Pioneers of Evolution from Thales to Huxley. Edward Clodd

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СКАЧАТЬ of Colophon, one of the twelve Ionian cities of Asia Minor, deserves, however, a passing reference. He, with Parmenides and Zeno, are the chief representatives of the Eleatic school, so named from the city in southwestern Italy where a Greek colony had settled. The tendency of that school was toward metaphysical theories. He was the first known observer to detect the value of fossils as evidences of the action of water, but his chief claim to notice rests on the fact that, passing beyond the purely physical speculations of the Ionian school, he denied the idea of a primary substance, and theorized about the nature and actions of superhuman beings. Living at a time when there was a revival of old and gross superstitions to which the vulgar had recourse when fears of invasions arose, he dared to attack the old and persistent ideas about the gods, as in the following sentences from the fragments of his writings:

      “Homer and Hesiod have ascribed to the gods all things that are a shame and a disgrace among men, theft and adulteries and deception of one another.”

      “There never was nor will be a man who has clear certainty as to what I say about the gods and about all things; for even if he does chance to say what is right, yet he himself does not know that it is so. But all are free to guess.”

      “Mortals think that the gods were born as they are, and have senses and a voice and body like their own. So the Ethiopians make their gods black and snub-nosed; the Thracians give theirs red hair and blue eyes.”

      “There is one god, the greatest among gods and men, unlike mortals both in mind and body.”

      Had such heresies been spoken in Athens, where the effects of a religious revival were still in force, the “secular arm” of the archons would probably have made short work of Xenophanes. But in Elea, or in whatever other colony he may have lived, “the gods were left to take care of themselves.”

      Greater than the philosophers yet named is Heraclitus of Ephesus, nicknamed “the dark,” from the obscurity of his style. His original writings have shared the fate of most documents of antiquity, and exist, like many of these, only in fragments preserved in the works of other authors. Many of his aphorisms are indeed dark sayings, but those that yield their meaning are full of truth and suggestiveness. As for example:

      “The eyes are more exact witnesses than the ears.”

      “You will not find out the boundaries of soul by travelling in any direction.”

      “Man is kindled and put out like a light in the nighttime.”

      “Man’s character is his fate.”

      But these have special value as keys to his philosophy:

      “You cannot step twice into the same rivers; for fresh waters are ever flowing in upon you.”

      “Homer was wrong in saying: ‘Would that strife might perish from among gods and men!’ He did not see that he was praying for the destruction of the universe; for, if his prayer were heard, all things would pass away.”

      Flux or movement, says Heraclitus, is the all-pervading law of things, and in the opposition of forces, by which things are kept going, there is underlying harmony. Still on the quest after the primary substance whose manifestations are so various, he found it in Fire, since “the quantity of it in a flame burning steadily appears to remain the same; the flames seems to be what we call a ‘thing.’ And yet the substance of it is continually changing. It is always passing away in smoke, and its place is always being taken by fresh matter from the fuel that feeds it. This is just what we want. If we regard the world as an ‘ever-living fire’—‘this order, which is the same in all things, and which no one of gods or men has made’—we can understand how fire is always becoming all things, while all things are always returning to it.” And as is the world, so is man, made up, like it, both soul and body, of the fire, the water, and the earth. We are and are not the same for two consecutive moments; “the fire in us is perpetually becoming water, and the water earth, but as the opposite process goes on simultaneously we appear to remain the same.”

      As speculation advanced, it became more and more applied to details, theories of the beginnings of life being followed by theories of the origin of its various forms. This is a feature of the philosophy of Empedocles, who flourished in the fifth century BC The advance of Persia westward had led to migrations of Greeks to the south of Italy and Sicily, and it was at Agrigentum, in that island, that Empedocles was born about 490. He has an honoured place among the earliest who supplanted guesses about the world by inquiry into the world itself. Many legends are told of his magic arts, one of which, it will be remembered, Matthew Arnold makes an occasion of some fine reflections in his poem Empedocles in Etna. The philosopher was said to have brought back to life a woman who apparently had been dead for thirty days. As he ascends the mountain, Pausanias of Gela, with an address to whom the poem of Empedocles opens, would fain have his curiosity slaked as to this and other marvels reported of him:

      Ask not the latest news of the last miracle,

       Ask not what days and nights

       In trance Pantheia lay,

       But ask how thou such sights

       May’st see without dismay;

       Ask what most helps when known, thou son of Anchitus.

      His speculations about things, like those of Parmenides before him and of Lucretius after him, are set down in verse. From the remains of his Poem on Nature we learn that he conceived “the four roots of all things” to be Fire, Air, Earth, and Water. They are “fools, lacking far-reaching thoughts, who deem that what before was not comes into being, or that aught can perish and be utterly destroyed.” Therefore the “roots” or elements are eternal and indestructible. They are acted upon by two forces, which are also material, Love and Strife; the one a uniting agent, the other a disrupting agent. From the four roots, thus operated upon, arise “the colours and forms” of living things; trees first, both male and female, then fragmentary parts of animals, heads without necks, and “eyes that strayed up and down in want of a forehead,” which, combined together, produced monstrous forms. These, lacking power to propagate, perished, and were replaced by “whole-natured” but sexless “forms” which “arose from the earth,” and which, as Strife gained the upper hand, became male and female. Herein, amidst much fantastic speculation, would appear to be the germ of the modern theory that the unadapted become extinct, and that only the adapted survive. Nature kills off her failures to make room for her successes.

      Anaxagoras, who was a contemporary of Empedocles, interests us because he was the first philosopher to repair to Athens, and the first sufferer for truth’s sake of whom we have record in Greek annals. Because he taught that the sun was a red-hot stone, and that the moon had plains and ravines in it, he was put upon his trial, and but for the influence of his friend, the famous Pericles, might have suffered death. Speculations, however bold they be, pass unheeded till they collide with the popular creed, and in thus attacking the gods, attack a seemingly divinely settled order. Athens then, and long after, while indifferent about natural science, was, under the influence of the revival referred to above, actively hostile to free thinking. The opinions of Anaxagoras struck at the existence of the gods and emptied Olympus. If the sky was but an air-filled space, what became of Zeus? if the sun was only a fiery ball, what became of Apollo? Mr. Grote says (History of Greece, vol. i, p. 466) that “in the view of the early Greek, the description of the sun, as given in a modern astronomical treatise, would have appeared not merely absurd, but repulsive and impious; even in later times, Anaxagoras and other astronomers incurred the charge of blasphemy for dispersonifying Hēlios.” Of Socrates, who was himself condemned to death for impiety in denying old gods and introducing new ones, the same authority writes: “Physics and astronomy, in his opinion, belonged СКАЧАТЬ