Illustrations of Universal Progress: A Series of Discussions

Should the believers in special creations consider it unfair thus to call upon them to describe how special creations take place, I reply, that this is far less than they demand from the supporters of the Development Hypothesis. They are merely asked to point out a conceivable mode. On the other hand, they ask, not simply for a conceivable mode, but for the actual mode. They do not say – Show us how this may take place; but they say – Show us how this does take place. So far from its being unreasonable to put the above question, it would be reasonable to ask not only for a possible mode of special creation, but for an ascertained mode; seeing that this is no greater a demand than they make upon their opponents.

And here we may perceive how much more defensible the new doctrine is than the old one. Even could the supporters of the Development Hypothesis merely show that the origination of species by the process of modification is conceivable, they would be in a better position than their opponents. But they can do much more than this. They can show that the process of modification has effected, and is effecting, decided changes in all organisms subject to modifying influences. Though, from the impossibility of getting at a sufficiency of facts, they are unable to trace the many phases through which any existing species has passed in arriving at its present form, or to identify the influences which caused the successive modifications; yet, they can show that any existing species – animal or vegetable – when placed under conditions different from its previous ones, immediately begins to undergo certain changes of structure fitting it for the new conditions. They can show that in successive generations these changes continue, until ultimately the new conditions become the natural ones. They can show that in cultivated plants, in domesticated animals, and in the several races of men, such alterations have taken place. They can show that the degrees of difference so produced are often, as in dogs, greater than those on which distinctions of species are in other cases founded. They can show that it is a matter of dispute whether some of these modified forms are varieties or separate species. They can show, too, that the changes daily taking place in ourselves – the facility that attends long practice, and the loss of aptitude that begins when practice ceases – the strengthening of passions habitually gratified, and the weakening of those habitually curbed – the development of every faculty, bodily, moral, or intellectual, according to the use made of it – are all explicable on this same principle. And thus they can show that throughout all organic nature there is at work a modifying influence of the kind they assign as the cause of these specific differences: an influence which, though slow in its action, does, in time, if the circumstances demand it, produce marked changes – an influence which, to all appearance, would produce in the millions of years, and under the great varieties of condition which geological records imply, any amount of change.

Which, then, is the most rational hypothesis? – that of special creations which has neither a fact to support it nor is even definitely conceivable; or that of modification, which is not only definitely conceivable, but is countenanced by the habitudes of every existing organism?

That by any series of changes a protozoon should ever become a mammal, seems to those who are not familiar with zoology, and who have not seen how clear becomes the relationship between the simplest and the most complex forms when intermediate forms are examined, a very grotesque notion. Habitually looking at things rather in their statical than in their dynamical aspect, they never realize the fact that, by small increments of modification, any amount of modification may in time be generated. That surprise which they feel on finding one whom they last saw as a boy, grown into a man, becomes incredulity when the degree of change is greater. Nevertheless, abundant instances are at hand of the mode in which we may pass to the most diverse forms, by insensible gradations. Arguing the matter some time since with a learned professor, I illustrated my position thus: – You admit that there is no apparent relationship between a circle and an hyperbola. The one is a finite curve; the other is an infinite one. All parts of the one are alike; of the other no two parts are alike. The one incloses a space; the other will not inclose a space though produced for ever. Yet opposite as are these curves in all their properties, they may be connected together by a series of intermediate curves, no one of which differs from the adjacent ones in any appreciable degree. Thus, if a cone be cut by a plane at right angles to its axis we get a circle. If, instead of being perfectly at right angles, the plane subtends with the axis an angle of 89° 59', we have an ellipse, which no human eye, even when aided by an accurate pair of compasses, can distinguish from a circle. Decreasing the angle minute by minute, the ellipse becomes first perceptibly eccentric, then manifestly so, and by and by acquires so immensely elongated a form, as to bear no recognisable resemblance to a circle. By continuing this process, the ellipse passes insensibly into a parabola; and ultimately, by still further diminishing the angle, into an hyperbola. Now here we have four different species of curve – circle, ellipse, parabola, and hyperbola – each having its peculiar properties and its separate equation, and the first and last of which are quite opposite in nature, connected together as members of one series, all producible by a single process of insensible modification.

But the blindness of those who think it absurd to suppose that complex organic forms may have arisen by successive modifications out of simple ones, becomes astonishing when we remember that complex organic forms are daily being thus produced. A tree differs from a seed immeasurably in every respect – in bulk, in structure, in colour, in form, in specific gravity, in chemical composition: differs so greatly that no visible resemblance of any kind can be pointed out between them. Yet is the one changed in the course of a few years into the other: changed so gradually, that at no moment can it be said – Now the seed ceases to be, and the tree exists. What can be more widely contrasted than a newly-born child and the small, semi-transparent, gelatinous spherule constituting the human ovum? The infant is so complex in structure that a cyclopædia is needed to describe its constituent parts. The germinal vesicle is so simple that it may be defined in a line. Nevertheless, a few months suffice to develop the one out of the other; and that, too, by a series of modifications so small, that were the embryo examined at successive minutes, even a microscope would with difficulty disclose any sensible changes. That the uneducated and the ill-educated should think the hypothesis that all races of beings, man inclusive, may in process of time have been evolved from the simplest monad, a ludicrous one, is not to be wondered at. But for the physiologist, who knows that every individual being is so evolved – who knows further, that in their earliest condition the germs of all plants and animals whatever are so similar, "that there is no appreciable distinction amongst them which would enable it to be determined whether a particular molecule is the germ of a conferva or of an oak, of a zoophyte or of a man;"[21 - Carpenter.]– for him to make a difficulty of the matter is inexcusable. Surely if a single cell may, when subjected to certain influences, become a man in the space of twenty years; there is nothing absurd in the hypothesis that under certain other influences, a cell may in the course of millions of years give origin to the human race. The two processes are generically the same; and differ only in length and complexity.

We have, indeed, in the part taken by many scientific men in this controversy of "Law versus Miracle," a good illustration of the tenacious vitality of superstitions. Ask one of our leading geologists or physiologists whether he believes in the Mosaic account of the creation, and he will take the question as next to an insult. Either he rejects the narrative entirely, or understands it in some vague non-natural sense. Yet one part of it he unconsciously adopts; and that, too, literally. For whence has he got this notion of "special creations," which he thinks so reasonable, and fights for so vigorously? Evidently he can trace it back to no other source than this myth which he repudiates. He has not a single fact in nature to quote in proof of it; nor is he prepared with any chain of abstract reasoning by which it may be established. Catechise him, and he will be forced to confess that the notion was put into his mind in childhood as part of a story which he now thinks absurd. And why, after rejecting all the rest of this story, he should strenuously defend this last remnant of it as though he had received it on valid authority, he would be puzzled to say.

X.

THE SOCIAL ORGANISM

Sir James Macintosh got great credit for the saying, that "constitutions are not made, but grow." In our day, the most significant thing about this saying is, that it was ever thought so significant. As from the surprise displayed by a man at some familiar fact, you may judge of his general culture; so from the admiration which an age accords to a new thought, its average degree of enlightenment may be inferred. That this apophthegm of Macintosh should have been quoted and re-quoted as it has, shows how profound has been the ignorance of social science. A small ray of truth has seemed brilliant, as a distant rushlight looks like a star in the surrounding darkness.

Such a conception could not, indeed, fail to be startling when let fall in the midst of a system of thought to which it was utterly alien. Universally in Macintosh's day, things were explained on the hypothesis of manufacture, rather than that of growth: as indeed they are, by the majority, in our own day. It was held that the planets were severally projected round the sun from the Creator's hand; with exactly the velocity required to balance the sun's attraction. The formation of the Earth, the separation of sea from land, the production of animals, were mechanical works from which God rested as a labourer rests. Man was supposed to be moulded after a manner somewhat akin to that in which a modeller makes a clay-figure. And of course, in harmony with such ideas, societies were tacitly assumed to be arranged thus or thus by direct interposition of Providence; or by the regulations of law-makers; or by both.

Yet that societies are not artificially put together, is a truth so manifest, that it seems wonderful men should have ever overlooked it. Perhaps nothing more clearly shows the small value of historical studies, as they have been commonly pursued. You need but to look at the changes going on around, or observe social organization in its leading peculiarities, to see that these are neither supernatural, nor are determined by the wills of individual men, as by implication historians commonly teach; but are consequent on general natural causes. The one case of the division of labour suffices to show this. It has not been by command of any ruler that some men have become manufacturers, while others have remained cultivators of the soil. In Lancashire, millions have devoted themselves to the making of cotton-fabrics; in Yorkshire, another million lives by producing woollens; and the pottery of Staffordshire, the cutlery of Sheffield, the hardware of Birmingham, severally occupy their hundreds of thousands. These are large facts in the structure of English society; but we can ascribe them neither to miracle, nor to legislation. It is not by "the hero as king," any more than by "collective wisdom," that men have been segregated into producers, wholesale distributors, and retail distributors.

The whole of our industrial organization, from its main outlines down to its minutest details, has become what it is, not simply without legislative guidance, but, to a considerable extent, in spite of legislative hindrances. It has arisen under the pressure of human wants and activities. While each citizen has been pursuing his individual welfare, and none taking thought about division of labour, or, indeed, conscious of the need for it, division of labour has yet been ever becoming more complete. It has been doing this slowly and silently: scarcely any having observed it until quite modern times. By steps so small, that year after year the industrial arrangements have seemed to men just what they were before – by changes as insensible as those through which a seed passes into a tree; society has become the complex body of mutually-dependent workers which we now see. And this economic organization, mark, is the all-essential organization. Through the combination thus spontaneously evolved, every citizen is supplied with daily necessaries; while he yields some product or aid to others. That we are severally alive to-day, we owe to the regular working of this combination during the past week; and could it be suddenly abolished, a great proportion of us would be dead before another week ended. If these most conspicuous and vital arrangements of our social structure, have arisen without the devising of any one, but through the individual efforts of citizens to satisfy their own wants; we may be tolerably certain that the less important arrangements have similarly arisen.

"But surely," it will be said, "the social changes directly produced by law, cannot be classed as spontaneous growths. When parliaments or kings order this or that thing to be done, and appoint officials to do it, the process is clearly artificial; and society to this extent becomes a manufacture rather than a growth." No, not even these changes are exceptions, if they be real and permanent changes. The true sources of such changes lie deeper than the acts of legislators. To take first the simplest instance. We all know that the enactments of representative governments ultimately depend on the national will: they may for a time be out of harmony with it, but eventually they must conform to it. And to say that the national will finally determines them, is to say that they result from the average of individual desires; or, in other words – from the average of individual natures. A law so initiated, therefore, really grows out of the popular character.

In the case of a Government representing a dominant class, the same things holds, though not so manifestly. For the very existence of a class monopolizing all power, is due to certain sentiments in the commonalty. But for the feeling of loyalty on the part of retainers, a feudal system could not exist. We see in the protest of the Highlanders against the abolition of heritable jurisdictions, that they preferred that kind of local rule. And if to the popular nature, must thus be ascribed the growth of an irresponsible ruling class; then to the popular nature must be ascribed the social arrangements which that class creates in the pursuit of its own ends. Even where the Government is despotic, the doctrine still holds. The character of the people is, as before, the original source of this political form; and, as we have abundant proof, other forms suddenly created will not act, but rapidly retrograde to the old form. Moreover, such regulations as a despot makes, if really operative, are so because of their fitness to the social state. His acts being very much swayed by general opinion – by precedent, by the feeling of his nobles, his priesthood, his army – are in part immediate results of the national character; and when they are out of harmony with the national character, they are soon practically abrogated.

The failure of Cromwell permanently to establish a new social condition, and the rapid revival of suppressed institutions and practices after his death, show how powerless is a monarch to change the type of the society he governs. He may disturb, he may retard, or he may aid the natural process of organization; but the general course of this process is beyond his control. Nay, more than this is true. Those who regard the histories of societies as the histories of their great men, and think that these great men shape the fates of their societies, overlook the truth that such great men are the products of their societies. Without certain antecedents – without a certain average national character, they could neither have been generated nor could have had the culture which formed them. If their society is to some extent re-moulded by them, they were, both before and after birth, moulded by their society – were the results of all those influences which fostered the ancestral character they inherited, and gave their own early bias, their creed, morals, knowledge, aspirations. So that such social changes as are immediately traceable to individuals of unusual power, are still remotely traceable to the social causes which produced these individuals, and hence, from the highest point of view, such social changes also, are parts of the general developmental process.

Thus that which is so obviously true of the industrial structure of society, is true of its whole structure. The fact that "constitutions are not made, but grow," is simply a fragment of the much larger fact, that under all its aspects and through all its ramifications, society is a growth and not a manufacture.

A perception that there exists some analogy between the body politic and a living individual body, was early reached; and from time to time re-appeared in literature. But this perception was necessarily vague and more or less fanciful. In the absence of physiological science, and especially of those comprehensive generalizations which it has but recently reached, it was impossible to discern the real parallelisms.

The central idea of Plato's model Republic, is the correspondence between the parts of a society and the faculties of the human mind. Classifying these faculties under the heads of Reason, Will, and Passion, he classifies the members of his ideal society under what he regards as three analogous heads: – councillors, who are to exercise government; military or executive, who are to fulfil their behests; and the commonalty, bent on gain and selfish gratification. In other words, the ruler, the warrior, and the craftsman, are, according to him, the analogues of our reflective, volitional, and emotional powers. Now even were there truth in the implied assumption of a parallelism between the structure of a society and that of a man, this classification would be indefensible. It might more truly be contended that, as the military power obeys the commands of the Government, it is the Government which answers to the Will; while the military power is simply an agency set in motion by it. Or, again, it might be contended that whereas the Will is a product of predominant desires, to which the Reason serves merely as an eye, it is the craftsmen, who, according to the alleged analogy, ought to be the moving power of the warriors.

Hobbes sought to establish a still more definite parallelism: not, however between a society and the human mind, but between a society and the human body. In the introduction to the work in which he developes this conception, he says —

"For by art is created that great Leviathan called a Commonwealth, or State, in Latin Civitas, which is but an artificial man; though of greater stature and strength than the natural, for whose protection and defence it was intended, and in which the sovereignty is an artificial soul, as giving life and motion to the whole body; the magistrates and other officers of judicature and execution, artificial joints; reward and punishment, by which, fastened to the seat of the sovereignty, every joint and member is moved to perform his duty, are the nerves, that do the same in the body natural; the wealth and riches of all the particular members are the strength; salus populi, the people's safety, its business; counsellors, by whom all things needful for it to know are suggested unto it, are the memory; equity and laws an artificial reason and will; concord, health; sedition, sickness; civil war, death,"

And Hobbes carries this comparison so far as actually to give a drawing of the Leviathan – a vast human-shaped figure, whose body and limbs are made up of multitudes of men. Just noting that these different analogies asserted by Plato and Hobbes, serve to cancel each other (being, as they are, so completely at variance), we may say that on the whole those of Hobbes are the more plausible. But they are full of inconsistencies. If the sovereignty is the soul of the body politic, how can it be that magistrates, who are a kind of deputy-sovereigns, should be comparable to joints? Or, again, how can the three mental functions, memory, reason, and will, be severally analogous, the first to counsellors, who are a class of public officers, and the other two to equity and laws, which are not classes of officers, but abstractions? Or, once more, if magistrates are the artificial joints of society, how can reward and punishment be its nerves? Its nerves must surely be some class of persons. Reward and punishment must in societies, as in individuals, be conditions of the nerves, and not the nerves themselves.

But the chief errors of these comparisons made by Plato and Hobbes, lie much deeper. Both thinkers assume that the organization of a society is comparable, not simply to the organization of a living body in general, but to the organization of the human body in particular. There is no warrant whatever for assuming this. It is in no way implied by the evidence; and is simply one of those fancies which we commonly find mixed up with the truths of early speculation. Still more erroneous are the two conceptions in this, that they construe a society as an artificial structure. Plato's model republic – his ideal of a healthful body politic – is to be consciously put together by men; just as a watch might be: and Plato manifestly thinks of societies in general as thus originated. Quite specifically does Hobbes express this view. "For by art," he says, "is created that great Leviathan called a Commonwealth." And he even goes so far as to compare the supposed social contract, from which a society suddenly originates, to the creation of a man by the divine fiat. Thus they both fall into the extreme inconsistency of considering a community as similar in structure to a human being, and yet as produced in the same way as an artificial mechanism – in in nature, an organism; in history, a machine.

Notwithstanding errors, however, these speculations have considerable significance. That such analogies, crudely as they are thought out, should have been alleged by Plato and Hobbes and many others, is a reason for suspecting that some analogy exists. The untenableness of the particular comparisons above instanced, is no ground for denying an essential parallelism; for early ideas are usually but vague adumbrations of the truth. Lacking the great generalizations of biology, it was, as we have said, impossible to trace out the real relations of social organizations to organizations of another order. We propose here to show what are the analogies which modern science discloses to us.

Let us set out by succinctly stating the points of similarity and the points of difference. Societies agree with individual organisms in four conspicuous peculiarities: —

1. That commencing as small aggregations, they insensibly augment in mass: some of them eventually reaching ten thousand times what they originally were.

2. That while at first so simple in structure as to be considered structureless, they assume, in the course of their growth, a continually-increasing complexity of structure.

3. That though in their early, undeveloped states, there exists in them scarcely any mutual dependence of parts, their parts gradually acquire a mutual dependence; which becomes at last so great, that the activity and life of each part is made possible only by the activity and life of the rest.

4. That the life and development of a society is independent of, and far more prolonged than, the life and development of any of its component units; who are severally born, grow, work, reproduce, and die, while the body politic composed of them survives generation after generation, increasing in mass, completeness of structure, and functional activity.

These four parallelisms will appear the more significant the more we contemplate them. While the points specified, are points in which societies agree with individual organisms, they are points in which individual organisms agree with each other, and disagree with all things else. In the course of its existence, every plant and animal increases in mass, in a way not parallelled by inorganic objects: even such inorganic objects as crystals, which arise by growth, show us no such definite relation between growth and existence as organisms do. The orderly progress from simplicity to complexity, displayed by bodies politic in common with all living bodies, is a characteristic which distinguishes living bodies from the inanimate bodies amid which they move. That functional dependence of parts, which is scarcely more manifest in animals or plants than nations, has no counterpart elsewhere. And in no aggregate except an organic, or a social one, is there a perpetual removal and replacement of parts, joined with a continued integrity of the whole. Moreover, societies and organisms are not only alike in these peculiarities, in which they are unlike all other things; but the highest societies, like the highest organisms, exhibit them in the greatest degree. We see that the lowest animals do not increase to anything like the sizes of the higher ones; and, similarly, we see that aboriginal societies are comparatively limited in their growths. In complexity, our large civilized nations as much exceed primitive savage tribes, as a vertebrate animal does a zoophyte. Simple communities, like simple creatures, have so little mutual dependence of parts, that subdivision or mutilation causes but little inconvenience; but from complex communities, as from complex creatures, you cannot remove any considerable organ without producing great disturbance or death of the rest. And in societies of low type, as in inferior animals, the life of the aggregate, often cut short by division or dissolution, exceeds in length the lives of the component units, very far less than in civilized communities and superior animals; which outlive many generations of their component units.

On the other hand, the leading differences between societies and individual organisms are these: —

1. That societies have no specific external forms. This, however, is a point of contrast which loses much of its importance, when we remember that throughout the vegetal kingdom, as well as in some lower divisions of the animal kingdom, the forms are often very indefinite – definiteness being rather the exception than the rule; and that they are manifestly in part determined by surrounding physical circumstances, as the forms of societies are. If, too, it should eventually be shown, as we believe it will, that the form of every species of organism has resulted from the average play of the external forces to which it has been subject during its evolution as a species; then, that the external forms of societies should depend, as they do, on surrounding conditions, will be a further point of community.

2. That though the living tissue whereof an individual organism consists, forms a continuous mass, the living elements of a society do not form a continuous mass; but are more or less widely dispersed over some portion of the Earth's surface. This, which at first sight appears to be a fundamental distinction, is one which yet to a great extent disappears when we contemplate all the facts. For, in the lower divisions of the animal and vegetal kingdoms, there are types of organization much more nearly allied, in this respect, to the organization of a society, than might be supposed – types in which the living units essentially composing the mass, are dispersed through an inert substance, that can scarcely be called living in the full sense of the word. It is thus with some of the Protococci and with the Nostoceæ, which exist as cells imbedded in a viscid matter. It is so, too, with the Thalassicollæ– bodies that are made up of differentiated parts, dispersed through an undifferentiated jelly. And throughout considerable portions of their bodies, some of the Acalephæ exhibit more or less distinctly this type of structure.

Indeed, it may be contended that this is the primitive form of all organization; seeing that, even in the highest creatures, as in ourselves, every tissue developes out of what physiologists call a blastema – an unorganized though organizable substance, through which organic points are distributed. Now this is very much the case with a society. For we must remember that though the men who make up a society, are physically separate and even scattered; yet that the surface over which they are scattered is not one devoid of life, but is covered by life of a lower order which ministers to their life. The vegetation which clothes a country, makes possible the animal life in that country; and only through its animal and vegetal products can such a country support a human society. Hence the members of the body politic are not to be regarded as separated by intervals of dead space; but as diffused through a space occupied by life of a lower order. In our conception of a social organism, we must include all that lower organic existence on which human existence, and therefore social existence, depends. And when we do this, we see that the citizens who make up a community, may be considered as highly vitalized units surrounded by substances of lower vitality, from which they draw their nutriment: much as in the cases above instanced. Thus, when examined, this apparent distinction in great part disappears.

3. That while the ultimate living elements of an individual organism, are mostly fixed in their relative positions, those of the social organism are capable of moving from place to place, seems a marked disagreement. But here, too, the disagreement is much less than would be supposed. For while citizens are locomotive in their private capacities, they are fixed in their public capacities. As farmers, manufacturers, or traders, men carry on their business at the same spots, often throughout their whole lives; and if they go away occasionally, they leave behind others to discharge their functions in their absence. Each great centre of production, each manufacturing town or district, continues always in the same place; and many of the firms in such town or district, are for generations carried on either by the descendants or successors of those who founded them. Just as in a living body, the cells that make up some important organ, severally perform their functions for a time and then disappear, leaving others to supply their places; so, in each part of a society, the organ remains, though the persons who compose it change. Thus, in social life, as in the life of an animal, the units as well as the larger agencies formed of them, are in the main stationary as respects the places where they discharge their duties and obtain their sustenance. And hence the power of individual locomotion does not practically affect the analogy.

4. The last and perhaps the most important distinction, is, that while in the body of an animal, only a special tissue is endowed with feeling; in a society, all the members are endowed with feeling. Even this distinction, however, is by no means a complete one. For in some of the lowest animals, characterized by the absence of a nervous system, such sensitiveness as exists is possessed by all parts. It is only in the more organized forms that feeling is monopolized by one class of the vital elements. Moreover, we must remember that societies, too, are not without a certain differentiation of this kind. Though the units of a community are all sensitive, yet they are so in unequal degrees. The classes engaged in agriculture and laborious occupations in general, are much less susceptible, intellectually and emotionally, than the rest; and especially less so than the classes of highest mental culture. Still, we have here a tolerably decided contrast between bodies politic and individual bodies. And it is one which we should keep constantly in view. For it reminds us that while in individual bodies, the welfare of all other parts is rightly subservient to the welfare of the nervous system, whose pleasurable or painful activities make up the good or evil of life; in bodies politic, the same thing does not hold, or holds to but a very slight extent. It is well that the lives of all parts of an animal should be merged in the life of the whole; because the whole has a corporate consciousness capable of happiness or misery. But it is not so with a society; since its living units do not and cannot lose individual consciousness; and since the community as a whole has no corporate consciousness. And this is an everlasting reason why the welfare of citizens cannot rightly be sacrificed to some supposed benefit of the State; but why, on the other hand, the State is to be maintained solely for the benefit of citizens. The corporate life must here be subservient to the lives of the parts; instead of the lives of the parts being subservient to the corporate life.

Such, then, are the points of analogy and the points of difference. May we not say that the points of difference serve but to bring into clearer light the points of analogy. While comparison makes definite the obvious contrasts between organisms commonly so called, and the social organism; it shows that even these contrasts are not so decided as was to be expected. The indefiniteness of form, the discontinuity of the parts, the mobility of the parts, and the universal sensitiveness, are not only peculiarities of the social organism which have to be stated with considerable qualifications; but they are peculiarities to which the inferior classes of animals present approximations. Thus we find but little to conflict with the all-important analogies. That societies slowly augment in mass; that they progress in complexity of structure; that at the same time their parts become more mutually dependent; that their living units are removed and replaced without destroying their integrity; and further, that the extents to which they display these peculiarities are proportionate to their vital activities; are traits that societies have in common with organic bodies. And these traits in which they agree with organic bodies and disagree with all other things – these traits which in truth specially characterize organic bodies, entirely subordinate the minor distinctions: such distinctions being scarcely greater than those which separate one half of the organic kingdom from the other. The principles of organization are the same; and the differences are simply differences of application.

Here ending this general survey of the facts which justify the comparison of a society to a living body; let us look at them in detail. We shall find that the parallelism becomes the more marked the more closely it is traced.

The lowest animal and vegetal forms —Protozoa and Protophyta– are chiefly inhabitants of the water. They are minute bodies, most of which are made individually visible only by the microscope. All of them are extremely simple in structure; and some of them, as the Rhizopods, almost structureless. Multiplying, as they ordinarily do, by the spontaneous division of their bodies, they produce halves, which may either become quite separate and move away in different directions, or may continue attached. By the repetition of this process of fission, aggregations of various sizes and kinds are formed. Among the Protophyta we have some classes, as the Diatomaceæ and the Yeast-plant, in which the individuals may be either separate, or attached in groups of two, three, four, or more; other classes in which a considerable number of individual cells are united into a thread (Conferva, Monilia); others in which they form a net work (Hydrodictyon); others in which they form plates (Ulva); and others in which they form masses (Laminaria, Agaricus): all which vegetal forms, having no distinction of root, stem, or leaf, are called Thallogens. Among the Protozoa we find parallel facts. Immense numbers of Amœba-like creatures, massed together in a framework of horny fibres, constitute Sponge. In the Foraminifera, we see smaller groups of such creatures arranged into more definite shapes. Not only do these almost structureless Protozoa unite into regular or irregular aggregations of various sizes; but among some of the more organized ones, as the Vorticellæ, there are also produced clusters of individuals, proceeding from a common stock. But these little societies of monads, or cells, or whatever else we may call them, are societies only in the lowest sense: there is no subordination of parts among them – no organization. Each of the component units lives by and for itself; neither giving nor receiving aid. There is no mutual dependence, save that consequent on mere mechanical union.

Now do we not here discern analogies to the first stages of human societies? Among the lowest races, as the Bushmen, we find but incipient aggregation: sometimes single families; sometimes two or three families wandering about together. The number of associated units is small and variable; and their union inconstant. No division of labour exists except between the sexes; and the only kind of mutual aid is that of joint attack or defence. We see nothing beyond an undifferentiated group of individuals, forming the germ of a society; just as in the homogeneous groups of cells above described, we see only the initial stage of animal and vegetal organization.

The comparison may now be carried a step higher. In the vegetal kingdom we pass from the Thallogens, consisting of mere masses of similar cells, to the Acrogens, in which the cells are not similar throughout the whole mass; but are here aggregated into a structure serving as leaf, and there into a structure serving as root: thus forming a whole in which there is a certain subdivision of functions among the units; and therefore a certain mutual dependence. In the animal kingdom we find analogous progress. From mere unorganized groups of cells, or cell-like bodies, we ascend to groups of such cells arranged into parts that have different duties. The common Polype, from whose substance may be separated individual cells which exhibit, when detached, appearances and movements like those of the solitary Amœba, illustrates this stage. The component units, though still showing great community of character, assume somewhat diverse functions in the skin, in the internal surface, and in the tentacles. There is a certain amount of "physiological division of labour." Turning to societies, we find these stages paralleled in the majority of aboriginal tribes. When, instead of such small variable groups as are formed by Bushmen, we come to the larger and more permanent groups formed by savages not quite so low, we begin to find traces of social structure. Though industrial organization scarcely shows itself, except in the different occupations of the sexes; yet there is always more or less of governmental organization. While all the men are warriors and hunters, only a part of them are included in the council of chiefs; and in this council of chiefs some one has commonly supreme authority. There is thus a certain distinction of classes and powers; and through this slight specialization of functions, is effected a rude co-operation among the increasing mass of individuals, whenever the society has to act in its corporate capacity. Beyond this analogy in the slight extent to which organization is carried, there is analogy in the indefiniteness of the organization. In the Hydra, the respective parts of the creature's substance have many functions in common. They are all contractile; omitting the tentacles, the whole of the external surface can give origin to young hydræ; and when turned inside out, stomach performs the duties of skin, and skin the duties of stomach. In aboriginal societies such differentiations as exist are similarly imperfect. Notwithstanding distinctions of rank, all persons maintain themselves by their own exertions. Not only do the head men of the tribe, in common with the rest, build their own huts, make their own weapons, kill their own food; but the chief does the like. Moreover, in the rudest of these tribes, such governmental organization as exists is very inconstant. It is frequently changed by violence or treachery, and the function of ruling assumed by other members of the community. Thus between the rudest societies and some of the lowest forms of animal life there is analogy alike in the slight extent to which organization is carried, in the indefiniteness of this organization, and in its want of fixity.

A further complication of the analogy is at hand. From the aggregation of units into organized groups, we pass to the multiplication of such groups, and their coalescence into compound groups. The Hydra, when it has reached a certain bulk, puts forth from its surface a bud, which, growing and gradually assuming the form of the parent, finally becomes detached; and by this process of gemmation, the creature peoples the adjacent water with others like itself. A parallel process is seen in the multiplication of those lowly-organized tribes above described. One of them having increased to a size that is either too great for co-ordination under so rude a structure, or else that is greater than the surrounding country can supply with game and other wild food, there arises a tendency to divide; and as in such communities there are ever occurring quarrels, jealousies, and other causes of division, there soon comes an occasion on which a part of the tribe separates under the leadership of some subordinate chief, and migrates. This process being from time to time repeated, an extensive region is at length occupied with numerous separate tribes descended from a common ancestry. The analogy by no means ends here. Though in the common Hydra, the young ones that bud out from the parent soon become detached and independent; yet throughout the rest of the class Hydrozoa, to which this creature belongs, the like does not generally happen. The successive individuals thus developed continue attached; give origin to other such individuals which also continue attached; and so there results a compound animal. As in the Hydra itself, we find an aggregation of units which, considered separately, are akin to the lowest Protozoa; so here, in a Zoophyte, we find an aggregation of such aggregations. The like is also seen throughout the extensive family of Polyzoa or Molluscoida. The Ascidian Mollusks, too, in their many varied forms, show us the same thing: exhibiting, at the same time, various degrees of union subsisting among the component individuals. For while in the Salpæ the component individuals adhere so slightly that a blow on the vessel of water in which they are floating will separate them; in the Botryllidæ there exists a vascular connexion between them, and a common circulation.

Now in these various forms and degrees of aggregation, may we not see paralleled the union of groups of connate tribes into nations? Though in regions where circumstances permit, the separate tribes descended from some original tribe, migrate in all directions, and become far removed and quite separate; yet, in other cases, where the territory presents barriers to distant migration, this does not happen: the small kindred communities are held in closer contact, and eventually become more or less united into a nation. The contrast between the tribes of American Indians and the Scottish clans, illustrates this. And a glance at our own early history, or the early histories of continental nations, shows this fusion of small simple communities taking place in various ways and to various extents. As says M. Guizot, in his history of "The Origin of Representative Government," —

"By degrees, in the midst of the chaos of the rising society, small aggregations are formed which feel the want of alliance and union with each other… Soon inequality of strength is displayed among neighbouring aggregations. The strong tend to subjugate the weak, and usurp at first the rights of taxation and military service. Thus political authority leaves the aggregations which first instituted it, to take a wider range."

That is to say, the small tribes, clans, or feudal unions, sprung mostly from a common stock, and long held in contact as occupants of adjacent lands, gradually get united in other ways than by mere adhesion of race and proximity. A further series of changes begins now to take place; to which, as before, we shall find analogies in individual organisms. Returning again to the Hydrozoa, we observe that in the simplest of the compound forms, the connected individuals developed from a common stock, are alike in structure, and perform like functions: with the exception, indeed, that here and there a bud, instead of developing into a stomach, mouth, and tentacles, becomes an egg-sac. But with the oceanic Hydrozoa, this is by no means the case. In the Calycophoridæ, some of the polypes growing from the common germ, become developed and modified into large, long, sack-like bodies, which by their rhythmical contractions move through the water, dragging the community of polypes after them. In the Physophoridæ, a variety of organs similarly arise by transformation of the budding polypes; so that in creatures like the Physalia, commonly known as the "Portuguese Man-of-war," instead of that tree-like group of similar individuals forming the original type of the class, we have a complex mass of unlike parts fulfilling unlike duties. As an individual Hydra may be regarded as a group of Protozoa, which have become partially metamorphosed into different organs; so a Physalia is, morphologically considered, a group of Hydræ of which the individuals have been variously transformed to fit them for various functions.

This differentiation upon differentiation, is just what takes place in the evolution of a civilized society. We observed how, in the small communities first formed, there arises a certain simple political organization – there is a partial separation of classes having different duties. And now we have to observe how, in a nation formed by the fusion of such small communities, the several sections, at first alike in structures and modes of activity, gradually become unlike in both – gradually become mutually-dependent parts, diverse in their natures and functions. The doctrine of the progressive division of labour, to which we are here introduced, is familiar to all readers. And further, the analogy between the economical division of labour and the "physiological division of labour," is so striking, as long since to have drawn the attention of scientific naturalists: so striking, indeed, that the expression "physiological division of labour," has been suggested by it. It is not needful, therefore, that we should treat this part of our subject in great detail. We shall content ourselves with noting a few general and significant facts, not manifest on a first inspection.

Throughout the whole animal kingdom, from the Cœlenterata upwards, the first stage of evolution is the same. Equally in the germ of a polype and in the human ovum, the aggregated mass of cells out of which the creature is to arise, gives origin to a peripheral layer of cells, slightly differing from the rest which they include; and this layer subsequently divides into two – the inner, lying in contact with the included yelk, being called the mucous layer, and the outer, exposed to surrounding agencies, being called the serous layer: or, in the terms used by Prof. Huxley, in describing the development of the Hydrozoa– the endoderm and ectoderm. This primary division marks out a fundamental contrast of parts in the future organism. From the mucous layer, or endoderm, is developed the apparatus of nutrition; while from the serous layer, or ectoderm, is developed the apparatus of external action. Out of the one arise the organs by which food is prepared and absorbed, oxygen imbibed, and blood purified; while out of the other arise the nervous, muscular, and osseous systems, by whose combined actions the movements of the body as a whole are effected. Though this is not a rigorously-correct distinction, seeing that some organs involve both of these primitive membranes, yet high authorities agree in stating it as a broad general distinction. Well, in the evolution of a society, we see a primary differentiation of analogous kind; which similarly underlies the whole future structure. As already pointed out, the only manifest contrast of parts in primitive societies, is that between the governing and the governed. In the least organized tribes, the council of chiefs may be a body of men distinguished simply by greater courage or experience. In more organized tribes, the chief-class is definitely separated from the lower class, and often regarded as different in nature – sometimes as god-descended. And later, we find these two becoming respectively freemen and slaves, or nobles and serfs. A glance at their respective functions, makes it obvious that the great divisions thus early formed, stand to each other in a relation similar to that in which the primary divisions of the embryo stand to each other. For, from its first appearance, the class of chiefs is that by which the external acts of the society are controlled: alike in war, in negotiation, and in migration. Afterwards, while the upper class grows distinct from the lower, and at the same time becomes more and more exclusively regulative and defensive in its functions, alike in the persons of kings and subordinate rulers, priests, and military leaders; the inferior class becomes more and more exclusively occupied in providing the necessaries of life for the community at large. From the soil, with which it comes in most direct contact, the mass of the people takes up and prepares for use, the food and such rude articles of manufacture as are known; while the overlying mass of superior men, maintained by the working population, deals with circumstances external to the community – circumstances with which, by position, it is more immediately concerned. Ceasing by-and-by to have any knowledge of, or power over, the concerns of the society as a whole, the serf-class becomes devoted to the processes of alimentation; while the noble class, ceasing to take any part in the processes of alimentation, becomes devoted to the co-ordinated movements of the entire body politic.

Equally remarkable is a further analogy of like kind. After the mucous and serous layers of the embryo have separated, there presently arises between the two, a third, known to physiologists as the vascular layer – a layer out of which are developed the chief blood-vessels. The mucous layer absorbs nutriment from the mass of yelk it encloses; this nutriment has to be transferred to the overlying serous layer, out of which the nervo-muscular system is being developed; and between the two arises a vascular system by which the transfer is effected – a system of vessels which continues ever after to be the transferrer of nutriment from the places where it is absorbed and prepared, to the places where it is needed for growth and repair. Well, may we not trace a parallel step in social progress?

Between the governing and the governed, there at first exists no intermediate class; and even in some societies that have reached considerable sizes, there are scarcely any but the nobles and their kindred on the one hand, and the serfs on the other: the social structure being such, that the transfer of commodities takes place directly from slaves to their masters. But in societies of a higher type, there grows up between these two primitive classes, another – the trading or middle class. Equally, at first as now, we may see that, speaking generally, this middle class is the analogue of the middle layer in the embryo. For all traders are essentially distributors. Whether they be wholesale dealers, who collect into large masses the commodities of various producers; or whether they be retailers, who divide out to those who want them, the masses of commodities thus collected together; all mercantile men are agents of transfer from the places where things are produced to the places where they are consumed. Thus the distributing apparatus of a society, answers to the distributing apparatus of a living body; not only in its functions, but in its intermediate origin and subsequent position, and in the time of its appearance.

Without enumerating the minor differentiations which these three great classes afterwards undergo, we will merely note that throughout, they follow the same general law with the differentiations of an individual organism. In a society, as in a rudimentary animal, we have seen that the most general and broadly contrasted divisions are the first to make their appearance; and of the subdivisions it continues true in both cases, that they arise in the order of decreasing generality.

Let us observe next, that in the one case as in the other, the specializations are at first very incomplete; and become more complete as organization progresses. We saw that in primitive tribes, as in the simplest animals, there remains much community of function between the parts that are nominally different – that, for instance, the class of chiefs long remain industrially the same as the inferior class; just as in a Hydra, the property of contractility is possessed by the units of the endoderm as well as by those of the ectoderm. We noted also how, as the society advanced, the two great primitive classes partook less and less of each other's functions. And we have here to remark, that all subsequent specializations are at first vague, and gradually become distinct. "In the infancy of society," says M. Guizot, "everything is confused and uncertain; there is as yet no fixed and precise line of demarcation between the different powers in a state." "Originally kings lived like other landowners, on the incomes derived from their own private estates." Nobles were petty kings; and kings only the most powerful nobles. Bishops were feudal lords and military leaders. The right of coining money was possessed by powerful subjects, and by the Church, as well as by the king. Every leading man exercised alike the functions of landowner, farmer, soldier, statesman, judge. Retainers were now soldiers, and now labourers, as the day required. But by degrees the Church has lost all civil jurisdiction; the State has exercised less and less control over religious teaching; the military class has grown a distinct one; handicrafts have concentrated in towns; and the spinning-wheels of scattered farmhouses have disappeared before the machinery of manufacturing districts. Not only is all progress from the homogeneous to the heterogeneous; but at the same time it is from the indefinite to the definite.