[Sidenote:  Early stages of this theory]

The growth of a plant from its seed, of an animal from its egg, the apparent origin of innumerable living things from mud, or from the putrefying remains of former organisms, had furnished the earlier scientific thinkers with abundant analogies suggestive of the conception of a corresponding method of cosmic evolution from a formless ‘chaos’ to an ordered world which might either continue for ever or undergo dissolution into its elements before starting on a new course of evolution.  It is therefore no wonder that, from the days of the Ionian school onwards, the view that the universe was the result of such a process should have maintained itself as a leading dogma of philosophy.  The emanistic theories which played so great a part in Neoplatonic philosophy and Gnostic theology are forms of evolution.  In the seventeenth century, Descartes propounded a scheme of evolution, as an hypothesis of what might have been the mode of origin of the world, while professing to accept the ecclesiastical scheme of creation, as an account of that which actually was its manner of coming into existence.  In the eighteenth century, Kant put forth a remarkable speculation as to the origin of the solar system, closely similar to that subsequently adopted by Laplace and destined to become famous under the title of the ‘nebular hypothesis.’

The careful observations and the acute reasonings of the Italian geologists of the seventeenth and eighteenth centuries; the speculations of Leibnitz in the ‘Protogaea’ and of Buffon in his ‘Theorie de la Terre;’ the sober and profound reasonings of Hutton, in the latter part of the eighteenth century; all these tended to show that the fabric of the earth itself implied the continuance of processes of natural causation for a period of time as great, in relation to human history, as the distances of the heavenly bodies from us are, in relation to terrestrial standards of measurement.  The abyss of time began to loom as large as the abyss of space.  And this revelation to sight and touch, of a link here and a link there of a practically infinite chain of natural causes and effects, prepared the way, as perhaps nothing else has done, for the modern form of the ancient theory of evolution.

In the beginning of the eighteenth century, De Maillet made the first serious attempt to apply the doctrine to the living world.  In the latter part of it, Erasmus Darwin, Goethe, Treviranus, and Lamarck took up the work more vigorously and with better qualifications.  The question of special creation, or evolution, lay at the bottom of the fierce disputes which broke out in the French Academy between Cuvier and St.-Hilaire; and, for a time, the supporters of biological evolution were silenced, if not answered, by the alliance of the greatest naturalist of the age with their ecclesiastical opponents.  Catastrophism, a short-sighted teleology, and a still more short-sighted orthodoxy, joined forces to crush evolution.