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15. And if we were, instead of such a supposition, to imagine to ourselves, in other regions of the Universe, a moral population purified and elevated without the aid or need of any such Divine Interposition; the supposed possibility of such a moral race would make the sin and misery, which deform and sadden the aspect of our earth, appear more dark and dismal still. We should therefore, it would seem, find no theological congruity, and no religious consolation, in the assumption of a Plurality of Worlds of Moral Beings: while, to place the seats of such worlds in the Stars and the Planets, would be, as we have already shown, a step discountenanced by physical reasons; and discountenanced the more, the more the light of science is thrown upon it.

16. Perhaps it may be said, that all which we have urged to show that other animals, in comparison with man, are less worthy objects of creative design, may be used as an argument to prove that other planets are tenanted by men, or by moral and intellectual creatures like man; since, if the creation of one world of such creatures exalts so highly our views of the dignity and importance of the plan of creation, the belief in many such worlds must elevate still more our sentiments of admiration and reverence of the greatness and goodness of the Creator; and must be a belief, on that account, to be accepted and cherished by pious minds.

17. To this we reply, that we cannot think ourselves authorized to assert cosmological doctrines, selected arbitrarily by ourselves, on the ground of their exalting our sentiments of admiration and reverence for the Deity, when the weight of all the evidence which we can obtain respecting the constitution of the universe is against them. It appears to us, that to discern one great scheme of moral and religious government, which is the spiritual centre of the universe, may well suffice for the religious sentiments of men in the present age; as in former ages such a view of creation was sufficient to overwhelm men with feelings of awe, and gratitude, and love; and to make them confess, in the most emphatic language, that all such feelings were an inadequate response to the view of the scheme of Providence which was revealed to them. The thousands of millions of inhabitants of the Earth to whom the effects of the Divine Plan extend, will not seem, to the greater part of religious persons, to need the addition of more, to fill our minds with sufficiently vast and affecting contemplations, so far as we are capable of pursuing such contemplations. The possible extension of God's spiritual kingdom upon the earth will probably appear to them a far more interesting field of devout meditation, than the possible addition to it of the inhabitants of distant stars, connected in some inscrutable manner with the Divine Plan.

18. To justify our saying that the weight of the evidence is against such cosmological doctrines, we must recall to the reader's recollection the whole course of the argument which we have been pursuing.

It is a possible conjecture, at first, that there may be other Worlds, having, as this has, their moral and intellectual attributes, and their relations to the Creator. It is also a possible conjecture, that this World, having such attributes, and such relations, may, on that account, be necessarily unique and incapable of repetition, peculiar, and spiritually central. These two opposite possibilities may be placed, at first, front to front, as balancing each other. We must then weigh such evidence and such analogies as we can find on the one side or on the other. We see much in the intellectual and moral nature of man, and in his history, to confirm the opinion that the human race is thus unique, peculiar and central. In the views which Religion presents, we find much more, tending the same way, and involving the opposite supposition in great difficulties. We find, in our knowledge of what we ourselves are, reasons to believe that if there be, in any other planet, intellectual and moral beings, they must not only be like men, but must be men, in all the attributes which we can conceive as belonging to such beings. And yet to suppose other groups of the human species, in other parts of the universe, must be allowed to be a very bold hypothesis, to be justified only by some positive evidence in its favor. When from these views, drawn from the attributes and relations of man, we turn to the evidence drawn from physical conditions, we find very strong reason to believe that, so far as the Solar System is concerned, the Earth is, with regard to the conditions of life, in a peculiar and central position; so that the conditions of any life approaching at all to human life, exist on the Earth alone. As to other systems which may circle other suns, the possibility of their being inhabited by men, remains, as at first, a mere conjecture, without any trace of confirmatory evidence. It was suggested at first by the supposed analogy of other stars to our sun; but this analogy has not been verified in any instance; and has been, we conceive, shown in many cases, to vanish altogether. And that there may be such a plan of creation,—one in which the moral and intelligent race of man is the climax and central point to which innumerable races of mere unintelligent species tend,—we have the most striking evidence, in the history of our own earth, as disclosed by geology. We are left, therefore, with nothing to cling to, on one side, but the bare possibility that some of the stars are the centres of systems like the Solar System;—an opinion founded upon the single fact, shown to be highly ambiguous, of those stars being self-luminous; and to this possibility, we oppose all the considerations, flowing from moral, historical, and religious views, which represent the human race as unique and peculiar. The force of these considerations will, of course, be different in different minds, according to the importance which each person attaches to such moral, historical, and religious views; but whatever the weight of them may be deemed, it is to be recollected that we have on the other side a bare possibility, a mere conjecture; which, though suggested at first by astronomical discoveries, all more recent astronomical researches have failed to confirm in the smallest degree. In this state of our knowledge, and with such grounds of belief, to dwell upon the Plurality of Worlds of intellectual and moral creatures, as a highly probable doctrine, must, we think, be held to be eminently rash and unphilosophical.

19. On such a subject, where the evidences are so imperfect, and our power of estimating analogies so small, far be it from us to speak positively and dogmatically. And if any one holds the opinion, on whatever evidence, that there are other spheres of the Divine Government than this earth,—other regions in which God has subjects and servants,—other beings who do his will, and who, it may be, are connected with the moral and religious interests of man;—we do not breathe a syllable against such a belief; but, on the contrary, regard it with a ready and respectful sympathy. It is a belief which finds an echo in pious and reverent hearts;⁷⁵ and it is, of itself, an evidence of that religious and spiritual character in man, which is one of the points of our argument. But the discussion of such a belief does not belong to the present occasion, any further than to observe, that it would be very rash and unadvised,—a proceeding unwarranted, we think, by Religion, and certainly at variance with all that Science teaches,—to place those other, extra-human spheres of Divine Government, in the Planets and in the Stars. With regard to the planets and the stars, if we reason at all, we must reason on physical grounds; we must suppose, as to a great extent we can prove that the laws and properties of terrestrial matter and motion apply to them also. On such grounds, it is as improbable that visitants from Jupiter or from Sirius can come to the Earth, as that men can pass to those stars: as unlikely that inhabitants of those stars know and take an interest in human affairs, as that we can learn what they are doing. A belief in the Divine Government of other races of spiritual creatures besides the human race, and in Divine Ministrations committed to such beings, cannot be connected with our physical and astronomical views of the nature of the stars and the planets, without making a mixture altogether incongruous and incoherent; a mixture of what is material and what is spiritual, adverse alike to sound religion and to sound philosophy.

20. Perhaps again, it may be said, that in speaking of the shortness of the time during which man has occupied the earth, in comparison with the previous ages of irrational life, and of blank matter, we are taking man at his present period of existence on the earth:—that we do not know that the race may not be destined to continue upon the earth for as many ages as preceded the creation of man. And to this we reply, that in reasoning, as we must do, at the present period, we can only proceed upon that which has happened up to the present period. If we do not know how long man will continue to inhabit the earth, we cannot reason as if we did know that he will inhabit it longer than any other species has done. We may not dwell upon a mere possibility, which, it is assumed, may at some indefinitely future period, alter the aspect of the facts now before us. For it would be as easy to assume possibilities which may come hereafter to alter the aspect of the facts, in favor of the one side, as of the other.⁷⁶ What the future destinies of our race, and of the earth, may be, is a subject which is, for us, shrouded in deep darkness. It would be very rash to assume that they will be such as to alter the impression derived from what we now know, and to alter it in a certain preconceived manner. But yet it is natural to form conjectures on this subject; and perhaps we may be allowed to consider for a moment what kind of conjectures the existing stage of our knowledge suggests, when we allow ourselves the license of conjecturing. The next Chapter contains some remarks bearing upon such conjectures.

CHAPTER XIII

THE FUTURE

1. We proceed then to a few reflections to which we cannot but feel ourselves invited by the views which we have already presented in these pages. What will be the future history of the human race, and what the future destination of each individual, most persons will, and most wisely, judge on far other grounds than the analogies which physical science can supply. Analogies derived from such a quarter can throw little light on those grave and lofty questions. Yet perhaps a few thoughts on this subject, even if they serve only to show how little the light thus attainable really is, may not be an unfit conclusion to what has been said; and the more so, if these analogies of science, so far as they have any specific tendency, tend to confirm some of the convictions, with regard to those weighty and solemn points,—the destiny of Man, and of Mankind,—which we derive from other and higher sources of knowledge.

2. Man is capable of looking back upon the past history of himself, his Race, the Earth, and the Universe. So far as he has the means of doing so, and so far as his reflective powers are unfolded, he cannot refrain from such a retrospect. As we have seen, man has occupied his thoughts with such contemplations, and has been led to convictions thereupon, of the most remarkable and striking kind. Man is also capable of looking forwards to the future probable or possible history of himself, his race, the earth, and the universe. He is irresistibly tempted to do this, and to endeavor to shape his conjectures on the Future, by what he knows of the Past. He attempts to discern what future change and progress may be imagined or expected, by the analogy of past change and progress, which have been ascertained. Such analogies may be necessarily very vague and loose; but they are the peculiar ground of speculation, with which we have here to deal. Perhaps man cannot discover with certainty any fixed and permanent laws which have regulated those past changes which have modified the surface and population of the earth; still less, any laws which have produced a visible progression in the constitution of the rest of the universe. He cannot, therefore, avail himself of any close analogies, to help him to conjecture the future course of events, on the earth or in the universe; still less can he apply any known laws, which may enable him to predict the future configurations of the elements of the world; as he can predict the future configurations of the planets for indefinite periods. He can foresee the astronomical revolutions of the heavens, so long as the known laws subsist. He cannot foresee the future geological revolutions of the earth, even if they are to be produced by the same causes which have produced the past revolutions, of which he has learnt the series and order. Still less can he foresee the future revolutions which may take place in the condition of man, of society, of philosophy, of religion; still less, again, the course which the Divine Government of the world will take, or the state of things to which, even as now conducted, it will lead.

3. All these subjects are covered with a veil of mystery, which science and philosophy can do little in raising. Yet these are subjects to which the mind turns, with a far more eager curiosity, than that which it feels with regard to mere geological or astronomical revolutions. Man is naturally, and reasonably, the greatest object of interest to man. What shall happen to the human race, after thousands of years, is a far dearer concern to him, than what shall happen to Jupiter or Sirius; and even, than what shall happen to the continents and oceans of the globe on which he lives, except so far as the changes of his domicile affect himself. If our knowledge of the earth and of the heavens, of animals and of man, of the past condition and present laws of the world, is quite barren of all suggestion of what may or may not hereafter be the lot of man, such knowledge will lose the charm which would have made it most precious and attractive in the eyes of mankind in general. And if, on such subjects, any conjectures, however dubious,—any analogies, however loose,—can be collected from what we know, they will probably be received as acceptable, in spite of their insecurity; and will be deemed a fit offering from the scientific faculty, to those hopes and expectations,—to that curiosity and desire of all knowledge,—which gladly receive their nutriment and gratification from every province of man's being.

4. Now if we ask, what is likely to be the future condition of the population of the earth as compared with the present; we are naturally led to recollect, what has been the past condition of that population as compared with the present. And here, our thoughts are at once struck by that great fact, to which we have so often referred; which we conceive to be established by irrefragable geological evidence, and of which the importance cannot be overrated:—namely, the fact that the existence of man upon the earth has been for only a few thousand years:—that for thousands, and myriads, and it may be for millions of years, previous to that period, the earth was tenanted, entirely and solely, by brute creatures, destitute of reason, incapable of progress, and guided merely by animal instincts, in the preservation and continuation of their races. After this period of mere brute existence, in innumerable forms, had endured for a vast series of cycles, there appeared upon the earth a creature, even in his organization, superior far to all; but still more superior, in his possession of peculiar endowments;—reason, language, the power of indefinite progress, and of raising his thoughts towards his Creator and Governor: in short, to use terms already employed, an intellectual, moral, religious, and spiritual creature. After the ages of intellectual darkness, there took place this creation of intellectual light. After the long-continued play of mere appetite and sensual life, there came the operation of thought, reflection, invention, art, science, moral sentiments, religious belief and hope; and thus, life and being, in a far higher sense than had ever existed, even in the highest degree, in the long ages of the earth's previous existence.

5. Now, this great and capital fact cannot fail to excite in us many reflections, which, however vaguely and dimly, carry us to the prospect of the future. The present being so related to the past, how may we suppose that the future will be related to the present?

In the first place, this is a natural reflection. The terrestrial world having made this advance from brute to human life, can we think it at all likely, that the present condition of the earth's inhabitants is a final condition? Has the vast step from animal to human life, exhausted the progressive powers of nature? or to speak more reverently and justly, has it completed the progressive plan of the Creator? After the great revolution by which man became what he is, can and will nothing be done, to bring into being something better than now is; however that future creature may be related to man? We leave out of consideration any supposed progression, which may have taken place in the animal creation previous to man's existence; any progression by which the animal organization was made to approximate, gradually or by sudden steps, to the human organization; partly, because such successive approximation is questioned by some geologists; and is, at any rate, obscure and perplexed: but much more, because it is not really to our purpose. Similarity of organization is not the point in question. The endowments and capacities of man, by which he is Man, are the great distinction, which places all other animals at an immeasurable distance below him. The closest approximation of form or organs, does nothing to obliterate this distinction. It does not bring the monkey nearer to man, that his tongue has the same muscular apparatus as man's, so long as he cannot talk; and so long as he has not the thought and idea which language implies, and which are unfolded indefinitely in the use of language. The step, then, by which the earth became, a human habitation, was an immeasurable advance on all that existed before; and therefore there is a question which we are, it seems, irresistibly prompted to ask, Is this the last such step? Is there nothing beyond it? Man is the head of creation, in his present condition; but is that condition the final result and ultimate goal of the progress of creation in the plan of the Creator? As there was found and produced something so far beyond animals, as man is, may there not also, in some course of the revolutions of the world, be produced something far beyond what man is? The question is put, as implying a difficulty in believing that it should be so; and this difficulty must be very generally felt. Considering how vast the resources of the Creative Power have been shown to be, it is difficult to suppose they are exhausted. Considering how great things have been done, in the progress of the work of creation, we naturally think that even greater things than these, still remain to be done.

6. But then, on the other hand, there is an immense difficulty in supposing, even in imagining, any further change, at all commensurate in kind and degree, with the step which carried the world from a mere brute population, to a human population. In a proportion in which the two first terms are brute and man, what can be the third term? In the progress from mere Instinct to Reason, we have a progress from blindness to sight; and what can we do more than see? When pure Intellect is evolved in man, he approaches to the nature of the Supreme Mind: how can a creature rise higher? When mere impulse, appetite, and passion are placed under the control and direction of duty and virtue, man is put under Divine Government: what greater lot can any created being have?

7. And the difficulty of conceiving any ulterior step at all analogous to the last and most wonderful of the revolutions which have taken place in the condition of the earth's inhabitants, will be found to grow upon us, as it is more closely examined. For it may truly be said, the change which occurred when man was placed on the earth, was not one which could have been imagined and constructed beforehand, by a speculator merely looking at the endowments and capacities of the creatures which were previously living. Even in the way of organization, could any intelligent spectator, contemplating anything which then existed in the animal world, have guessed the wonderful new and powerful purposes to which it was to be made subservient in man? Could such a spectator, from seeing the rudiments of a Hand, in the horse or the cow, or even from seeing the hand of a quadrumanous animal, have conjectured, that the Hand was, in man, to be made an instrument by which infinite numbers of new instruments were to be constructed, subduing the elements to man's uses, giving him a command over nature which might seem supernatural, taming or conquering all other animals, enabling him to scrutinize the farthest regions of the universe, and the subtlest combinations of material things?

8. Or again; could such a spectator, by dissecting the tongues of animals, have divined that the Tongue, in man, was to be the means of communicating the finest movements of thought and feeling; of giving one man, weak and feeble, an unbounded ascendency over robust and angry multitudes; and, assisted by the (writing) hand, of influencing the intimate thoughts, laws, and habits of the most remote posterity?

9. And again, could such a spectator, seeing animals entirely occupied by their appetites and desires, and the objects subservient to their individual gratification, have ever dreamt that there should appear on earth a creature who should desire to know, and should know, the distances and motions of the stars, future as well as present; the causes of their motions, the history of the earth, and his own history; and even should know truths by which all possible objects and events not only are, but must be regulated?

10. And yet again, could such a spectator, seeing that animals obeyed their appetites with no restraint but external fear, and knew of no difference of good and bad except the sensual difference, ever have imagined that there should be a creature acknowledging a difference of right and wrong, as a distinction supreme over what was good or bad to the sense; and a rule of duty which might forbid and prevent gratification by an internal prohibition?

11. And finally, could such a spectator, seeing nothing but animals with all their faculties thus entirely immersed in the elements of their bodily being, have supposed that a creature should come, who should raise his thoughts to his Creator, acknowledge Him as his Master and Governor, look to His Judgment, and aspire to live eternally in His presence?

12. If it would have been impossible for a spectator of the præhuman creation, however intelligent, imaginative, bold and inventive, to have conjectured beforehand the endowments of such a creature as Man, taking only those which we have thus indicated; it may well be thought, that if there is to be a creature which is to succeed man, as man has succeeded the animals, it must be equally impossible for us to conjecture beforehand, what kind of creature that must be, and what will be his endowments and privileges.

13. Thus a spectator who should thus have studied the præhuman creation, and who should have had nothing else to help him in his conjectures and conceptions, (of course, by the supposition of a præhuman period, not any knowledge of the operation of intelligence, though a most active intelligence would be necessary for such speculations,) would not have been able to divine the future appearance of a creature, so excellent as Man; or to guess at his endowments and privileges, or his relation to the previous animal creation; and just as little able may we be, even if there is to exist at some time, a creature more excellent and glorious than man, to divine what kind of creature he will be, and how related to man. And here, therefore, it would perhaps be best, that we should quit the subject; and not offer conjectures which we thus acknowledge to have no value. Perhaps, however, the few brief remarks which we have still to make, put forwards, as they are, merely as suggestions to be weighed by others, can not reasonably give offence, or trouble even the most reverent thinker.

14. To suppose a higher development of endowments which already exist in man, is a natural mode of rising to the imagination of a being nobler than man is; but we shall find that such hypotheses do not lead us to any satisfactory result. Looking at the first of those features of the superiority of man over brutes, which we have just pointed out, the Human Hand, we can imagine this superiority carried further. Indeed, in the course of human progress, and especially in recent times, and in our own country, man employs instead of, or in addition to the hand, innumerable instruments to make nature serve his needs and do his will. He works by Tools and Machinery, derivative hands, which increase a hundred-fold the power of the natural hand. Shall we try to ascend to a New Period, to imagine a New Creature, by supposing this power increased hundreds and thousands of times more, so that nature should obey man, and minister to his needs, in an incomparably greater degree than she now does? We may imagine this carried so far, that all need for manual labor shall be superseded; and thus, abundant time shall be left to the creature thus gifted, for developing the intellectual and moral powers which must be the higher part of its nature. But still, that higher nature of the creature itself, and not its command over external material nature, must be the quarter in which we are to find anything which shall elevate the creature above man, as man is elevated above brutes.

15. Or, looking at the second of the features of human superiority, shall we suppose that the means of Communication of their thoughts to each other, which exist for the human race, are to be immensely increased, and that this is to be the leading feature of a New Period? Already, in addition to the use of the tongue, other means of communication have vastly multiplied man's original means of carrying on the intercourse of thought:—writing, employed in epistles, books, newspapers; roads, horses and posting establishments; ships; railways; and, as the last and most notable step, made in our time, electric telegraphs, extending across continents and even oceans. We can imagine this facility and activity of communication, in which man so immeasurably exceeds all animals, still further increased, and more widely extended. But yet so long as what is thus communicated is nothing greater or better than what is now communicated among men;—such news, such thoughts, such questions and answers, as now dart along our roads;—we could hardly think that the creature, whatever wonderful means of intercourse with its fellow-creatures it might possess, was elevated above man, so as to be of a higher nature than man is.

16. Thus, such improved endowments as we have now spoken of, increased power over materials, and increased means of motion and communication, arising from improved mechanism, do little, and we may say, nothing, to satisfy our idea of a more excellent condition than that of man. For such extensions of man's present powers are consistent with the absence of all intellectual and moral improvement. Men might be able to dart from place to place, and even from planet to planet, and from star to star, on wings, such as we ascribe to angels in our imagination: they might be able to make the elements obey them at a beck; and yet they might not be better, nor even wiser, than they are. It is not found generally, that the improvement of machinery, and of means of locomotion, among men, produces an improvement in morality, nor even an improvement in intelligence, except as to particular points. We must therefore look somewhat further, in order to find possible characters, which may enable us to imagine a creature more excellent than man.

17. Among the distinctions which elevate man above brutes, there is one which we have not mentioned, but which is really one of the most eminent. We mean, his faculty and habit of forming himself into Societies, united by laws and language for some common object, the furtherance of which requires such union. The most general and primary kind of such societies, is that Civil Society which is bound together by Law and Government, and which secures to men the Rights of property, person, family, external peace, and the like. That this kind of society may be conceived, as taking a more excellent character than it now possesses, we can easily see: for not only does it often very imperfectly attain its direct object, the preservation of Rights, but it becomes the means and source of wrong. Not only does it often fail to secure peace with strangers, but it acts as if its main object were to enable men to make wars with strangers. If we were to conceive a Universal and Perpetual Peace to be established among the nations of the earth; (for instance by some general agreement for that purpose;) and if we were to suppose, further, that those nations should employ all their powers and means in fully unfolding the intellectual and moral capacities of their members, by early education, constant teaching, and ready help in all ways; we might then, perhaps, look forwards to a state of the earth in which it should be inhabited, not indeed by a being exalted above Man, but by Man exalted above himself as he now is.