“And that’s usually a sin that finds somebody out,” added Waters. “Unfortunately, the sinner isn’t always the victim.”
“Why should it be?” said Matthews. “Nature does not work by a scheme of poetical justice.”
“Nor does God,” said Perry. “We suffer for one another, as, indeed, we must, being all members one of another. Can you separate the child from the father, the man from the brute, or even the man from the vegetable cell, Stingo?”
“No,” said Matthews. “It is you that have tried to keep up that story about Man in the image of God and lord of nature and so on. But trace the chain back and you will find every link hold—you yourself, compounded from your father and mother by the mechanical chemistry of the chromosomes. Back to your ancestors, back to prehistoric Neanderthal Man and his cousin, Aurignacian. Neanderthal was a mistake, he wouldn’t work properly and died out, but the line goes on back, dropping the misfits, leaving the stabilised forms on the way—back to Arboreal Man, to the common ancestor Tarsius, to the first Mammal, to the ancestral bird-form, back to the Reptiles, the Trilobites, back to the queer, shapeless jellies of life that divide and subdivide eternally in the waters. The things that found some kind of balance with their environment persisted, the things that didn’t, died out; and here and there some freak found its freakishness of advantage and started a new kind of life with a new equilibrium. At what point, Perry, will you place your image of God?”
“Well,” said Perry, “I should not attempt to deny that Adam was formed of the dust of the earth. And your ape-and-tiger ancestry at least provides me with a scientific authority for original sin. What a mercy the Church stuck to that dogma, in spite of Rousseau and the noble savage. If she hadn’t, you scientists would have forced it back on her, and how silly we should all have looked then.”