The Plurality of Worlds

30. So far then, Geology has no need to regard Astronomy as her superior; and least of all, when they apply themselves together to speculations like these. But in truth, in such speculations, Geology has an immeasurable superiority. She has the command of an implement, in addition to all that Astronomy can use; and one, for the purpose of such speculations, adapted far beyond any astronomical element of discovery. She has, for one of her studies,—one of her means of dealing with her problems,—the knowledge of Life, animal and vegetable. Vital organization is a subject of attention which has, in modern times, been forced upon her. It is now one of the main parts of her discipline. The geologist must study the traces of life in every form; must learn to decypher its faintest indications and its fullest development. On the question, then, whether there be in this or that quarter, evidence of life, he can speak with the confidence derived from familiar knowledge; while the astronomer, to whom such studies are utterly foreign, because he has no facts which bear upon them, can offer, on such questions, only the loosest and most arbitrary conjectures; which, as we have had to remark, have been rebuked by eminent men, as being altogether inconsistent with the acknowledged maxims of his science.

31. When, therefore, Geology tells us that the earth, which has been the seat of human life for a few thousand years only, has been the seat of animal life for myriads, it may be, millions of years, she has a right to offer this, as an answer to any difficulty which Astronomy, or the readers of astronomical books, may suggest, derived from the considerations that the Earth, the seat of human life, is but one globe of a few thousand miles in diameter, among millions of other globes, at distances millions of times as great.

32. Let the difficulty be put in any way the objector pleases. Is it that it is unworthy of the greatness and majesty of God, according to our conceptions of Him, to bestow such peculiar care on so small a part of His creation? But we know, from geology, that He has bestowed upon this small part of His creation, mankind, this special care;—He has made their period, though only a moment in the ages of animal life, the only period of intelligence, morality, religion. If then, to suppose that He has done this, is contrary to our conceptions of His greatness and majesty, it is plain that our conceptions are erroneous; they have taken a wrong direction. God has not judged, as to what is worthy of Him, as we have judged. He has found it worthy of Him to bestow upon man His special care, though he occupies so small a portion of time; and why not, then, although he occupies so small a portion of space?

33. Or is the objection this; that if we suppose the earth only to be occupied by inhabitants, all the other globes of the universe are wasted;—turned to no purpose? Is waste of this kind considered as unsuited to the character of the Creator? But here again, we have the like waste, in the occupation of the earth. All its previous ages, its seas and its continents, have been wasted upon mere brute life; often, so far as we can see, for myriads of years, upon the lowest, the least conscious forms of life; upon shell-fish, corals, sponges. Why then should not the seas and continents of other planets be occupied at present with a life no higher than this, or with no life at all? Will it be said that, so far as material objects are occupied by life, they are not wasted; but that they are wasted, if they are entirely barren and blank of life? This is a very arbitrary saying. Why should the life of a sponge, or a coral, or an oyster, be regarded as a good employment of a spot of land and water, so as to save it from being wasted? No doubt, if the coral or the oyster be there, there is a reason why it is so, consistently with the attributes of God. But then, on the same ground, we may say that if it be not there, there is a reason why it is not so. Such a mode of regarding the parts of the universe can never give us reasons why they should or should not be inhabited, when we have no other grounds for knowing whether they are. If it be a sufficient employment of a spot of rock or water that it is the seat of organization—of organic powers; why may it not be a sufficient employment of the same spot that it is the seat of attraction, of cohesion, of crystalline powers? All the planets, all parts of the universe, we have good reason to believe, are pervaded by attraction, by forces of aggregation and atomic relation, by light and heat. Why may not these be sufficient to prevent the space being wasted, in the eyes of the Creator? as, during a great part of the earth's past history, and over large portions of its present mass, they are actually held by Him sufficient; for they are all that occupy those portions. This notion, then, of the improbability of there being, in the universe, so vast an amount of waste spaces, or waste bodies, as is implied in the opinion that the earth alone is the seat of life, or of intelligence, is confuted by the fact, that there are vast spaces, waste districts, and especially waste times, to an extent as great as such a notion deems improbable. The avoidance of such waste, according to our notions of waste, is no part of the economy of creation, so far as we can discern that economy, in its most certain exemplifications.

34. Or will the objection be made in this way; that such a peculiar dignity and importance given to the earth is contrary to the analogy of creation;—that since there are so many globes, similar to the earth,—like her, revolving round the sun, like her, revolving on her axes, several of them, like her, accompanied by satellites; it is reasonable to suppose that their destination and office is the same as hers;—that since there are so many stars, each like the sun, a source of light, and probably of heat, it is reasonable to suppose that, like the sun, they are the centres of systems of planets, to which their light and heat are imparted, to uphold life:—is it thought that such a resemblance is a strong ground for believing that the planets of our system, and of other systems, are inhabited as the earth is? If such an astronomical analogy be insisted on, we must again have recourse to geology, to see what such analogy is worth. And then, we are led to reflect, that if we were to follow such analogies, we should be led to suppose that all the successive periods of the earth's history were occupied with life of the same order; that as the earth, in its present condition, is the seat of an intelligent population, so must it have been, in all former conditions. The earth, in its former conditions, was able and fitted to support life; even the life of creatures closely resembling man in their bodily structure. Even of monkeys, fossil remains have been found. But yet, in those former conditions, it did not support human life. Even those geologists who have dwelt most on the discovery of fossil monkeys, and other animals nearest to man, have not dreamt that there existed, before man, a race of rational, intelligent, and progressive creatures. As we have seen, geology and history alike refute such a fancy. The notion, then, that one period of time in the history of the earth must resemble another, in the character of its population, because it resembles it in physical circumstances, is negatived by the facts which we discover in the history of the earth. And so, the notion that one part of the universe must resemble another in its population, because it resembles it in physical circumstances, is negatived as a law of creation. Analogy, further examined, affords no support to such a notion. The analogy of time, the events of which we know, corrects all such guesses founded on a supposed analogy of space, the furniture of which, so far as this point is concerned, we have no sufficient means of examining.

35. But in truth, we may go further. Not only does the analogy of creation not point to any such entire resemblance of similar parts, as is thus assumed, but it points in the opposite direction. Not entire resemblance, but universal difference is what we discover; not the repetition of exactly similar cases, but a series of cases perpetually dissimilar, presents itself; not constancy, but change, perhaps advance; not one permanent and pervading scheme, but preparation and completion of successive schemes; not uniformity and a fixed type of existences, but progression and a climax. This may be said to be the case in the geological aspect of the world; for, without occupying ourselves with the question, how far the monuments of animal life, which we find preserved in the earth's strata, exhibited a gradual progression from ruder and more imperfect forms to the types of the present terrestrial population; from sponges and mollusks, to fish and lizards, from cold-blooded to warm blooded animals, and so on, till we come to the most perfect vertebrates;—a doctrine which many eminent geologists have held, and still hold;—without discussing this question, or assuming that the fact is so; this at least cannot be denied or doubted, that man is incomparably the most perfect and highly-endowed creature which ever has existed on the earth. How far previous periods of animal existence were a necessary preparation of the earth, as the habitation of man, or a gradual progression towards the existence of man, we need not now inquire. But this at least we may say; that man, now that he is here, forms a climax to all that has preceded; a term incomparably exceeding in value all the previous parts of the series; a complex and ornate capital to the subjacent column; a personage of vastly greater dignity and importance than all the preceding line of the procession. The analogy of nature, in this case at least, appears to be, that there should be inferior, as well as superior provinces, in the universe; and that the inferior may occupy an immensely larger portion of time than the superior; why not then of space? The intelligent part of creation is thrust into the compass of a few years, in the course of myriads of ages; why not then into the compass of a few miles, in the expanse of systems? The earth was brute and inert, compared with its present condition, dark and chaotic, so far as the light of reason and intelligence are concerned, for countless centuries before man was created. Why then may not other parts of creation be still in this brute and inert and chaotic state, while the earth is under the influence of a higher exercise of creative power? If the earth was, for ages, a turbid abyss of lava and of mud, why may not Mars or Saturn be so still? If the germs of life were, gradually, and at long intervals, inserted in the terrestrial slime, why may they not be just inserted, or not yet inserted, in Jupiter? Or why should we assume that the condition of those planets resembles ours, even so far as such suppositions imply? Why may they not, some or all of them, be barren masses of stone and metal, slag and scoriæ, dust and cinders? That some of them are composed of such materials, we have better reason to believe, than we have to believe anything else respecting their physical constitution, as we shall hereafter endeavor to show. If then, the earth be the sole inhabited spot in the work of creation, the oasis in the desert of our system, there is nothing in this contrary to the analogy of creation. But if, in some way which perhaps we cannot discover, the earth obtained, for accompaniments, mere chaotic and barren masses, as conditions of coming into its present state; as it may have required, for accompaniments, the brute and imperfect races of former animals, as conditions of coming into its present state, as the habitation of man; the analogy is against, and not in favor of, the belief that they too (the other masses, the planets, &c.) are habitations. I may hereafter dwell more fully on such speculations; but the possibility that the planets are such rude masses, is quite as tenable, on astronomical grounds, as the possibility that the planets resemble the earth, in matters of which astronomy can tell us nothing. We say, therefore, that the example of geology refutes the argument drawn from the supposed analogy of one part of the universe with another; and suggests a strong suspicion that the force of analogy, better known, may tend in the opposite direction.

36. When such possibilities are presented to the reader, he may naturally ask, if we are thus to regard man as the climax of creation, in space, as in time, can we point out any characters belonging to him, which may tend to make it conceivable that the Creator should thus distinguish him, and care for him:—should prepare his habitation if it be so, by ages of chaotic and rudimentary life, and by accompanying orbs of brute and barren matter. If Man be, thus, the head, the crowned head of the creation, is he worthy to be thus elevated? Has he any qualities which make it conceivable that, with such an array of preparation and accompaniment, he should be placed upon the earth, his throne? Or rather, if he be thus the chosen subject of God's care, has he any qualities, which make it conceivable that he should be thus selected; taken under such guardianship; admitted to such a dispensation; graced with such favor. The question with which we began again recurs: What is man that God should be thus mindful of him? After the views which have been presented to us, does any answer now occur to us?

37. The answer which we have to give, is that which we have already repeatedly stated. Man is an intellectual, moral, religious, and spiritual creature. If we consider these attributes, we shall see that they are such as to give him a special relation to God, and as we conceive, and must conceive, God to be; and may therefore be, in God, the occasion of special guardianship, special regard, a special dispensation towards man.

38. As an intellectual creature, he has not only an intelligence which he can apply to practical uses, to minister to the needs of animal and social life; but also an intellect by which he can speculate about the relations of things, in their most general form; for instance, the properties of space and time, the relations of finite and infinite. He can discover truths, to which all things, existing in space and time, must conform. These are conditions of existence to which the creation conforms, that is, to which the Creator conforms; and man, capable of seeing that such conditions are true and necessary, is capable, so far, of understanding some of the conditions of the Creator's workmanship. In this way, the mind of man has some community with the mind of God; and however remote and imperfect this community may be, it must be real. Since, then, man has thus, in his intellect, an element of community with God, it is so far conceivable that he should be, in a special manner, the object of God's care and favor. The human mind, with its wonderful and perhaps illimitable powers, is something of which we can believe God to be "mindful."

39. Again: man is a moral creature. He recognizes, he cannot help recognizing, a distinction of right and wrong in his actions; and in his internal movements which lead to action. This distinction he recognizes as the reason, the highest and ultimate reason, for doing or for not doing. And this law of his own reason, he is, by reflection, led to recognize as a Law of the Supreme Reason; of the Supreme Mind which has made him what he is. The Moral Law, he owns and feels as God's Law. By the obligation which he feels to obey this Law, he feels himself God's subject; placed under his government; compelled to expect his judgment, his rewards, and punishments. By being a moral creature, then, he is, in a special manner, the subject of God; and not only we can believe that, in this capacity, God cares for him; but we cannot believe that he does not care for him. He cares for him, so as to approve of what he does right, and to condemn what he does wrong. And he has given him, in his own breast, an assurance that he will do this; and thus, God cares for man, in a peculiar and special manner. As a moral creature, we have no difficulty in conceiving that God may think him worthy of his regard and government.

40. The development of man's moral nature, as we have just described it, leads to, and involves the development of his religious nature. By looking within himself, and seeing the Moral Law, he learns to look upwards to God, the Author of the Law, and the Awarder of the rewards and penalties which follow moral good and evil. But the belief of such a dispensation carries us, or makes us long to be carried, beyond the manifestations of this dispensation, as they appear in the ordinary course of human life. By thinking on such things, man is led to ascribe a wider range to the moral Government of God:—to believe in methods of reward and punishment, which do not appear in the natural course of events: to accept events, out of the order of nature, which announce that God has provided such methods: to accept them, when duly authenticated, as messages from God; and thus, when God provides the means, to allow himself to be placed in intercourse with God. Since man is capable of this; since, as a religious creature, this is his tendency, his need, the craving of his heart, without which, when his religious nature is fully unfolded, he can feel no comfort nor satisfaction; we cannot be surprised that God should deem him a proper object of a special fatherly care; a fit subject for a special dispensation of his purposes, as to the consequences of human actions. Man being this, we can believe that God is not only "mindful of him," but "visits him."

41. As we have said, the soul of man, regarded as the subject of God's religious government, is especially termed his Spirit: the course of human being which results from the intercourse with God, which God permits, is a spiritual existence. Man is capable, in no small degree, of such an existence, of such an intercourse with God; and, as we are authorized to term it, of such a life with God, and in God, even while he continues in his present human existence. I say authorized, because such expressions are used, though reverently, by the most religious men; who are, at any rate, authority as to their own sentiments; which are the basis of our reasoning. Whatever, then, may be the imperfection, in this life, of such a union with God, yet since man can, when sufficiently assisted and favored by God, enter upon such a union, we cannot but think it most credible and most natural, that he should be the object of God's special care and regard, even of his love and presence.

42. That men are, only in a comparatively small number of cases, intellectual, moral, religious, and spiritual, in the degree which I have described, does not, by any means, deprive our argument of its force. The capacity of man is, that he may become this; and such a capacity may well make him a special object in the eyes of Him under whose guidance and by whose aid, such a development and elevation of his nature is open to him. However imperfect and degraded, however unintellectual, immoral, irreligious, and unspiritual, a great part of mankind may be, still they all have the germs of such an elevation of their nature; and a large portion of them make, we cannot doubt, no small progress in this career of advancement to a spiritual condition. And with such capacities, and such practical exercise of those capacities, we can have no difficulty in believing, if the evidence directs us to believe, that that part of the creation in which man has his present appointed place, is the special field of God's care and love; by whatever wastes of space, and multitudes of material bodies, it may be surrounded; by whatever races it may have been previously occupied, of brutes that perish, and that, compared with man, can hardly be said to have lived.