"The science whose modern marvels we all admire succeeds by incessantly adding to its data. In all practical inventions, in most natural discoveries, it can always increase evidence by experiment.
But it cannot experiment in making men; or even in watching to see what the first men make. An inventor can advance step by step in the construction of an aeroplane, even if he is only experimenting with sticks and scraps of metal in his own back-yard. But he cannot watch the Missing Link evolving in his own back-yard. If he has made a mistake in his calculations, the aeroplane will correct it by crashing to the ground. But if he has made a mistake about the arboreal habitat of his ancestor, he cannot see his arboreal ancestor falling off the tree. He cannot keep a cave-man like a cat in the back-yard and watch him... He cannot keep a tribe of primitive men like a pack of hounds and notice how far they are influenced by the herd instinct... In dealing with a past that has almost entirely perished, he can only go by evidence and not by experiment. And there is hardly enough evidence to be even evidential... The marvellous and triumphant aeroplane is made out of a hundred mistakes. The student of origins can only make one mistake and stick to it.
We talk very truly of the patience of science; but in this department it would be truer to talk of the impatience of science... We have a series of hypotheses so hasty that they may well be called fancies... The professor with his bone becomes almost as dangerous as a dog with his bone. And the dog at least does not deduce a theory from it, proving that mankind is going to the dogs--or that it came from them (p.22)...
We talk very truly of the patience of science; but in this department it would be truer to talk of the impatience of science... We have a series of hypotheses so hasty that they may well be called fancies... The professor with his bone becomes almost as dangerous as a dog with his bone. And the dog at least does not deduce a theory from it, proving that mankind is going to the dogs--or that it came from them (p.22)...
The vast void that does in reason and in reality lie between man and his bestial ancestors, if they were his ancestors... [is] the assumption of that evolutionary connection... The sincerity of Darwin really admitted this; and that is how we came to use such a term as the Missing Link [an Idol of the Marketplace]. But the dogmatism of Darwinians has been too strong for the agnosticism of Darwin; and men have insensibly fallen into turning this entirely negative term into a positive image. They talk of searching for the habits and habitat of the Missing Link; as if one were to talk of being on friendly terms with the gap in a narrative or the hole in an argument (p.23)...
I shall waste no further space on these speculations on the nature of man before he became man. His body may have been evolved from the brutes; but we know nothing of any such transition that throws the smallest light upon his soul as it has shown itself in history... Strictly speaking of course we know nothing about prehistoric man, for the simple reason that he was prehistoric. The history of prehistoric man is a very obvious contradiction in terms. The truth is that they are using the terms historic and prehistoric without any clear test or definition in their minds. What they mean is that there are traces of human lives before the beginning of human stories; and in that sense we do at least know that humanity was before history.
Human civilisation is older than human records... The man left a picture of the reindeer, but he did not leave a narrative of how he hunted the reindeer; and therefore what we say of him is hypothesis and not history... In short, the prehistoric period need not mean the primitive period... it simply means the time before any connected narratives that we can read... We can only conjecture with the greatest doubt and caution. And unfortunately doubt and caution are the last things commonly encouraged by the loose evolutionism of current culture. For that culture is full of curiosity; and the one thing that it cannot endure is the agony of agnosticism [or not knowing] (p.24)...
[Concerning the omitted, fallacy-filled scientific hypothesis for the evolution of man and religion:]
For the plain truth is that all this is a trick of making things seem distant and dehumanised, merely by pretending not to understand things that we do understand... It is here intended to kill the mystical nerve and deaden us to the wonder of religion, it is irrational rubbish. It pretends to find some thing incomprehensible in the feelings that we all comprehend (p.27)...
We come back to the fact of a certain kind of mind that was already alive and alone. It was unique and it could make creeds as it could make cave-drawings. The materials for religion had lain there for countless ages like the materials for everything else; but the power of religion was in the mind. Man could already see in these things the riddles and hints and hopes that he still sees in them. He could not only dream but dream about dreams. He could not only see the dead but see the shadow of death; and was possessed with that mysterious mystification that forever finds death incredible. (p.29)...
Touching this matter of the origin of religion, the truth is that those who are thus trying to explain it are trying to explain it away. Subconsciously they feel that it looks less formidable when thus lengthened out into a gradual and almost invisible process. But in fact this perspective entirely falsifies the reality of experience. They bring together two things that are totally different, the stray hints of evolutionary origins and the solid and self-evident block of humanity, and try to shift their standpoint till they see them in a single foreshortened line. But it is an optical illusion (p.30)...
The two facts that must be put at the very beginning of the record of the race. The first is the fact that original sin is really original. Not merely in theology but in history it is a thing rooted in the origins. Whatever else men have believed, they have all believed that there is something the matter with mankind This sense of sin has made it impossible to be natural... and have no laws. But above all it is to be found in that other fact, which is the father and mother of all laws as it is itself founded on a father and mother; the thing that is before all thrones and even all commonwealths (p.31)...
The fact is the family... We can say that the family is the unit of the state; that it is the cell that makes up the formation. Round the family do indeed gather the sanctities that separate men from ants and bees. Decency is the curtain of that tent; liberty is the wall of that city; property is but the family farm; honour is but the family flag. In the practical proportions of human history, we come back to that fundamental of the father and the mother and the child.
It has been said already that if this story cannot start with religious assumptions, it must none the less start with some moral or metaphysical assumptions, or no sense can be made of the story of man. And this is a very good instance of that alternative necessity. If we are not of those who begin by invoking a divine Trinity, we must none the less invoke a human Trinity [father, mother, and child]; and see that triangle repeated everywhere in the pattern of the world. (p.32)..."
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