Problems of Life and Mind. Second series by George Henry Lewes (chrysanthemum read aloud txt) 📖

the protoplasms from which animals and plants arise; but that initial differences must exist is proved by the divergence of the products. The vegetable cell is not the animal cell; and although both plants and animals have albumen, fibrine, and caseine, the derivatives of these are unlike. Horny substance, connective tissue, nerve tissue, chitine, biliverdine, creatine, urea, hippuric acid, and a variety of other products of evolution or of waste, never appear in plants; while the hydrocarbons so abundant in plants are, with two or three exceptions, absent from animals. Such facts imply differences in elementary composition; and this result is further enforced by the fact that where the two seem to resemble, they are still different: the plant protoplasm forms various cells, but never forms a cartilage-cell or nerve-cell; fibres, but never a fibre of elastic tissue; tubes, but never a nerve tube; vessels, but never a vessel with muscular coatings; solid “skeletons,” but always from an organic substance (cellulose), not from phosphates and carbonates. In no one character can we say that the plant and the animal are identical; we can only point throughout the two kingdoms to a great similarity accompanying a radical diversity.

134. Having brought together the manifold resemblances, and the no less marked diversities, we must ask what is their significance? Do the resemblances imply a community of origin, an universal kinship? If so, the diversities will be nothing more than the divergences which have been produced by variations in the Life-history of the several groups. Or—taking the alternative view—do the diversities imply radical differences of origin? If so, the resemblances will be nothing more than the inevitable analogies resulting from Organized Substance being everywhere somewhat similar in composition, and similar in certain phases of evolution. To state the former position in the simplest way, we may assume that of two masses of protoplasm having a common parentage, one, by the accident of assimilating a certain element not brought within the range of the other, thereby becomes so differentiated as to form the starting-point of a series of evolutions widely divergent from those possible to its congener; and at each stage of evolution the introduction of a new element (made possible by that stage) will form the origin of a new variation. It is thus feasible to reduce all organic forms to a primordial protoplasm, in the evolutions of which successive differentiations have been established. On the other hand, it is equally feasible to assume that the existence of radical differences must be invoked to account for the possibility of the successive differentiations.

135. The hunt after resemblances has led to much mistaken speculation; and with reference to the topic now before us, it may be urged, that although by attaching ourselves to the points of community, in disregard of the diversities, we may make it appear that all animals have a common parentage, and that plants and animals are merely divergent groups of the same prototype, a rigorous logic will force us onwards, and compel us to admit that a kinship no less real unites the organic with the inorganic world. For upon what principle are we to pause at the cell or protoplasm? If by a successive elimination of differences we reduce all organisms to the cell, we must go on and reduce the cell itself to the chemical elements out of which it is constructed; and inasmuch as these elements are all common to the inorganic world, the only difference being one of synthesis, we reach a result which is the stultification of all classification, namely, the assertion of a kinship which is universal. We must bear in mind that all things may be reduced to a common root by simply disregarding their differences. All things are alike when we set aside their unlikeness.

136. Suppose, for the sake of illustration, we regard an Orchestra in the light of the Development Hypothesis. The various instruments of which it is composed have general resemblances and particular differences, not unlike those observable in various organisms; and as we proceed in the work of classification we quickly discover that they may be arranged in groups analogous to the Sub-kingdoms, Classes, Orders, Genera, and Species of the organic world. Each group has its cardinal distinction, its initial point of divergence. All musical instruments resemble each other in the fundamental character of producing Tone by the vibrations of their substance. This may be called their organic basis. The first marked difference which determines the character of two sub-kingdoms (namely, instruments of Percussion and Wind instruments) arises from a difference in the method of impressing the vibrations; and the grand divisions of these sub-kingdoms arise from the nature of the vibrating substances. Each type admits of many modifications, but the primary distinction is ineffaceable. We can conceive the Pipe modified into a Flute, a Flageolet, a Clarionet, a Hautbois, a Bassoon, or a Fife, by simple accessory changes; to modify the Pipe into a Trumpet, and thus produce the peculiar timbre of the trumpet, would be impossible except by the substitution of a new material; by replacing the wood with metal we may adhere to the old Type, but we have created a new Class. (Attention is requested to this point, because the current views respecting the transmutation of tissues, which seem to lend a decisive support to the hypothesis of the transmutation of species are very commonly vitiated by the confusion of transformation with substitution. No anatomical element is transformed into another specifically different—an epithelial-cell into a nerve-cell, for instance—but one anatomical element is frequently substituted for another.) To convert the Pipe or the Trumpet into a Violin or a Drum would be impossible. We can follow the modifications of a Tambourine into a Drum or Kettle-drum, but no modifications of these will yield the Cymbals. That is to say, the vibrating materials—wood, metal, parchment, and the combination of wood and strings—have peculiar properties, and the instruments formed of such materials must necessarily from the very first belong to different groups, each subdivision of the groups being dependent on some characteristic difference in methods of impressing the vibrations, or in the materials. Although all musical instruments have a common property and a common purpose, we do not regard them as transformations of one primitive instrument; their kindred nature is a subjective conception; the analogies are numerous and close, but we know their origin. It is obvious that men being pleased by musical tones, have been led by their delight to construct instruments whenever they have discovered substances capable of musical vibrations, or methods of impressing such vibrations. By substituting the bow for the plectrum or the fingers, they may have changed the Lyre into the Violin, Viola, Violoncello, and Bass. (It seems historically probable that the real origin of the Violin class was an instrument with one string played on by a bow.) By grouping together Pipes of various sizes they got the Panpipes; by substituting metal and enlarging the blowing apparatus they got the Organ. By beating on stretched parchment with the finger, they got the Tambourine and Tom-Tom; by doubling this and using a stick they got the Drum. By beating metal with metal they got the Cymbals; by beating wood they got the Castanets.

137. The application of this illustration is plain. Just as a wind-instrument is incapable of becoming a stringed instrument, so a Mollusc, with all its muscles unstriped, and its nervous system unsymmetrical, is incapable of becoming a Crustacean, with all its muscles striped and its nervous system symmetrical. Indeed there are probably few biologists of the present day who imagine the transmutation of one kind into the other to be possible; but many biologists assume that both may have been evolved from a common root. The point is beyond proof; yet I think there is a greater probability in the assumption that both were evolved from different roots. At any rate, one thing is certain; a divergence could only have been effected by a series of substitutions; and the question when and how these substitutions took place is unanswerable: one school believes them to have been creative fiats, the other school believes them to have been transmutations.

138. When we see an annelid and a vertebrate resembling each other in some special point which is not common either to their classes or to any intermediate classes—as when we see the wood-louse (Oniscus) and the hedgehog defend themselves in the same strange way by rolling up into a ball—we cannot interpret this as a trace of distant kinship. When we see a breed of pigeons and a breed of canaries turning somersaults, and one of the Bear family (Ratel) given to the same singular habit, we can hardly suppose that this is in each case inherited from a common progenitor. When we see one savage race tipping arrows with iron, and another, ignorant of iron, using poison, there is a community of object effected by diversity of means; but the analogy does not necessarily imply any closer connection between the two races than the fact that men with similar faculties and similar wants find out similar methods of supplying their wants. Even those who admit that the human race is one family, and that the various peoples carried with them a common fund of knowledge when they separated from the parent stock, may still point to a variety of new inventions and new social developments which occurred quite independently of each other, yet are strikingly alike. Their resemblance will be due to resemblance in the conditions. The existence, for example, of a religious worship, or a social institution, in two nations widely separated both in time and space, and under great historical diversities, is no absolute proof that these two nations are from the same stock, and that the ideas have the same parentage. It may be so; it may be otherwise. It may be an analogy no more implying kinship than the fact of ants making slaves of other ants (and these the black ants!) implies a kinship with men. Given an organization which in the two nations is alike, and a history which is in certain characteristics analogous, there must inevitably result religious and social institutions having a corresponding resemblance. I do not wish to imply that the researches of philologists and ethnologists are misdirected, or that their conclusions respecting the kinship of mankind are to be rejected; I only urge the consideration that perhaps too much stress is laid on community of blood, and not enough on community of conditions.

RECAPITULATION.

139. The various lines of argument may here be recapitulated. The organic world presents a spectacle of endless diversity, accompanied by a pervading uniformity. The general resemblances in forms and functions are more or less masked by particular differences. The resemblances, it is said, may be all due to kinship, all the living individuals having descended from a primordial cell; and at each stage of the descent the adaptations to new conditions may have issued in deviations from the ancestral form, while the process of Natural Selection giving stability to those variations which best fitted the organism in the struggle of existence, has made greater and greater gaps, and produced more marked diversities among the descendants. This is the Darwinian Theory: “On my theory unity of Type is explained by unity of Descent.”

140. By the general consent of biologists, this theory is held to explain many if not all the observed facts. It is a very luminous suggestion; but it requires an enlargement so as to include Organic Affinity; and when once this fundamental principle is admitted, it brings with it very serious doubts as to the theory of Descent. We are then entitled to assume that many of the most striking resemblances, instead of being due to kinship, are due simply to the general principle that similar causes must have similar effects,