Chapter II

HISTORICAL SKETCH OF THE PROGRESS OF GEOLOGY.

Oriental Cosmogony--Hymns of the Vedas--Institutes of
Menu--Doctrine of the successive destruction and renovation of
the world--Origin of this doctrine--Common to the
Egyptians--Adopted by the Greeks--System of Pythagoras--Of
Aristotle--Dogmas concerning the extinction and reproduction
of genera and species--Strabo's theory of elevation by
earthquakes--Pliny--Concluding Remarks on the knowledge of the
Ancients.

_Oriental Cosmogony._--The earliest doctrines of the Indian and Egyptian schools of philosophy agreed in ascribing the first creation of the world to an omnipotent and infinite Being. They concurred also in representing this Being, who had existed from all eternity, as having repeatedly destroyed and reproduced the world and all its inhabitants. In the sacred volume of the Hindoos, called the Ordinances of Menu, comprising the Indian system of duties religious and civil, we find a preliminary chapter treating of the Creation, in which the cosmogony is known to have been derived from earlier writings and traditions; and principally from certain hymns of high antiquity, called the Vedas. These hymns were first put together, according to Mr. Colebrooke,[1] in a connected series, about thirteen centuries before the Christian era, but they appear from internal evidence to have been written at various antecedent periods. In them, as we learn from the researches of Professor Wilson, the eminent Sanscrit scholar, two distinct philosophical systems are discoverable. According to one of them, all things were originally brought into existence by the sole will of a single First Cause, which existed from eternity; according to the other, there have always existed two principles, the one material, but without form, the other spiritual and capable of compelling "inert matter to develop its sensible properties." This development of matter into "individual and visible existences" is called creation, and is assigned to a subordinate agent, or the creative faculty of the Supreme Being embodied in the person of Brahma.

In the first chapter of the Ordinances of Menu above alluded to, we meet with the following passages relating to former destructions and renovations of the world:--

"The Being, whose powers are incomprehensible, having created me (Menu) and this universe, again became absorbed in the supreme spirit, changing the time of energy for the hour of repose.

"When that Power awakes, then has this world its full expansion; but when he slumbers with a tranquil spirit, then the whole system fades away..... For while he reposes, as it were, embodied spirits endowed with principles of action depart from their several acts, and the mind itself becomes inert."

The absorption of all beings into the Supreme essence is then described, and the Divine soul itself is said to slumber, and to remain for a time immersed in "the first idea, or in darkness." After which the text thus proceeds (verse fifty-seven), "Thus that immutable power by waking and reposing alternately, revivifies and destroys, in eternal succession, this whole assemblage of locomotive and immovable creatures."

It is then declared that there has been a long succession of _manwantaras_, or periods, each of the duration of many thousand ages, and--

"There are creations also, and destructions of worlds innumerable: the Being, supremely exalted, performs all this with as much ease as if in sport, again and again, for the sake of conferring happiness."[2]

No part of the Eastern cosmogony, from which these extracts are made, is more interesting to the geologist than the doctrine, so frequently alluded to, of the reiterated submersion of the land beneath the waters of a universal ocean. In the beginning of things, we are told, the First Sole Cause "with a thought created the waters," and then moved upon their surface in the form of Brahma the creator, by whose agency the emergence of the dry land was effected, and the peopling of the earth with plants, animals, celestial creatures, and man. Afterwards, as often as a general conflagration at the close of each manwantara had annihilated every visible and existing thing, Brahma, on awaking from his sleep, finds the whole world a shapeless ocean. Accordingly, in the legendary poems called the Puranas, composed at a later date than the Vedas, the three first Avatars or descents of the Deity upon earth have for their object to recover the land from the waters. For this purpose Vishnu is made successively to assume the form of a fish, a tortoise, and a boar.

Extravagant as may be some of the conceits and fictions which disfigure these pretended revelations, we can by no means look upon them as a pure effort of the unassisted imagination, or believe them to have been composed without regard to opinions and theories founded on the observation of Nature. In astronomy, for instance, it is declared that, at the North Pole, the year was divided into a long day and night, and that their long day was the northern, and their night the southern course of the sun; and to the inhabitants of the moon, it is said one day is equal in length to one month of mortals.[3] If such statements cannot be resolved into mere conjectures, we have no right to refer to mere chance the prevailing notion that the earth and its inhabitants had formerly undergone a succession of revolutions and aqueous catastrophes interrupted by long intervals of tranquillity.

Now there are two sources in which such a theory may have originated. The marks of former convulsions on every part of the surface of our planet are obvious and striking. The remains of marine animals imbedded in the solid strata are so abundant, that they may be expected to force themselves on the attention of every people who have made some progress in refinement; and especially where one class of men are expressly set apart from the rest, like the ancient priesthoods of India and Egypt, for study and contemplation. If these appearances are once recognized, it seems natural that the mind should conclude in favor, not only of mighty changes in past ages, but of alternate periods of repose and disorder;--of repose, when the animals now fossil lived, grew, and multiplied--of disorder, when the strata in which they were buried became transferred from the sea to the interior of continents, and were uplifted so as to form part of high mountain-chains. Those modern writers, who are disposed to disparage the former intellectual advancement and civilization of Eastern nations, may concede some foundation of observed facts for the curious theories now under consideration, without indulging in exaggerated opinions of the progress of science; especially as universal catastrophes of the world, and exterminations of organic beings, in the sense in which they were understood by the Brahmins, are untenable doctrines.

We know that the Egyptian priests were aware, not only that the soil beneath the plains of the Nile, but that also the hills bounding the great valley, contained marine shells; and Herodotus inferred from these facts, that all lower Egypt, and even the high lands above Memphis, had once been covered by the sea.[4] As similar fossil remains occur in all parts of Asia hitherto explored, far in the interior of the continent as well as near the sea, they could hardly have escaped detection by some Eastern sages not less capable than the Greek historian of reasoning philosophically on natural phenomena.

We also know that the rulers of Asia were engaged in very remote eras in executing great national works, such as tanks and canals, requiring extensive excavations. In the fourteenth century of our era (in the year 1360), the removal of soil necessary for such undertakings brought to light geological facts, which attracted the attention of a people less civilized than were many of the older nations of the East. The historian Ferishta relates that fifty thousand laborers were employed in cutting through a mound, so as to form a junction between the rivers Selima and Sutlej; and in this mound were found the bones of elephants and men, some of them petrified, and some of them resembling bone. The gigantic dimensions attributed to the human bones show them to have belonged to some of the larger pachydermata.[5]

But, although the Brahmins, like the priests of Egypt, may have been acquainted with the existence of fossil remains in the strata, it is possible that the doctrine of successive destructions and renovations of the world, merely received corroboration from such proofs; and that it may have been originally handed down, like the religious traditions of most nations, from a ruder state of society. The system may have had its source, in part at least, in exaggerated accounts of those dreadful catastrophes which are occasioned by particular combinations of natural causes. Floods and volcanic eruptions, the agency of water and fire, are the chief instruments of devastation on our globe. We shall point out in the sequel the extent of many of these calamities, recurring at distant intervals of time, in the present course of nature; and shall only observe here, that they are so peculiarly calculated to inspire a lasting terror, and are so often fatal in their consequences to great multitudes of people, that it scarcely requires the passion for the marvellous, so characteristic of rude and half-civilized nations, still less the exuberant imagination of Eastern writers, to augment them into general cataclysms and conflagrations.

The great flood of the Chinese, which their traditions carry back to the period of Yaou, something more than 2000 years before our era, has been identified by some persons with the universal deluge described in the Old Testament; but according to Mr. Davis, who accompanied two of our embassies to China, and who has carefully examined their written accounts, the Chinese cataclysm is therein described as interrupting the business of agriculture, rather than as involving a general destruction of the human race. The great Yu was celebrated for having "opened nine channels to draw off the waters," which "covered the low hills and bathed the foot of the highest mountains." Mr. Davis suggests that a great derangement of waters of the Yellow River, one of the largest in the world, might even now cause the flood of Yaou to be repeated, and lay the most fertile and populous plains of China under water. In modern times the bursting of the banks of an artificial canal, into which a portion of the Yellow River has been turned, has repeatedly given rise to the most dreadful accidents, and is a source of perpetual anxiety to the government. It is easy, therefore, to imagine how much greater may have been the inundation, if this valley was ever convulsed by a violent earthquake.[6]

Humboldt relates the interesting fact that, after the annihilation of a large part of the inhabitants of Cumana, by an earthquake in 1766, a season of extraordinary fertility ensued, in consequence of the great rains which accompanied the subterranean convulsions. "The Indians," he says, "celebrated, after the ideas of an antique superstition, by festivals and dancing, the destruction of the world and the approaching epoch of its regeneration."[7]

The existence of such rites among the rude nations of South America is most important, as showing what effects may be produced by local catastrophes, recurring at distant intervals of time, on the minds of a barbarous and uncultivated race. I shall point out in the sequel how the tradition of a deluge among the Araucanian Indians may be explained, by reference to great earthquake-waves which have repeatedly rolled over part of Chili since the first recorded flood of 1590. (See chap. 29,