The Darwinism Debate in America Was Personal
For years, Darwin worried about the apocalyptic effects of the release of his book. One adversary in the US loomed larger than the rest.
Written by Evan McMurry
Many of The Atlantic Monthly’s readers encountered Charles Darwin’s theory of natural selection for the first time in July 1860. The Harvard botanist Asa Gray’s first of three essays, “Darwin on the Origin of Species,” concerning Darwin’s book published in 1859, sparked a barrage of emails from readers, some of whom were captivated and others scandalized. Apparently, Emily Dickinson recalled reading Gray well enough to make references to it even after many years had passed. The number of people who read his essay on this website increased one hundred and fifty years after it was published.
Naturalist and scholar Gray assumed the posture of a reader uneasy with Darwin’s theory. His essay started, “Most people find novelty items appealing, but we find them annoying.” Just like we cling to an old suit of clothes, we cling to a long-accepted theory. We are concerned about new ideas and fashions.
It was deceitful. Gray was one of the few trusted individuals to whom Darwin had revealed the theory of natural selection, and he had given Darwin important information regarding plant dispersal. For years, Darwin worried about the impending apocalypse that would result from the publishing of Origin, and in the US, Louis Agassiz was a formidable opponent.
The Swiss-born zoologist, who was at the time America’s most well-known scientist, exchanged theories with Ralph Waldo Emerson, Henry David Thoreau sent him a specimen of a turtle from Walden Pond, and Oliver Wendell Holmes wrote a rhapsody about him in this magazine. Gray’s Harvard colleague Agassiz was well-liked on the lecture circuit, where he presented a popular interpretation of science that irritated Gray, who was making a name for himself as an exact empiricist. (In a letter to Darwin, Gray joked that Agassiz’s piece in the Atlantic about glaciers “won’t strain your brain.”) Agassiz propagated the idea that species were fixed in their precise places in the natural order and geography by God. His legacy was later destroyed by this anti-evolutionist idea, but in 1860 he was a powerful man who could crush Darwinism as soon as it arrived in America.
Gray’s act of resistance in The Atlantic did not last long. His stated reservations regarding natural selection had been dispelled by the time he finished writing his first piece. As the biographer Christoph Irmscher notes, he started exploiting the arguments of his fellow professor against him in the second. Gray sniffed that Agassiz, “our great zoölogist,” had noted that some traits from early species showed together in later creatures, but later species displayed these traits individually. What he referred to as “prophetic types” For example, extinct “reptile-like fishes” seemed to foretell both common fishes and reptiles. Gray pondered out loud: Agassiz’s discovery was explained by natural selection, surely, far more effectively than by his own erroneous hypothesis? Gray went on, “We need not wonder that some who read these prophecies in Agassiz’s book will read their fulfilment in Darwin’s if these are true.”
Following Origin’s release, Darwin gave Agassiz a signed copy of the book and a note certifying that the book wasn’t given as a provocation. It appears that Agassiz was too horrified to read it through; he stopped reading somewhere in the middle, despite his indignant marginalia (“this is truly monstrous”). Nevertheless, he believed he had tangled up natural selection since he had endured enough of it. He believed that the ultimate conclusion of Darwin’s theory was, “If species do not exist at all, then how can they vary? “And if individuals alone exist, how can the differences which may be observed among them prove the variability of species?” he added in a criticism cited by Gray.
Gray conceded that it was a clever conundrum before flipping it on his opponent. According to Agassiz, God created species as “categories of thought.” Gray retorted that even if this were the case, it wouldn’t really prevent those categories from changing since God’s mind could presumably accommodate infinite variety and change. Furthermore, what precisely were the “categories of thought” that Agassiz put forth? According to Gray, “Mr. Darwin would suggest that the specific classification philosophy upon which this entire argument rests is as purely hypothetical and as little accepted as his own doctrine.”
To put it another way, Gray implied that Agassiz was essentially making things up and that his idea of a universe divided by divine decree was nothing more than metaphysical speculation. Gray responded to this with his well-researched and painstakingly reasoned On the Origin of Species. The renowned American scientist Agassiz was unexpectedly revealed not just unconvincing but also unscientific.
All Agassiz could do was restate his view, stronger but no more convincing. He received opponents in scientific associations and lost allies in Cambridge. Darwinism gained traction among his pupils. Agassiz and Gray conversed aboard a train in 1864; Agassiz said of Gray, “He was no gentleman!” It was said that one of them had issued the other with a challenge to a duel. Agassiz ultimately departed for a trip to Brazil for research. Louis Menand stated in The Metaphysical Club that “it was evident to Agassiz’s friends that it might indeed be a good idea for him to get out of town.”
In Gray‘s essays, there was another angle of attack that could have been more lethal from our perspective. Agassiz held that white people were at the top of God’s race-stacking hierarchy since races were formed distinct and as unchangeable as animal species. The Darwin biographer Janet Browne pointed out that despite his opposition to slavery, his books “lent scientific authority to those determined to defend the slave system.” Gray attacked Agassiz’s pseudoscientific racism, pointing out that he, like Darwin, was against slavery. In reference to the branching human genealogy suggested by Darwin’s theory of descent, Gray remarked, “The very first step backwards makes the Negro and the Hottentot our blood-relations.” “Pride may object, but neither reason nor Scripture opposes that.” Gray implied that if man sprang from a common ancestor, then perhaps there was a closer connection between a particular biologist and the Black people who rejected him than the zoologist would have liked to think. It’s possible that Gray wrote the remark about “pride” thinking of Agassiz’s horrified response.
Although Agassiz’s opposition to evolution hurt his image while he was alive, his bigotry destroyed it after his death. Schools and natural sites no longer bear his name, and there has been a push in Swiss cities to rename the Agassizhorn mountain. However, that was all in the future in 1860. Agassiz was favored by a shift in The Atlantic Monthly’s editorial leadership soon after the writings by Gray were published; he continued to contribute regularly to the publication well into his senior years. Never again would Asa Gray emerge in these pages as the victor of the debate over Darwinism’s acceptance in America and, to some extent, the destiny of American science.
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