Something is known of the civilizations of the American isthmus, but until very recently we were unaware of the vast cities and networks that once stretched across the Amazon basin and some regions of the Andes. Serious work has only just begun on the study of these impressive societies, which grew and flourished when Moses and Abraham and Jesus and Muhammad and Buddha were being revered, but which took no part at all in those arguments and were not included in the calculations of the monotheistic faithful. It is a certainty that these people, too, had their creation myths and their revelations of the divine will, for all the good it did them. But they suffered and triumphed and expired without ever being in “our” prayers. And they died out in the bitter awareness that there would be nobody to remember them as they had been, or even as if they had been. All their “promised lands” and prophecies and cherished legends and ceremonies might as well have occurred on another planet. This is how arbitrary human history actually is.
There seems to be little or no doubt that these peoples were annihilated not just by human conquerors but by microorganisms of which neither they nor their invaders had any knowledge. These germs may have been indigenous or they may have been imported, but the effect was the same. Here again one sees the gigantic man-made fallacy that informs our “Genesis” story. How can it be proven in one paragraph that this book was written by ignorant men and not by any god? Because man is given “dominion” over all beasts, fowl and fish. But no dinosaurs or plesiosaurs or pterodactyls are specified, because the authors did not know of their existence, let alone of their supposedly special and immediate creation. Nor are any marsupials mentioned, because Australia—the next candidate after Mesoamerica for a new “Eden”—was not on any known map. Most important, in Genesis man is not awarded dominion over germs and bacteria because the existence of these necessary yet dangerous fellow creatures was not known or understood. And if it had been known or understood, it would at once have become apparent that these forms of life had “dominion” over us, and would continue to enjoy it uncontested until the priests had been elbowed aside and medical research at last given an opportunity. Even today, the balance between Homo sapiens and Louis Pasteur’s “invisible army” of microbes is by no means decided, but DNA has at least enabled us to sequence the genome of our lethal rivals, like the avian flu virus, and to elucidate what we have in common.
Probably the most daunting task that we face, as partly rational animals with adrenal glands that are too big and prefrontal lobes that are too small, is the contemplation of our own relative weight in the scheme of things. Our place in the cosmos is so unimaginably small that we cannot, with our miserly endowment of cranial matter, contemplate it for long at all. No less difficult is the realization that we may also be quite random as presences on earth. We may have learned about our modest position on the scale, about how to prolong our lives, cure ourselves of disease, learn to respect and profit from other tribes and other animals, and employ rockets and satellites for ease of communication; but then, the awareness that our death is coming and will be succeeded by the death of the species and the heat death of the universe is scant comfort. Still, at least we are not in the position of those humans who died without ever having the chance to tell their story, or who are dying today at this moment after a few bare, squirming minutes of painful and fearful existence.
In 1909, a discovery of immense importance was made in the Canadian Rockies, on the border of British Columbia. It is known as the Burgess shale, and though it is a natural formation and has no magical properties, it is almost like a time machine or a key that enables us to visit the past. The very remote past: this limestone quarry came into existence about 570 million years ago and records what palaeontologists familiarly call “the Cambrian explosion.” Just as there have been great “ dyings” and extinctions during evolutionary time, so there have been energetic moments when life was suddenly profuse and various again. (An intelligent “designer” might have managed without these chaotic episodes of boom and bust.)
Most of the surviving modern animals have their origins in this grand Cambrian burgeoning, but until 1909 we were unable to view them in anything like their original habitat. Until then, also, we had to rely upon the evidence mainly of bones and shells, whereas the Burgess shale contains much fossilized “soft anatomy,” including the contents of digestive systems. It is a sort of Rosetta Stone for the decoding of life forms.
Our own solipsism, often expressed in diagram or cartoon form, usually represents evolution as a kind of ladder or progression, with a fish gasping on the shore in the first frame, hunched and prognathous figures in the succeeding ones, and then, by slow degrees, an erect man in a suit waving his umbrella and shouting “Taxi!” Even those who have observed the “sawtooth” pattern of fluctuation between emergence and destruction, further emergence and still further destruction, and who have already charted the eventual end of the universe, are half agreed that there is a stubborn tendency toward an upward progression. This is no great surprise: inefficient creatures will either die out or be destroyed by more successful ones. But progress does not negate the idea of randomness, and when he came to examine the Burgess shale, the great paleontologist Stephen Jay Gould arrived at the most disquieting and unsettling conclusion of all. He examined the fossils and their development with minute care and realized that if this tree could be replanted or this soup set boiling again, it would very probably not reproduce the same results that we now “know.”
It may be worth mentioning that this conclusion was no more welcome to Gould than it is to you or to me: in his youth he had imbibed a version of Marxism and the concept of “progress” was real to him. But he was too scrupulous a scholar to deny the evidence that was so plainly displayed, and while some evolutionary biologists are willing to say that the millimetrical and pitiless process had a “direction” toward our form of intelligent life, Gould subtracted himself from their company. If the numberless evolutions from the Cambrian period could be recorded and “rewound,” as it were, and the tape then played again, he established there was no certainty that it would come out the same way. Several branches of the tree (a better analogy would be with small twigs on an extremely dense bush) end up going nowhere, but given another “start” they might have blossomed and flourished, just as some that did blossom and flourish might equally well have withered and died. We all appreciate that our nature and existence is based upon our being vertebrate. The earliest known vertebrate (or “chordate”) located in the Burgess shale is a two-inch and rather elegant creature named, after an adjoining mountain and also for its sinuous beauty, Pikaia gracilens. It was originally and wrongly classified as a worm (one must never forget how recent most of our knowledge really is), but in its segments, muscularity, and dorsal-rod flexibility it is a necessary ancestor that yet demands no worship. Millions of other life forms perished before the Cambrian period was over, but this little prototype survived. To quote Gould:
Wind the tape of time back to Burgess times, and let it play again. If Pikaia does not survive in the replay, we are wiped out of future history—all of us, from shark to robin to orangutan. And I don’t think that any handicapper, given Burgess evidence as known today, would have granted very favorable odds for the persistence of Pikaia.
And so, if you wish to ask the question of the ages—why do humans exist?—a major part of the answer, touching those aspects of the issue that science can treat at all, must be: because Pikaia survived the Burgess decimation. This response does not cite a single law of nature; it embodies no statement about predictable evolutionary pathways, no calculation of probabilities based on general rules of anatomy or ecology. The survival of Pikaia was a contingency of “just history.” I do not think that any “higher” answer can be given, and I cannot imagine that any resolution could be more fascinating. We are the offspring of history, and must establish our own paths in this most diverse and interesting of conceivable universes—one indifferent to our suffering, and therefore off
ering us maximum freedom to thrive, or to fail, in our own chosen way.
A way “chosen,” one must add, within very strictly defined limits. Here is the cool, authentic voice of a dedicated scientist and humanist. In a dim way, we knew all this already. Chaos theory has familiarized us with the idea of the unscripted butterfly wing-flap that, stirring a tiny zephyr, eventuates in a raging typhoon. Saul Bellow’s Augie March shrewdly observed the fritillary corollary that “if you hold down one thing, you hold down the adjoining.” And Gould’s mind-stunning but mind-opening book on the Burgess shale is entitled Wonderful Life, a double entendre with an echo of the best-loved of all American sentimental movies. At the climax of this engaging but abysmal film, Jimmy Stewart wishes he had never been born but is then shown by an angel what the world would be like if his wish had been granted. A middlebrow audience is thus given a vicarious glimpse of a version of Heisenberg’s principle of uncertainty: any attempt to measure something will have the effect of minutely altering that which is being measured. We have only recently established that a cow is closer in family to a whale than to a horse: other wonders certainly await us. If our presence here, in our present form, is indeed random and contingent, then at least we can consciously look forward to the further evolution of our poor brains, and to stupendous advances in medicine and life extension, derived from work on our elementary stem cells and umbilical-cord blood cells.
In the steps of Darwin, Peter and Rosemary Grant of Princeton University have gone for the past thirty years to the Galápagos Islands, lived in the arduous conditions of the tiny island of Daphne Major, and actually watched and measured the way that finches evolved and adapted as their surroundings changed. They have shown conclusively that the size and shape of the finches’ beaks would adjust themselves to drought and scarcity, by adaption to the size and character of different seeds and beetles. Not only could the three-million-year-old original flock change in one way, but if the beetle and seed situation changed back, their beaks could follow suit. The Grants took care, and they saw it happening, and could publish their findings and proofs for all to see. We are in their debt. Their lives were harsh, but who could wish that they had mortified themselves in a holy cave or on top of a sacred pillar instead?
In 2005, a team of researchers at the University of Chicago conducted serious work on two genes, known as microcephalin and ASPM, that when disabled are the cause of microcephaly. Babies born with this condition have a shrunken cerebral cortex, quite probably an occasional reminder of the period when the human brain was very much smaller than it is now. The evolution of humans has been generally thought to have completed itself about fifty to sixty thousand years ago (an instant in evolutionary time), yet those two genes have apparently been evolving faster in the past thirty-seven thousand years, raising the possibility that the human brain is a work in progress. In March 2006, further work at the same university revealed that there are some seven hundred regions of the human genome where genes have been reshaped by natural selection within the past five thousand to fifteen thousand years. These genes include some of those responsible for our “senses of taste and smell, digestion, bone structure, skin color and brain function.” (One of the great emancipating results of genomics is to show that all “racial” and color differences are recent, superficial, and misleading.) It is a moral certainty that between the time I finish writing this book and the time that it is published, several more fascinating and enlightening discoveries will be made in this burgeoning field. It may be too soon to say that all the progress is positive or “upward,” but human development is still under way. It shows in the manner in which we acquire immunities, and also in the way in which we do not. Genome studies have identified early groups of northern Europeans who learned to domesticate cattle and acquired a distinct gene for “lactose tolerance,” while some people of more recent African descent (we all originate from Africa) are prone to a form of sickle-cell anemia which, while upsetting in and of itself, results from an earlier mutation that gave protection against malaria. And all this will be further clarified if we are modest and patient enough to understand the building blocks of nature and the lowly stamp of our origins. No divine plan, let alone angelic intervention, is required. Everything works without that assumption.
Thus, though I dislike to differ with such a great man, Voltaire was simply ludicrous when he said that if god did not exist it would be necessary to invent him. The human invention of god is the problem to begin with. Our evolution has been examined “backward,” with life temporarily outpacing extinction, and knowledge now at last capable of reviewing and explaining ignorance. Religion, it is true, still possesses the huge if cumbersome and unwieldy advantage of having come “first.” But as Sam Harris states rather pointedly in The End of Faith, if we lost all our hard-won knowledge and all our archives, and all our ethics and morals, in some Márquez-like fit of collective amnesia, and had to reconstruct everything essential from scratch, it is difficult to imagine at what point we would need to remind or reassure ourselves that Jesus was born of a virgin.
Thoughtful believers can take some consolation, too. Skepticism and discovery have freed them from the burden of having to defend their god as a footling, clumsy, straws-in-the-hair mad scientist, and also from having to answer distressing questions about who inflicted the syphilis bacillus or mandated the leper or the idiot child, or devised the torments of Job. The faithful stand acquitted on that charge: we no longer have any need of a god to explain what is no longer mysterious. What believers will do, now that their faith is optional and private and irrelevant, is a matter for them. We should not care, as long as they make no further attempt to inculcate religion by any form of coercion.
CHAPTER SEVEN
Revelation: The Nightmare of the “Old” Testament
Another way in which religion betrays itself, and attempts to escape mere reliance on faith and instead offer “evidence” in the sense normally understood, is by the argument from revelation. On certain very special occasions, it is asserted, the divine will was made known by direct contact with randomly selected human beings, who were supposedly vouchsafed unalterable laws that could then be passed on to those less favored.
There are some very obvious objections to be made to this. In the first place, several such disclosures have been claimed to occur, at different times and places, to hugely discrepant prophets or mediums. In some cases—most notably the Christian—one revelation is apparently not sufficient, and needs to be reinforced by successive apparitions, with the promise of a further but ultimate one to come. In other cases, the opposite difficulty occurs and the divine instruction is delivered, only once, and for the final time, to an obscure personage whose lightest word then becomes law. Since all of these revelations, many of them hopelessly inconsistent, cannot by definition be simultaneously true, it must follow that some of them are false and illusory. It could also follow that only one of them is authentic, but in the first place this seems dubious and in the second place it appears to necessitate religious war in order to decide whose revelation is the true one. A further difficulty is the apparent tendency of the Almighty to reveal himself only to unlettered and quasi-historical individuals, in regions of Middle Eastern wasteland that were long the home of idol worship and superstition, and in many instances already littered with existing prophecies.
The syncretic tendencies of monotheism, and the common ancestry of the tales, mean in effect that a rebuttal to one is a rebuttal to all. Horribly and hatefully though they may have fought with one another, the three monotheisms claim to share a descent at least from the Pentateuch of Moses, and the Koran certifies Jews as “people of the book,” Jesus as a prophet, and a virgin as his mother. (Interestingly, the Koran does not blame the Jews for the murder of Jesus, as one book of the Christian New Testament does, but this is only because it makes the bizarre claim that someone else was crucified by the Jews in his place.)
The foundation story of all three faiths concerns the purport
ed meeting between Moses and god, at the summit of Mount Sinai. This in turn led to the handing down of the Decalogue, or Ten Commandments. The tale is told in the second book of Moses, known as the book of Exodus, in chapters 20–40. Most attention has been concentrated on chapter 20 itself, where the actual commandments are given. It should not perhaps be necessary to summarize and expose these, but the effort is actually worthwhile.
In the first place (I am using the King James or “Authorized” Version: one among many rival texts laboriously translated by mortals either from Hebrew or Greek or Latin), the so-called commandments do not appear as a neat list of ten orders and prohibitions. The first three are all variations of the same one, in which god insists on his own primacy and exclusivity, forbids the making of graven images, and prohibits the taking of his own name in vain. This prolonged throat-clearing is accompanied by some very serious admonitions, including a dire warning that the sins of the fathers will be visited on their children “even unto the third and fourth generation.” This negates the moral and reasonable idea that children are innocent of their parents’ offenses. The fourth commandment insists on the observance of a holy Sabbath day, and forbids all believers—and their slaves and domestic servants—to perform any work in the course of it. It is added that, as was said in the book of Genesis, god made all the world in six days and rested on the seventh (leaving room for speculation as to what he did on the eighth day). The dictation then becomes more terse. “Honor thy father and thy mother” (this not for its own sake but in order “that thy days may be long upon the land which the Lord thy God giveth thee”). Only then come the four famous “shalt nots,” which flatly prohibit killing, adultery, theft, and false witness. Finally, there is a ban on covetousness, forbidding the desire for “thy neighbor’s” house, manservant, maidservant, ox, ass, wife, and other chattel.
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