[67] If, on the contrary, we follow the analogy of the more complex forms of Agamogenesis, such as that exhibited by some Trematoda and by the Aphides, the Hyaena must produce, asexually, a brood of asexual Dogs, from which other sexless Dogs must proceed.  At the end of a certain number of terms of the series, the Dogs would acquire sexes and generate young; but these young would be, not Dogs, but Hyaenas.  In fact, we have demonstrated, in Agamogenetic phaenomena, that inevitable recurrence to the original type, which is asserted to be true of variations in general, by Mr. Darwin’s opponents; and which, if the assertion could be changed into a demonstration, would, in fact, be fatal to his hypothesis.

XIV.

ON DESCARTES’ “DISCOURSE TOUCHING THE METHOD OF USING ONE’S REASON RIGHTLY AND OF SEEKING SCIENTIFIC TRUTH.”

It has been well said that “all the thoughts of men, from the beginning of the world until now, are linked together into one great chain;” but the conception of the intellectual filiation of mankind which is expressed in these words may, perhaps, be more fitly shadowed forth by a different metaphor.  The thoughts of men seem rather to be comparable to the leaves, flowers, and fruit upon the innumerable branches of a few great stems, fed by commingled and hidden roots.  These stems bear the names of the half-a-dozen men, endowed with intellects of heroic force and clearness, to whom we are led, at whatever point of the world of thought the attempt to trace its history commences; just as certainly as the following up the small twigs of a tree to the branchlets which bear them, and tracing the branchlets to their supporting branches, brings us, sooner or later, to the bole.

It seems to me that the thinker who, more than any other, stands in the relation of such a stem towards the philosophy and the science of the modern world is Rene Descartes.  I mean, that if you lay hold of any characteristic product of modern ways of thinking, either in the region of philosophy, or in that of science, you find the spirit of that thought, if not its form, to have been present in the mind of the great Frenchman.

There are some men who are counted great because they represent the actuality of their own age, and mirror it as it is.  Such an one was Voltaire, of whom it was epigrammatically said, “he expressed everybody’s thoughts better than anybody."[68] But there are other men who attain greatness because they embody the potentiality of their own day, and magically reflect the future.  They express the thoughts which will be everybody’s two or three centuries after them.  Such an one was Descartes.

Born, in 1596, nearly three hundred years ago, of a noble family in Touraine, Rene Descartes grew up into a sickly and diminutive child, whose keen wit soon gained him that title of “the Philosopher,” which, in the mouths of his noble kinsmen, was more than, half a reproach.  The best schoolmasters of the day, the Jesuits, educated him as well as a French boy of the seventeenth century could be educated.  And they must have done their work honestly and well, for, before his schoolboy days were over, he had discovered that the most of what he had learned, except in mathematics, was devoid of solid and real value.