The following is an excerpt from G.K. Chesterton’s work The Everlasting Man. I was recently asked why I don’t believe that man evolved from lower life forms such as chimpanzees. While this is far from a comprehensive explanation or defense, I have found in Chesterton some of the same concerns regarding the lack of empirical evidence one would anticipate from billions of species evolving into newer species over the span of millions of years. It is often that I find a refined, articulate and witty explanation of my own rudimentary thoughts in Chesterton’s works. I regularly think to myself while reading his works, “I wish I had (or could) have said that like that.” With my own ego now slightly bruised from the towering intellect of Gilbert Keith Chesterton, I introduce to you, his thoughts on the Professor and the Prehistoric Man:
Science is weak about these prehistoric things in a way that has hardly been noticed. The science whose modern marvels we all admire succeeds by incessantly adding to its data. In all practical inventions, in most natural discoveries, it can always increase evidence by experiment. But it cannot experiment in making men; or even in watching to see what the first men make.
But he cannot watch the Missing Link evolving in his own backyard. If he has made a mistake in his calculations, the airplane will correct it by crashing to the ground. But if he has made a mistake about the arboreal habitat of his ancestor, he cannot see his arboreal ancestor falling off the tree. He cannot keep a caveman like a cat in the backyard and watch him to see whether he does really practice cannibalism or carry off his mate on the principles of marriage by capture. He cannot keep a tribe of primitive men like a pack of hounds and notice how far they are influenced by the herd instinct.
If he sees a particular bird behave in a particular way, he can get other birds and see if they behave in that way; but if be finds a skull, or the scrap of a skull in the hollow of a hill, he cannot multiply it into a vision of the valley of dry bones. In dealing with a past that has almost entirely perished he can only go by evidence and not by experiment. And there is hardly enough evidence to be even evidential. Thus while most science moves in a sort of curve, being constantly corrected by new evidence, this science flies off into space in a straight line uncorrected by anything.
But the habit of forming conclusions, as they can really be formed in more fruitful fields, is so fixed in the Scientific mind that it cannot resist talking like this. It talks about the idea suggested by one scrap of bone as if it were something like the airplane which is constructed at last out of whole scrapheaps of scraps of metal. The trouble with the professor of the prehistoric is that he cannot scrap his scrap. The marvelous and triumphant airplane is made out of a hundred mistakes.
The student of origins can only make one mistake and stick to it. We talk very truly of the patience of science; but in this department it would be truer to talk of the impatience of science. Owing to the difficulty above described, the theorist is in far too much of a hurry. We have a series of hypotheses so hasty that they may well be called fancies, and cannot in any case be further corrected by facts.
The most empirical anthropologist is here as limited as an antiquary. He can only cling to a fragment of the past and has no way of increasing it for the future. He can only clutch his fragment of fact, almost as the primitive man clutched his fragment of flint. And indeed he does deal with it in much the same way and for much the same reason. It is his tool and his only tool. It is his weapon and his only weapon. He often wields it with a fanaticism far in excess of anything shown by men of science when they can collect more facts from experience and even add new facts by experiment.
Sometimes the professor with his bone becomes almost as dangerous as a dog with his bone. And the dog at least does not deduce a theory from it, proving that mankind is going to the dogs-or that it came from them.
…Anyhow, those bones are far too few and fragmentary and dubious to fill up the whole of the vast void that does in reason and in reality lie between man and his bestial ancestors, if they were his ancestors. On the assumption of that evolutionary connection (a connection which I am not in the least concerned to deny), the really arresting and remarkable fact is the comparative absence of any such remains recording that connection at that point. The sincerity of Darwin really admitted this; and that is how we came to use such a term as the Missing Link. But the dogmatism of Darwinian has been too strong for agnosticism of Darwin; and men have fallen into turning this entirely negative term into a positive image.
They talk of searching for the habits and habitat of the Missing Link; as if one were to talk of being on friendly terms with the gap in a narrative or the hole in an argument, of taking a walk with a nonsequitur or dining with an undistributed middle. In this sketch, therefore, of man in his relation to certain religious and historical problems, I shall waste no further space on these speculations on the nature of man before he became man. His body may have been evolved from the brutes; but we know nothing of any such transition that throws the smallest light upon his soul as it has shown itself in history.