1825 on the grounds of impaired health and imminent death if (according to his own worried judgment) he didn’t stop preaching, circuiting the parish, and running revivals. Amherst College, recently founded, hired him to teach chemistry and natural history, and he stayed there the rest of his life, serving later as professor of natural theology and geology, and for one nine-year stretch also as president. The early years of Hitchcock’s career at Amherst spanned the period when Charles Lyell, in England, published his multivolume Principles of Geology, a radical work that challenged Scripture-based interpretations of the geological record, including Hitchcock’s own.
The conventional school of thought, known as catastrophism, saw Earth’s history as a series of cataclysmic upheavals cast down like thunderbolts by the Creator, such as the bolt that brought forty days and forty nights of rain, documented in Genesis as Noah’s flood. These catastrophes were considered directional and purposeful, in the sense that God used them as occasions for purging the planet of some creatures (dinosaurs, begone) and adding new creations (mammals, arise). Lyell’s alternative view was uniformitarianism, insisting that the processes and events that shaped Earth in the past were physical, such as erosion and deposition, as well as the occasional volcanic eruption—things that continue to occur in the present at roughly the same rate they did in the past. Those forces caused extinctions, among other effects. Second thoughts by God about what fauna and flora should exist, according to Lyell, did not enter into it.
Hitchcock read Lyell’s work promptly as the first three volumes came out, from 1830 to 1833, and found it all discomforting. He was no young-earth creationist himself; he acknowledged that volcanism and erosion were continuing processes. But he worried that Lyell’s view of the planet would “exclude a Deity from its creation and government.” In an article on deluges, comparing the biblical with the geological records, Hitchcock wrote cattily: “We know nothing of Mr. Lyell’s religious creed. But there is something in such an ambiguous mode of treating of scriptural subjects that reminds us of infidel cunning and duplicity.” Lyell was a dutiful Anglican, not an infidel, at least when he authored Principles of Geology, but Hitchcock seems to have sensed, maybe better than Lyell himself, that his work would nudge some readers toward godless, materialistic ideas.
One of those so nudged was Charles Darwin, who read Lyell’s three volumes aboard the Beagle and followed their influence, not just toward uniformitarianism in geology but eventually (because Lyell described Lamarck’s ideas, without endorsing them) toward a theory of evolution. So although Hitchcock was wrong about Lyell’s supposed “cunning and duplicity,” he was right about Principles of Geology taking readers—one crucial reader, anyway—onto a slippery slope.
In 1840, seven years after Lyell’s third volume appeared, Hitchcock published his own Elementary Geology, and with it that Paleontological Chart of Lombardy poplars, included as a hand-colored, foldout figure presenting his two nonevolutionary trees of life. The chart showed changes in Earth’s flora and fauna over geological time, with this or that group of plants or animals waxing or waning in diversity and abundance, but not much branching of one from another. The cause of those changes, Hitchcock explained in his text, was God’s direct agency, adding and subtracting creatures, improving and perfecting the world as a long-term project. The major groups were present all along, according to this slightly tortured schema, but new species manifesting “a higher organization” had been inserted along the way, until at last Earth was ready for “more perfect” kinds of creatures, “the most generally perfect of all with man at their head.” The gradual introduction of “higher races,” he wrote, “is perfectly explained by the changing condition of the earth which being adapted for more perfect races Divine Wisdom introduced them.” These were special creations by the Deity, appropriate as environments changed. God wasn’t rethinking the planet’s fauna and flora, just adjusting them to newly available niches. If that doesn’t quite make sense, don’t blame Charles Lyell or me.
Hitchcock’s Elementary Geology was a hit. Between 1840 and the late 1850s, it went through thirty editions, to which he made minor revisions of language and data. Throughout all those editions, the trees figure remained—unchanged except for color adjustments. Then something happened. As a consequence of that something, or else by improbable coincidence, the thirty-first edition of Hitchcock’s book, in 1860, contained a notable difference. An omission. No trees.
What happened was that in 1859 Charles Darwin published On the Origin of Species. His book also contained a tree, but one with dangerous new meaning.
By that point, Darwin had incubated his theory in secret for half a lifetime. After sketching his little tree into the B notebook in 1837, he had continued reading, gathering facts, pondering patterns, trying out phrases, brainstorming fervidly for another sixteen months in a series of such notebooks, labeled “C” and “D” and “E,” like a man pushing puzzle pieces around on a table. Then suddenly, in November 1838, as recorded in the E notebook, he solved the puzzle of how species must evolve. Combining three pieces in his mind, he hit upon an explanatory mechanism for evolution.
The first piece was hereditary continuity. Offspring tend to resemble their parents and grandparents, providing a stable background of similarity throughout time. The second factor, a countertrend to the first, was that variation does occur. Offspring don’t precisely resemble their parents. Brown eyes, blue eyes, taller, shorter, differences of hair color or nose shape among humans; wing markings in a butterfly, beak size in a bird, length of neck in a giraffe. Reproduction is inexact. Likewise, siblings, as well as parents and offspring, differ from one another. Darwin saw that these two pieces, heredity and variation, stand together in some sort of dynamic tension.
The third puzzle piece, which he had begun considering just recently, having been alerted to it by his eclectic reading, was that population growth always tends to outrun the available means of subsistence. Earth is always getting too full of life. One female cat may give birth to five kittens; one rabbit may deliver eight bunnies; one salmon may lay a thousand eggs. If all those offspring were to survive, and reproduce in their turns, there would soon be a very great lot of cats and bunnies and salmon. Whatever the litter size, whatever the lifetime fecundity, whatever the kind of organism, including humans, we all tend to multiply by geometric progression, not just by arithmetic increase—that is, more like 2, 4, 8, 16 than like 2, 3, 4, 5. Meanwhile, living space and food supply don’t increase nearly so quickly, if at all. Habitat doesn’t replicate itself. Places get crowded. Creatures go hungry. They struggle. The result is competition and deprivation and misery, winners and losers, unsuccessful efforts to breed and, for the less fortunate individuals, early death. Many are called, but few are chosen. The book that awakened Darwin to this reality was An Essay on the Principle of Population, by a severely logical clergyman and scholar named Thomas Malthus.
Malthus’s gloomy treatise was first published in 1798. It went through six editions in the next three decades and influenced British policy on welfare. (It argued against the relatively easy charity of the contemporary Poor Laws, which were soon changed.) Darwin read it in early autumn 1838–“for amusement,” as he recalled later. Seldom is amusement more productive. He came away with the population piece, combined that with his two other pieces, and scribbled an entry in his D notebook about “the warring of the species as inference from Malthus.” Yes, this “warring” applied not just to humans, Darwin realized, but also to other
