindness to others; and sympathy is much strengthened by habit. In however complex a manner this feeling may have originated, as it is one of high importance to all those animals which aid and defend one another, it will have been increased through natural selection; for those communities which included the greatest number of the most sympathetic members would flourish best and rear the greatest number of offspring. It is, however, impossible to decide in many cases whether certain social instincts have been acquired through natural selection, or are the indirect result of other instincts and faculties, such as sympathy, reason, experience, and a tendency to imitation; or, again, whether they are simply the result of long-continued habit. So remarkable an instinct as the placing of sentinels to warn the community of danger can hardly have been the indirect result of any of these faculties; it must, therefore, have been directly acquired. On the other hand, the habit followed by the males of some social animals of defending the community, and of attacking their enemies or their prey in concert, may perhaps have originated from mutual sympathy; but courage, and in most cases strength, must have been previously acquired, probably through natural selection. THE LOVE OF APPROBATION. Although man has no special instincts to tell him how to aid his fellow-men, he still has the impulse, and with his improved intellectual faculties would naturally be much guided in this respect by reason and experience. Instinctive sympathy would also cause him to value highly the approbation of his fellows; for, as Mr. Bain has clearly shown, the love of praise and the strong feeling of glory, and the still stronger horror of scorn and infamy, “are due to the workings of sympathy.” Consequently, man would be influenced in the highest degree by the wishes, approbation, and blame of his fellow-men, as expressed by their gestures and language. Thus the social instincts, which must have been acquired by man in a very rude state, and probably even by his early ape-like progenitors, still give the impulse to some of his best actions; but his actions are in a higher degree determined by the expressed wishes and judgment of his fellow-men, and unfortunately very often by his own strong selfish desires. But as love, sympathy, and self-command become strengthened by habit, and as the power of reasoning becomes clearer, so that man can value justly the judgments of his fellows, he will feel himself impelled, apart from any transitory pleasure or pain, to certain lines of conduct. He might then declare—not that any barbarian or uncultivated man could thus think—I am the supreme judge of my own conduct, and, in the words of Kant, I will not in my own person violate the dignity of humanity. FELLOW-FEELING FOR OUR FELLOW-ANIMALS. Sympathy beyond the confines of man, that is, humanity to the lower animals, seems to be one of the latest moral acquisitions. It is apparently unfelt by savages, except toward their pets. How little the old Romans knew of it is shown by their abhorrent gladiatorial exhibitions. The very idea of humanity, as far as I could observe, was new to most of the Gauchos of the Pampas. This virtue, one of the noblest with which man is endowed, seems to arise incidentally from our sympathies becoming more tender and more widely diffused, until they are extended to all sentient beings. As soon as this virtue is honored and practiced by some few men, it spreads through instruction and example to the young, and eventually becomes incorporated in public opinion. The highest possible stage in moral culture is when we recognize that we ought to control our thoughts, and “not even in inmost thought to think again the sins that made the past so pleasant to us.” Whatever makes any bad action familiar to the mind renders its performance by so much the easier. As Marcus Aurelius long ago said: “Such as are thy habitual thoughts, such also will be the character of thy mind; for the soul is dyed by the thoughts.” * * * * * Looking to future generations, there is no cause to fear that the social instincts will grow weaker, and we may expect that virtuous habits will grow stronger, becoming perhaps fixed by inheritance. In this case the struggle between our higher and lower impulses will be less severe, and virtue will be triumphant. DEVELOPMENT OF THE GOLDEN RULE. There can be no doubt that the difference between the mind of the lowest man and that of the highest animal is immense. An anthropomorphous ape, if he could take a dispassionate view of his own case, would admit that though he could form an artful plan to plunder a garden, though he could use stones for fighting or for breaking open nuts, yet that the thought of fashioning a stone into a tool was quite beyond his scope. Still less, as he would admit, could he follow out a train of metaphysical reasoning, or solve a mathematical problem, or reflect on God, or admire a grand natural scene. Some apes, however, would probably declare that they could and did admire the beauty of the colored skin and fur of their partners in marriage. They would admit that, though they could make other apes understand by cries some of their perceptions and simpler wants, the notion of expressing definite ideas by definite sounds had never crossed their minds. They might insist that they were ready to aid their fellow-apes of the same troop in many ways, to risk their lives for them, and to take charge of their orphans; but they would be forced to acknowledge that disinterested love for all living creatures, the most noble attribute of man, was quite beyond their comprehension. Nevertheless, the difference in mind between man and the higher animals, great as it is, certainly is one of degree and not of kind. We have seen that the senses and intuitions, the various emotions and faculties, such as love, memory, attention, curiosity, imitation, reason, etc., of which man boasts, may be found in an incipient, or even sometimes in a well-developed condition, in the lower animals. They are also capable of some inherited improvement, as we see in the domestic dog compared with the wolf or jackal. If it could be proved that certain high mental powers, such as the formation of general concepts, self-consciousness, etc., were absolutely peculiar to man, which seems extremely doubtful, it is not improbable that these qualities are merely the incidental results of other highly-advanced intellectual faculties; and these again mainly the result of the continued use of a perfect language. At what age does the new-born infant possess the power of abstraction, or become self-conscious, and reflect on its own existence? We can not answer; nor can we answer in regard to the ascending organic scale. The half-art, half-instinct of language still bears the stamp of its gradual evolution. The ennobling belief in God is not universal with man; and the belief in spiritual agencies naturally follows from other mental powers. The moral sense perhaps affords the best and highest distinction between man and the lower animals; but I need say nothing on this head, as I have so lately endeavored to show that the social instincts—the prime principle of man’s moral constitution—with the aid of active intellectual powers and the effects of habit, naturally lead to the golden rule, “As ye would that men should do to you, do ye to them likewise”; and this lies at the foundation of morality. REGRET PECULIAR TO MAN, AND WHY. Why does man regret, even though trying to banish such regret, that he has followed the one natural impulse rather than the other? and why does he further feel that he ought to regret his conduct? Man in this respect differs profoundly from the lower animals. Nevertheless we can, I think, see with some degree of clearness the reason of this difference. Man, from the activity of his mental faculties, can not avoid reflection: past impressions and images are incessantly and clearly passing through his mind. Now, with those animals which live permanently in a body, the social instincts are ever present and persistent. Such animals are always ready to utter the danger-signal, to defend the community, and to give aid to their fellows in accordance with their habits; they feel at all times, without the stimulus of any special passion or desire, some degree of love and sympathy for them; they are unhappy if long separated from them, and always happy to be again in their company. So it is with ourselves. Even when we are quite alone, how often do we think with pleasure or pain of what others think of us—of their imagined approbation or disapprobation!—and this all follows from sympathy, a fundamental element of the social instincts. A man who possessed no trace of such instincts would be an unnatural monster. On the other hand, the desire to satisfy hunger, or any passion such as vengeance, is in its nature temporary, and can for a time be fully satisfied. Nor is it easy, perhaps hardly possible, to call up with complete vividness the feeling, for instance, of hunger; nor, indeed, as has often been remarked, of any suffering. The instinct of self-preservation is not felt except in the presence of danger; and many a coward has thought himself brave until he has met his enemy face to face. The wish for another man’s property is perhaps as persistent a desire as any that can be named; but even in this case the satisfaction of actual possession is generally a weaker feeling than the desire: many a thief, if not an habitual one, after success has wondered why he stole some article. REMORSE EXPLAINED. Several critics have objected that though some slight regret or repentance may be explained by the view advocated in this chapter, it is impossible thus to account for the soul-shaking feeling of remorse. But I can see little force in this objection. My critics do not define what they mean by remorse, and I can find no definition implying more than an overwhelming sense of repentance. Remorse seems to bear the same relation to repentance as rage does to anger, or agony to pain. It is far from strange that an instinct so strong and so generally admired as maternal love should, if disobeyed, lead to the deepest misery, as soon as the impression of the past cause of disobedience is weakened. Even when an action is opposed to no special instinct, merely to know that our friends and equals despise us for it is enough to cause great misery. Who can doubt that the refusal to fight a duel through fear has caused many men an agony of shame? Many a Hindoo, it is said, has been stirred to the bottom of his soul by having partaken of unclean food. Here is another case of what must, I think, be called remorse. Dr. Landor acted as a magistrate in West Australia, and relates that a native on his farm, after losing one of his wives from disease, came and said that “he was going to a distant tribe to spear a woman, to satisfy his sense of duty to his wife.” I told him that if he did so I would send him to prison for life. He remained about the farm for some months, but got exceedingly thin, and complained that he could not rest or eat, that his wife’s spirit was haunting him because he had not taken a life for hers. I was inexorable, and assured him that nothing should save him if he did. Nevertheless, the man disappeared for more than a year, and then returned in high condition; and his other wife told Dr. Landor that her husband had taken the life of a woman belonging to a distant tribe; but it was impossible to obtain legal evidence of the act. The breach of a rule held sacred by the tribe will thus, as it seems, give rise to the deepest feelings, and this quite apart from the social instincts, excepting in so far as the rule is grounded on the judgment of the community. How so many strange superstitions have arisen throughout the world we know not; nor can we tell how some real and great crimes, such as incest, have come to be held in an abhorrence (which is not, however, quite universal) by the lowest savages. It is even doubtful whether in some tribes incest would be looked on with greater horror than would the marriage of a man with a woman bearing the same name, though not a relation. “To violate this law is a crime which the Australians hold in the greatest abhorrence, in this agreeing exactly with certain tribes of North America. When the question is put in either district, is it worse to kill a girl of a foreign tribe, or to marry a girl of one’s own, an answer just opposite to ours would be given without hesitation.” We may, therefore, reject the belief, lately insisted on by some writers, that the abhorrence of incest is due to our possessing a special God-implanted conscience. DEVELOPMENT OF SELF-CONTROL. Man, prompted by his conscience, will through long habit acquire such perfect self-command, that his desires and passions will at last yield instantly and without a struggle to his social sympathies and instincts, including his feeling for the judgment of his fellows. The still hungry or the still revengeful man will not think of stealing food, or of wreaking his vengeance. It is possible, or, as we shall hereafter see, even probable, that the habit of self-command may, like other habits, be inherited. Thus at last man comes to feel, through acquired and perhaps inherited habit, that it is best for him to obey his more persistent impulses. The imperious word seems merely to imply the consciousness of the existence of a rule of conduct, however it may have originated. Formerly it must have been often vehemently urged that an insulted gentleman to fight a duel. We even say that a pointer to point, and a retriever to retrieve game. If they fail to do so, they fail in their duty and act wrongly. ought ought ought If any desire or instinct leading to an action opposed to the good of others still appears, when recalled to mind, as strong as, or stronger than, the social instinct, a man will feel no keen regret at having followed it; but he will be conscious that, if his conduct were known to his fellows, it would meet with their disapprobation; and few are so destitute of sympathy as not to feel discomfort when this is realized. If he has no such sympathy, and if his desires leading to bad actions are at the time strong, and when recalled are not overmastered by the persistent social instincts and the judgment of others, then he is essentially a bad man; and the sole restraining motive left is the fear of punishment, and the conviction that in the long run it would be best for his own selfish interests to regard the good of others rather than his own. It is obvious that every one may with an easy conscience gratify his own desires, if they do not interfere with his social instincts, that is, with the good of others; but in order to be quite free from self-reproach, or at least of anxiety, it is almost necessary for him to avoid the disapprobation, whether reasonable or not, of his fellow-men. Nor must he break through the fixed habits of his life, especially if these are supported by reason; for, if he does, he will assuredly feel dissatisfaction. He must likewise avoid the reprobation of the one God or gods in whom, according to his knowledge or superstition, he may believe; but in this case the additional fear of divine punishment often supervenes. VARIABILITY OF CONSCIENCE. Suicide during former times was not generally considered as a crime, but rather, from the courage displayed, as an honorable act; and it is still practiced by some semi-civilized and savage nations without reproach, for it does not obviously concern others of the tribe. It has been recorded that an Indian thug conscientiously regretted that he had not robbed and strangled as many travelers as did his father before him. In a rude state of civilization the robbery of strangers is, indeed, generally considered as honorable. Slavery, although in some way beneficial during ancient times, is a great crime; yet it was not so regarded until quite recently, even by the most civilized nations. And this was especially the case because the slaves belonged in general to a race different from that of their masters. As barbarians do not regard the opinion of their women, wives are commonly treated like slaves. * * * * * How so many absurd rules of conduct, as well as so many absurd religious beliefs, have originated, we do not know; nor how it is that they have become, in all quarters of the world, so deeply impressed on the minds of men; but it is worthy of remark that a belief constantly inculcated during the early years of life, while the brain is impressible, appears to acquire almost the nature of an instinct; and the very essence of an instinct is that it is followed independently of reason. Neither can we say why certain admirable virtues, such as the love of truth, are much more highly appreciated by some savage tribes than by others; nor, again, why similar differences prevail even among highly civilized nations. Knowing how firmly fixed many strange customs and superstitions have become, we need feel no surprise that the self-regarding virtues, supported as they are by reason, should now appear to us so natural as to be thought innate, although they were not valued by man in his early condition. * * * * * The wishes and opinions of the members of the same community, expressed at first orally, but later by writing also, either form the sole guides of our conduct, or greatly re-enforce the social instincts; such opinions, however, have sometimes a tendency directly opposed to these instincts. This latter fact is well exemplified by the , that is, the law of the opinion of our equals, and not of all our countrymen. The breach of this law, even when the breach is known to be strictly accordant with true morality, has caused many a man more agony than a real crime. We recognize the same influence in the burning sense of shame which most of us have felt, even after the interval of years, when calling to mind some accidental breach of a trifling, though fixed, rule of etiquette. law of honor PROGRESS NOT AN INVARIABLE RULE. We must remember that progress is no invariable rule. It is very difficult to say why one civilized nation rises, becomes more powerful, and spreads more widely, than another; or why the same nation progresses more quickly at one time than at another. We can only say that it depends on an increase in the actual number of the population, on the number of the men endowed with high intellectual and moral faculties, as well as on their standard of excellence. Corporeal structure appears to have little influence, except so far as vigor of body leads to vigor of mind. It has been urged by several writers that, as high intellectual powers are advantageous to a nation, the old Greeks, who stood some grades higher in intellect than any race that has ever existed, ought, if the power of natural selection were real, to have risen still higher in the scale, increased in number, and stocked the whole of Europe. Here we have the tacit assumption, so often made with respect to corporeal structures, that there is some innate tendency toward continued development in mind and body. But development of all kinds depends on many concurrent favorable circumstances. Natural selection acts only tentatively. Individuals and races may have acquired certain indisputable advantages, and yet have perished from failing in other characters. The Greeks may have retrograded from a want of coherence between the many small states, from the small size of their whole country, from the practice of slavery, or from extreme sensuality; for they did not succumb until “they were enervated and corrupt to the very core.” The Western nations of Europe, who now so immeasurably surpass their former savage progenitors, and stand at the summit of civilization, owe little or none of their superiority to direct inheritance from the old Greeks, though they owe much to the written works of that wonderful people. * * * * * The remarkable success of the English as colonists, compared to other European nations, has been ascribed to their “daring and persistent energy”; a result which is well illustrated by comparing the progress of the Canadians of English and French extraction; but who can say how the English gained their energy? There is apparently much truth in the belief that the wonderful progress of the United States, as well as the character of the people, is the result of natural selection; for the more energetic, restless, and courageous men from all parts of Europe have emigrated during the last ten or twelve generations to that great country, and have there succeeded best. ALL CIVILIZED NATIONS ARE THE DESCENDANTS OF BARBARIANS.Page 144. The evidence that all civilized nations are the descendants of barbarians consists, on the one side, of clear traces of their former low condition in still-existing customs, beliefs, language, etc.; and, on the other side, of proofs that savages are independently able to raise themselves a few steps in the scale of civilization, and have actually thus risen. The evidence on the first head is extremely curious, but can not be here given: I refer to such cases as that of the art of enumeration, which, as Mr. Tylor clearly shows by reference to the words still used in some places, originated in counting the fingers, first of one hand and then of the other, and lastly of the toes. We have traces of this in our own decimal system, and in the Roman numerals, where, after the V, which is supposed to be an abbreviated picture of a human hand, we pass on to VI, etc., when the other hand no doubt was used. So again, “when we speak of threescore and ten, we are counting by the vigesimal system, each score thus ideally made standing for 20—for ‘one man’ as a Mexican or Carib would put it.” According to a large and increasing school of philologists, every language bears the marks of its slow and gradual evolution. So it is with the art of writing, for letters are rudiments of pictorial representations. It is hardly possible to read Mr. McLennan’s work and not admit that almost all civilized nations still retain traces of such rude habits as the forcible capture of wives. What ancient nation, as the same author asks, can be named that was originally monogamous? The primitive idea of justice, as shown by the law of battle and other customs of which vestiges still remain, was likewise most rude. Many existing superstitions are the remnants of former false religious beliefs. The highest form of religion—the grand idea of God hating sin and loving righteousness—was unknown during primeval times. Turning to the other kind of evidence: Sir J. Lubbock has shown that some savages have recently improved a little in some of their simpler arts. From the extremely curious account which he gives of the weapons, tools, and arts in use among savages in various parts of the world, it can not be doubted that these have nearly all been independent discoveries, excepting perhaps the art of making fire. The Australian boomerang is a good instance of one such independent discovery. The Tahitians when first visited had advanced in many respects beyond the inhabitants of most of the other Polynesian islands. There are no just grounds for the belief that the high culture of the native Peruvians and Mexicans was derived from abroad; many native plants were there cultivated, and a few native animals domesticated. We should bear in mind that, judging from the small influence of most missionaries, a wandering crew from some semi-civilized land, if washed to the shores of America, would not have produced any marked effect on the natives, unless they had already become somewhat advanced. Looking to a very remote period in the history of the world, we find, to use Sir J. Lubbock’s well-known terms, a paleolithic and neolithic period; and no one will pretend that the art of grinding rough flint tools was a borrowed one. In all parts of Europe, as far east as Greece, in Palestine, India, Japan, New Zealand, and Africa, including Egypt, flint tools have been discovered in abundance; and of their use the existing inhabitants retain no tradition. There is also indirect evidence of their former use by the Chinese and ancient Jews. Hence there can hardly be a doubt that the inhabitants of these countries, which include nearly the whole civilized world, were once in a barbarous condition. To believe that man was aboriginally civilized and then suffered utter degradation in so many regions is to take a pitiably low view of human nature. It is apparently a truer and more cheerful view that progress has been much more general than retrogression; that man has risen, though by slow and interrupted steps, from a lowly condition to the highest standard as yet attained by him in knowledge, morals, and religion. “THE ENNOBLING BELIEF IN GOD.” There is no evidence that man was aboriginally endowed with the ennobling belief in the existence of an Omnipotent God. On the contrary, there is ample evidence, derived not from hasty travelers, but from men who have long resided with savages, that numerous races have existed, and still exist, who have no idea of one or more gods, and who have no words in their languages to express such an idea. The question is, of course, wholly distinct from that higher one, whether there exists a Creator and Ruler of the universe; and this has been answered in the affirmative by some of the highest intellects that have ever existed. If, however, we include under the term “religion” the belief in unseen or spiritual agencies, the case is wholly different; for this belief seems to be universal with the less civilized races. Nor is it difficult to comprehend how it arose. As soon as the important faculties of the imagination—wonder and curiosity, together with some power of reasoning—had become partially developed, man would naturally crave to understand what was passing around him, and would have vaguely speculated on his own existence. As Mr. McLennan has remarked: “Some explanation of the phenomena of life a man must feign for himself; and, to judge from the universality of it, the simplest hypothesis, and the first to occur to men, seems to have been that natural phenomena are ascribable to the presence in animals, plants, and things, and in the forces of nature, of such spirits prompting to action as men are conscious they themselves possess.” It is also probable, as Mr. Tylor has shown, that dreams may have first given rise to the notion of spirits; for savages do not readily distinguish between subjective and objective impressions. When a savage dreams, the figures which appear before him are believed to have come from a distance, and to stand over him; or “the soul of the dreamer goes out on its travels, and comes home with a remembrance of what it has seen.” But, until the faculties of imagination, curiosity, reason, etc., had been fairly well developed in the mind of man, his dreams would not have led him to believe in spirits, any more than in the case of a dog. The tendency in savages to imagine that natural objects and agencies are animated by spiritual or living essences is, perhaps, illustrated by a little fact which I once noticed. My dog, a full-grown and very sensible animal, was lying on the lawn during a hot and still day; but at a little distance a slight breeze occasionally moved an open parasol, which would have been wholly disregarded by the dog had any one stood near it. As it was, every time that the parasol slightly moved, the dog growled fiercely and barked. He must, I think, have reasoned to himself, in a rapid and unconscious manner, that movement, without any apparent cause, indicated the presence of some strange living agent, and that no stranger had a right to be on his territory. The belief in spiritual agencies would easily pass into the belief in the existence of one or more gods. For savages would naturally attribute to spirits the same passions, the same love of vengeance, or simplest form of justice, and the same affections, which they themselves feel. The Fuegians appear to be in this respect in an intermediate condition, for, when the surgeon on board the Beagle shot some young ducklings as specimens, York Minster declared, in the most solemn manner, “Oh, Mr. Bynoe, much rain, much snow, blow much”; and this was evidently a retributive punishment for wasting human food. So, again, he related how, when his brother killed a “wild man,” storms long raged, much rain and snow fell. Yet we could never discover that the Fuegians believed in what we should call a God, or practiced any religious rites; and Jemmy Button, with justifiable pride, stoutly maintained that there was no devil in his land. This latter assertion is the more remarkable, as with savages the belief in bad spirits is far more common than that in good ones. The feeling of religious devotion is a highly complex one, consisting of love, complete submission to an exalted and mysterious superior, a strong sense of dependence, fear, reverence, gratitude, hope for the future, and perhaps other elements. No being could experience so complex an emotion until advanced in his intellectual and moral faculties to at least a moderately high level. Nevertheless, we see some distant approach to this state of mind in the deep love of a dog for his master, associated with complete submission, some fear, and perhaps other feelings. The behavior of a dog, when returning to his master after an absence, and, as I may add, of a monkey to his beloved keeper, is widely different from that toward their fellows. In the latter case, the transports of joy appear to be somewhat less, and the sense of equality is shown in every action. Professor Braubach goes so far as to maintain that a dog looks on his master as on a god. The same high mental faculties which first led man to believe in unseen spiritual agencies, then in fetichism, polytheism, and ultimately in monotheism, would infallibly lead him, as long as his reasoning powers remained poorly developed, to various strange superstitions and customs. Many of these are terrible to think of—such as the sacrifice of human beings to a blood-loving god; the trial of innocent persons by the ordeal of poison or fire; witchcraft, etc.—yet it is well occasionally to reflect on these superstitions, for they show us what an infinite debt of gratitude we owe to the improvement of our reason, to science, and to our accumulated knowledge. As Sir J. Lubbock has well observed, “It is not too much to say that the horrible dread of unknown evil hangs like a thick cloud over savage life, and embitters every pleasure.” These miserable and indirect consequences of our highest faculties may be compared with the incidental and occasional mistakes of the instincts of the lower animals. About HackerNoon Book Series: We bring you the most important technical, scientific, and insightful public domain books. This book is part of the public domain. Charles Darwin (2022). Darwinism Stated by Darwin himself. Urbana, Illinois: Project Gutenberg. Retrieved October 2022, from https://www.gutenberg.org/cache/epub/69147/pg69147-images.html This eBook is for the use of anyone anywhere at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org , located at https://www.gutenberg.org/policy/license.html .