Proceedings: Alexander von Humboldt’s Natural History Legacy and Its Relevance for Today
2001 Northeastern Naturalist Special Issue 1:21-32
BUILDING HUMBOLDT’S LEGACY: THE
HUMBOLDT MEMORIALS OF 1869 IN GERMANY
DENISE PHILLIPS *
ABSTRACT – In 1869, the hundred-year anniversary of Alexander von
Humboldt’s birth, there were a number of memorial events within Germanspeaking
Europe. In affirming Humboldt’s importance, late 19th century liberal
natural scientists also promoted their own intellectual pursuits, arguing for the
central importance of natural science within both contemporary culture and
human history. Humboldt’s memorializers used his image to argue for an intimate
connection between scientific, moral, and political progress. Within this
broad consensus, Humboldt’s meaning could be defined in a number of ways,
and memorial speakers’ own scientific and political commitments shaped their
picture of the famous scientist. At the same time that scientists were asserting
Humboldt’s overwhelming importance for the history of Western culture, however,
changes within natural science itself were making it harder to articulate
arguments for his universal intellectual significance.
In the decade following Alexander von Humboldt’s death in 1859,
numerous speeches and publications offered accounts of the eminent
scientist’s long and varied life. Academic societies from Boston to
Berlin commissioned memorial speeches for the famous natural researcher.
The Prussian Academy of Sciences placed a bust of Humboldt
next to that of its founder Leibnitz, while a number of American cities
erected statues of the celebrated traveler with much accompanying
pomp and circumstance. The German scientific popularizer Emil
Roßmäßler even called for the creation of a network of Humboldt-
Vereine, with some limited success.1
* Department of the History of Science, Harvard University, Science Center 235,
Cambridge, MA, 02138, phillips@fas.harvard.edu.
1 For example, Louis Agassiz, “Alexander von Humboldt,” Proceedings of the American Academy
of Arts and Sciences, 4 (1859): 234-347; Christian Gottfried Ehrenberg, Gedächtnissrede
auf Alexander von Humboldt, gehalten am 7. Juli, 1859 (Berlin, 1870); Carl Friedrich Philipp
von Martius, Denkrede auf Alexander von Humboldt (Munich, 1860). For secondary treatments
of memorials to Humboldt in the 1860s, see Andreas Daum, “Celebrating Humanism in St.
Louis. The Origins of the Humboldt Statue in Tower Grove Park, 1859-1878,” Gateway
Heritage, Fall (1995): 48-58; Andreas Daum, Wissenschaftspoplarisierung im 19.
Jahrhundert. Bürgerliche Kultur, naturwissenschaftliche Bildung, und die deutsche
Öffentlichkeit, 1848-1914 (Munich: R. Oldenbourg, 1998), pp. 142-167; Kurt R. Biermann,
Beglückende Ermunterung durch die akademische Gemeinschaft : Alexander von Humboldt als
Mitglied der Berliner Akademie der Wissenschaften (Berlin : Akademie-Verlag, 1991). On the
reception of Kosmos, see Nicolaas A. Rupke, “Introduction,” Cosmos: a Sketch of the Physical
Description of the Universe, by Alexander von Humboldt, trans. E. C. Otto, 2 vols., Vol 1
(Baltimore: Johns Hopkins, 1997).
22 Northeastern Naturalist Special Issue 1
Ten years later, the hundredth anniversary of Humboldt’s birth offered
yet another opportunity to memorialize the famous scientist. In the
words of one writer, “it rained nothing but Humboldtiana for forty days
and forty nights.”2 Much like the celebrations for the poet Schiller’s
100th birthday ten years earlier, the ceremonies in honor of Humboldt in
1869 presented the famous natural scientist as both the embodiment of
liberal humanist ideals and a defining figure for German national identity.
3 In affirming Humboldt’s significance, however, liberal German
scientists also asserted the importance of their own intellectual activities.
What place did natural science have in the history of the (still
nascent) German nation? How did natural science relate to aesthetic and
moral endeavors? In the 1869 speeches, German natural scientists gave
their answers to these questions, presenting Humboldt’s importance as
far greater than the sum of his specific scientific contributions. According
to his memorializers, Humboldt’s life had embodied a profound
historical transformation – the emergence of natural science as a central
force within human history.
HUMBOLDT AND THE PLACE OF SCIENCE IN HISTORY
In the summer of 1869, a group of prominent scholars released a
public statement calling for the erection of a statue of Humboldt in
Berlin. Emil Du Bois-Reymond, Gustav Magnus, Adolf Bastian, Rudolf
Virchow, and 38 of their colleagues addressed their appeal simply “to
the German people,” arguing that Humboldt’s central importance within
German history demanded that a statue be placed in his honor in Berlin.4
In the months that followed, a number of memorial celebrations echoed
this claim for Humboldt’s historical significance. For example, the
natural scientific societies of Berlin came together for a Humboldt-
Feier, with Adolf Bastian, the president of the Gesellschaft für
Erdkunde, presenting the commemorative address. The scientific popularizer
Aaron Bernstein published a lecture entitled “Alexander von
Humboldt and the Spirit of Two Centuries.” In western Prussia, the
2 Adolf Kohut, Alexander von Humboldt und das Judenthum: Ein Beitrag zur Culturgeschichte
des neunzehnten Jahrhunderts (Leipzig, 1871), p. XII
3 Andreas Daum has pointed out that Humboldt was the first natural scientist to join the pantheon
of German liberal national heroes, although Humboldt’s success in that role was modest in
comparison to other figures. As Daum shows, attempts to use Humboldt as a national
integrational figure began in the years immediatedly following his death.
Wissenschaftspopularisierung, pp. 161-167.
4 “An das deutsche Volk,” Berlin, July 2nd, 1869. Reprinted in Adolf Bastian, Alexander von
Humboldt. Festrede bei der von den naturwissenschaftlichen Vereinen Berlins veranstalteten
Humboldt-Feier (Berlin, 1869).
2001 D. Phillips 23
members of two regional scientific societies gathered at a local pub to
hear a memorial oration by the geologist Heinrich von Dechen.5
In some sense, these three memorial speakers were also three potential
heirs to Humboldt’s own form of scientific life, elements of which
had been dispersed and transformed as natural science itself had
changed over the course of the 19th century. Much of the ethnologist
Adolf Bastian’s work in geography and ethnology had been based on
extensive scientific travel. Like the youthful Humboldt, Heinrich von
Dechen was a Prussian mining official with natural scientific interests.
Aaron Bernstein had devoted much of his professional life to writing
publicly accessible treatments of contemporary science, an endeavor he
presented as a continuation of Humboldt’s Kosmos. In memorializing
Humboldt, these men also argued for the importance of their own
scientific pursuits.6
All three presented Humboldt as a crucial watershed in the triumph
of the natural scientific worldview. The geographer and ethnologist
Adolf Bastian explained the importance of this transformation:
“Since Humboldt, our intellectual fate no longer rests in the hands of a
self-contained caste, subject to the moods of speculators, in whose
thought genius comes dangerously close to mania. Humboldt’s research
method has ennobled every human soul to a citizen in the kingdom of
science and has placed the healthy average person as the norm.”7
Bastian described the creation of this new worldview as an act of
liberation. Humboldt had transformed the arbitrary despotism of philosophy
into the law-governed republic of science, a nation in which
future researchers would labor with pleasure.8
Bastian was not merely borrowing metaphors from political liberalism
in order to explain Humboldt’s intellectual importance. He was also
convinced that the growth of natural scientific knowledge would transform
the moral order of society.9 According to Bastian, Humboldt had
introduced the “comparative method” into natural science, laying the
groundwork for a truly scientific account of both universal human nature
5 Bastian, Humboldt. Festrede bei der von den naturwissenschaftlichen Vereinen Berlins
veranstalteten Humboldt-Feier (Berlin, 1869); Aaron David Bernstein, “Alexander von
Humboldt und der Geist zweier Jahrhunderte,” Sammlung gemeinverständlicher
wissenschaftlicher Vorträge, eds. Rudolf Virchow and Fr. von Holzendorff, Heft 89 (Berlin,
1869); Heinrich von Dechen, “Rede zur Säcularfeier des Geburtstages Alexander von
Humboldts,” Verhandlungen des naturhistorischen Vereines der preussischen Rheinlande und
Westphalens, 26 (1869): 92-113. For a more extensive list of memorial publications, see
Wilhelm Engelmann, Bibliotheca Zoologica II (Leipzig: 1883-87), pp. 385-388.
6 On Bastian, see Woodruff D. Smith, Politics and the Sciences of Culture in Germany, 1840-
1920 (New York and Oxford: Oxford Univ. Press, 1991), pp. 100-113, 115-120. On von
Dechen, Georg Schmidt, Die Familie von Dechen (Rathenow, 1889). On Bernstein, Julius H.
Schoeps, Bürgerliche Aufklärung und liberales Freiheitsdenken: A. Bernstein in seiner Zeit
(Stuttgart and Bonn: Burg, 1992).
7 Bastian, “Humboldt,” p. 22.
8 Ibid, pp. 23-24.
9 On Bastian and liberalism, see Smith, Politics, pp. 100-113.
24 Northeastern Naturalist Special Issue 1
and the patterns of human history. Alluding to his own work in ethnology
and comparative psychology, Bastian argued that “when the beautiful
and the good enter the domain of certain knowledge, an unshakable
basis will have been won for the foundations of social life, which until
now we have trusted to the wavering bark of emotional turmoil.”10 For
Bastian, Humboldt’s work marked the glorious beginning of the German
attempt to refashion the moral pillars of society, so disturbingly undermined
in the chaos that followed the French Revolution.11
While Bastian presented Humboldt’s science as the sound German
antidote to dangerous French excess, the left-liberal political activist and
scientific publicist Aaron Bernstein described the famous scientist as a
direct heir to the ideals of 1789. In Bernstein’s particular formulation,
the emergence of scientific empiricism paralleled the development of
liberal political maturity. Just as late 18th century speculative philosophers
had hoped to understand the world through elegant reasoning
alone, late 18th century political theorists had mistakenly believed that
they could transform society in a single act of idealistic fervor. It had
since become clear, Bernstein argued, that both political enlightenment
and the pursuit of truth required a great deal more work than previous
generations had assumed. These two historical processes, however,
would always go hand in hand. A social order based on freedom and
equality would emerge in conjunction with the production and dissemination
of reliable scientific knowledge. In the history of this struggle for
freedom and truth, Bernstein claimed, Humboldt’s combination of lofty
ideals with careful empiricism had marked a crucial point of transition.12
While Bernstein lauded Humboldt as the intellectual heir of the
French Revolution, the mining official Heinrich von Dechen provided
the Prussian scientist with a more state-centered intellectual lineage. For
von Dechen, the enlightened educational and bureaucratic policies of
Frederick the Great had created the preconditions for the emergence of a
figure like Humboldt. Von Dechen also emphasized the strong connection
between Humboldt’s scientific work and his role as an enlightened
state servant.13 Despite differences in their particular accounts of
Humboldt’s place in recent Western culture, however, all three speakers
agreed that his life had embodied a momentous transformation within
human history, one that joined scientific progress with moral and political
enlightenment.
But were moral and natural scientific progress one and the same
thing? Late 19th century Germans were by no means united on this
issue. Attempts to expand the place of natural science in the high school
10 Bastian, “Humboldt,” p. 24.
11 Ibid, pp. 10-11.
12 Bernstein, “Humboldt.”
13 Von Dechen, “Rede,” p. 96.
2001 D. Phillips 25
curriculum had met with objections that natural science posed a moral
threat to German students. The study of languages (particularly Greek
and Latin) exposed youth to universal values; in contrast, natural
science’s focus on the material and the particular would only narrow
young minds.14 The debates over Alexander von Humboldt’s historical
meaning took place along similar lines. By invoking the author of
Kosmos, German scientists argued that natural science could help secure
the moral foundations of culture. Scientists’ activities were not merely
practical, utilitarian or technical; they could also contribute to a larger
project of moral Bildung.
In the words of the Berlin decree, Humboldt “deserves praise above
and beyond our poets, because in him the humanistic and aesthetic
endeavors of the Germans in the 18th century joined with their more
realistic way of thinking in our times, which is directed at the investigation
and utilization of the powers of nature.”15 The 1869 memorials all
emphasized Humboldt’s fusion of empirical natural science with humanist
concerns. The various speakers differed on the exact meaning of
this combination, however. The Berlin anthropologist Bastian argued
that Humboldt’s “comparative method” allowed natural science to surpass
historical and philological criticism as a tool for interpreting human
culture. Humboldt had both realized and surpassed the goals of his
humanist predecessors, replacing the crude tools of criticism with the
surer methods of natural science.16
The provincial bureaucrat von Dechen, in contrast, emphasized
Humboldt’s participation in traditional humanist intellectual activity -
his skills in philology and history. Removed from academic debates at
the University of Berlin, the provincial administrator combined his
bureaucratic activities with an interest in geology. In his account, one of
Humboldt’s most important legacies was the integration of natural scientific
research into the broader literary culture of the educated classes.
Von Dechen quoted Goethe’s praise of Humboldt at length to assure his
listeners of the natural scientist’s unquestionable intellectual stature
within the Classical tradition. Through “the nobility of his language,”
Humboldt had won the educated classes’ support for natural science,
with all of its practical benefits. He had “broken through the narrow
circle of scholars” and joined natural science with daily life.17 Referring
to traditional ideas of Bildung, Von Dechen also championed natural
scientific work as an act of individual self-cultivation. Humboldt had
14 Daum, Wissenschaftspopularisierung, pp. 51-64. On natural science and Bildung, see also
Dietrich Engelhardt, “Der Bildungsbegriff in der Naturwissenschaft des 19. Jahrhunderts,”
Bildungsbürgertum im 19. Jahrhundert, 4 vols., Vol. II: Bildungsgüter und Bildungswissen,
ed. Reinhart Koselleck (Stuttgart: Klett-Cotta, 1990).
15 “An das deutsche Volk.”
16 Bastian, “Humboldt,” p. 18.
17 Von Dechen, “Rede,” p. 108.
26 Northeastern Naturalist Special Issue 1
shown that “research into nature leads not only to a higher and more
general Bildung, but also deepens and ennobles the soul.”18 In von
Dechen’s account, Humboldt’s most important legacy was his demonstration
that natural science could also improve the character of the
individual who practiced it; furthermore, he had helped to make this
useful and ennobling pursuit accessible to all.
While Von Dechen promoted science as a strategy for individual
self-cultivation, Aaron Bernstein was more explicitly concerned with
collective Volksbildung. A participant in the swelling market for popularly
accessible scientific writing, Bernstein considered the promotion
of natural science to be a logical extension of his work as a liberal
political activist and Jewish religious reformer. In his opinion, Kosmos
had provided the model for his own activity as a science popularizer. In
his memorial speech, Bernstein praised Humboldt for abolishing the
closed guild of scholars and making scientific knowledge accessible to
all of humanity. Humboldt had transformed the form of natural scientific
knowledge in such a way as to make it universally accessible. Through
his adoption of the style of German classicism, previously occult ideas
had become transparent and easy to disseminate.19
The question of Humboldt’s “universal” importance emerged in
another way in these speeches, in reference to his status as a particularly
German hero. Humboldt’s memorializers usually chose to emphasize
both his “German” qualities and his universality simultaneously. In the
call for a Humboldt memorial, the famous natural researcher was described
as “an intellectual who was both German and truly cosmopolitan
at the same time, at home in the furthest reaches of abstract science.”
While he embodied the best characteristics of the German people,
Humboldt’s ultimate value (and implicitly the value of the Germans
themselves) could still be measured on a cosmopolitan scale. The decree
concluded, “As one of the first to win respect for German science
abroad, he helped to prepare the rise of German national feeling, which
now points to him with pride.”20 Heinrich von Dechen presented similar
arguments. “In the generality of his views and the profundity of his mind
we see the characteristics of our Volk in their purest form.” However, his
achievements belonged to all people. “Scholarship has only one Fatherland
– the world; only one aspiration – the truth.”21
Humboldt’s status as a cosmopolitan national hero made his memory
a useful resource for several German Jewish intellectuals. Among the
speakers already mentioned, Adolf Bernstein was a strong advocate for
Jewish religious reform as well as a scientific popularizer. One of the
most admired reformist Jewish preachers of the period, Adolph Jellinek,
18 Von Dechen, “Rede,” p. 111.
19 Bernstein, “Humboldt,” pp. 40-41.
20 “An das deutsche Volk.”
21 Von Dechen, “Rede,” pp. 112 and 113.
2001 D. Phillips 27
praised Humboldt a number of times.22 In 1871, the historian Adolf
Kohut cast Humboldt’s meaning in a more secular idiom. His work was
written in the midst of Germany’s process of national unification, soon after
Jews had gained full legal equality in the North German Confederation.
Kohut expressed hope that his book Alexander von Humboldt and
the Jews would further Jewish Germans’ attempts to be accepted as truly
equal citizens of the nation.23 He lamented the xenophobic atmosphere
that surrounded the Franco-Prussian war, pointing to the famous natural
scientist as the proper ideal of a “free, noble German man.” For Kohut,
Humboldt’s example presented a form of German identity that could be
shared by German Jews as well.24
THE DENOUEMENT OF 1869:
THE BRUHNS BIOGRAPHY AND THE HUMBOLDT STATUES
In the late 1860s, the call for a Humboldt statue in Berlin had also
been joined by a call for a scholarly Humboldt biography. At a yearly
meeting of the Gesellschaft Deutscher Naturforscher und Ärzte, the
astronomer Karl Bruhns had pointed to the absence of a serious scholarly
assessment of the great man’s life and work. He called for his
colleagues to help him remedy this situation.25 The resulting work was
published in 1872 under Bruhns’ editorial leadership. The first two
volumes of the biography contained a narrative of Humboldt’s life,
while the third volume assessed his contributions to eight different areas
of scientific research. Contrasting this biography with previous accounts
of Humboldt’s life, Bruhns stressed its conscientious reliance on
primary sources and its scrupulous regard for accuracy.26
As a multiple-authored work, Humboldt’s biography represented a
diverse array of intellectual perspectives and agendas. The first two
volumes were composed by historians, and these scholars used the opportunity
to reassert the importance of Alexander’s brother Wilhelm. The very
first sentences of geographer and historian Julius Löwenberg’s treatment
of Humboldt’s youth ran, “Under the name of Humboldt, a double star
shines in the sky of scholarship and the entire history of the modern era.
22 Adolph Jellinek, “Die Vorarbeiten zur Gründung des Gottesreiches. Zur Erinnerung an
Alexander von Humboldt,” Zeitstimmen: Reden von Dr. Adolph Jellinek (Vienna, 1870), pp.
73-84; M. Rosenmann, Dr. Adolph Jellinek: Sein Leben und Schaffen (Vienna: Schlesinger,
1931); Klaus Klempter, Die Jellineks 1820-1955. Eine familienbiographische Studie zum
deutschjüdischen Bildungsbürgertum (Düsseldorf: Droste, 1998); Kohut, Humboldt und das
Judenthum, Leipzig. pp. XI-XII.
23 Kohut, Humboldt und das Judenthum, p. XIV.
24 Kohut, Humboldt und das Judenthum, p. 196.
25 Karl Bruhns, “Mittheilung des Herrn Prof. Bruhns über die Biographie Alexander von
Humboldt’s,” Tageblatt der 45. Versammlung Deutscher Naturforscher und Ärzte in Leipzig,
(1872): 38-39.
26 Karl Bruhns, ed., Alexander von Humboldt. Eine wissenschaftliche Biographie, 3 vols.
(Leipzig, 1872). Previous biographical treatments of Humboldt included P.F. Hermann
Klencke, Alexander von Humboldt. Ein biographisches Denkmal (Leipzig, 1851), 2nd ed.
(1852), 3rd ed. (1859); W.F.A. Zimmermann, Das Humboldt-Buch, 3rd. ed. (Berlin, 1859).
28 Northeastern Naturalist Special Issue 1
One cannot speak of Alexander von Humboldt without at the same time
remembering his older brother Wilhelm von Humboldt, the statesman of
Periclean eminence and the still greater Sprachforscher and critic.”27
In dealing with Humboldt’s later life, the historian Alfred Dove
questioned the scientist’s stature as a humanist hero, dismissing the
suggestion that he might deserve to stand next to Goethe as one of the
nation’s outstanding spirits.28 A controversy over Humboldt’s supposedly
caustic wit had echoed through memorial speeches since his death.
In a commemorative oration in the Prussian Academy of Sciences, the
naturalist Christian Ehrenberg had quoted extensively from Humboldt’s
personal letters in order to illustrate his capacity for deep gratitude and
profound friendship. With this evidence of Humboldt’s spiritual depth,
Ehrenberg hoped to counter charges that the famous scientist had been
callous or shallow.29 In Dove’s account, these accusations of personal
shortcomings took on additional meaning. The historian compared
Humboldt’s moral failings to the limitations of natural science as a form
of knowledge. “Just as in Kosmos aesthetic universalism often hovers
without connection above the rough details of specialized research,”
Dove argued, “Humboldt also spent his life diverging from the ideal
principles of his ethical conscious in his individual actions.”30 He continued,
“one can also hardly recognize moral development in Alexander
von Humboldt; the same characteristics – the noble as well as the
ignoble – accompanied him throughout the long expanse of his
“vielbewegten Lebens.”31 His intellectual accomplishments were not
inestimable or transcendent – they could “be measured and counted
without any trouble.”32 According to Dove, scientific travel was quite
different from spiritual progression.
In the volume devoted to Humboldt’s scientific work, eight natural
scientists divided Humboldt’s work among different scientific specialties
– mathematics, astronomy, botany, physiology, meteorology, geology,
and several others. When his work was described in this way, Humboldt
appeared impressively multi-faceted; at the same time, he seemed less
universally significant. While all of these authors were generally complementary
of Humboldt’s work in their areas, only the geographer Oscar
Peschel presented Humboldt as a foundational figure. Peschel was also
careful to temper what he considered exaggerations of Humboldt’s historical
importance, pointing to other scientific travelers who had contributed
to the broader intellectual transformation of the past half-century.33
27 Julius Löwenberg, “Alexander von Humboldt. Seine Jugend und ersten Mannesjahre,”
Humboldt, Vol. I, p. 3.
28 Alfred Dove, “Alexander von Humboldt auf der Höhe seiner Jahre (Berlin 1827-59),”
Humboldt, Vol. II, p. 480-81.
29 Christian Gottfried Ehrenberg, Gedächtnissrede auf Alexander von Humboldt (Berlin: 1870);
orignially given July 7th, 1859.
30 Dove, “Alexander von Humboldt,” p. 483.
31 Ibid, p. 483.
32 Ibid, p. 481.
33 Bruhns, Alexander von Humboldt, Vol. III.
2001 D. Phillips 29
The division of labor evident in the Bruhns volumes reflected the
well-known trend over the course of the 19th century towards increased
specialization and subdivision within the natural sciences. As a natural
researcher whose interests had been impressively catholic even in his
own time, Humboldt’s master scientific project, a “physics of the
earth,” was becoming harder to place within the disciplinary array of
late 19th century university science.34 While geographic exploration
had provided an ordering frame for much scientific activity in the early
19th century, late 19th century researchers had created different strategies
for unifying the sciences, relying on Newtonian mechanics or
evolutionary theory.35 In the years that followed 1869, Humboldt’s
supposedly universal importance was becoming harder for many natural
scientists to articulate.
For example, Humboldt did not figure prominently in the disciplinary
histories written for botany or zoology in the 1870s. Within these
two sub-fields of natural history, scientists organized their narratives
around unifying devices other than Humboldt’s geographic vision of a
physics of the earth — for example, they chose cell theory, morphology,
or evolutionary theory as the endpoints for their studies. The plant
physiologist Julius Sachs’ History of Botany failed to mention the
founder of plant geography. In his History of Zoology, Julius Victor
Carus chose the morphology of Johannes Müller and the evolutionary
theory of Charles Darwin as the end points for his study. Humboldt’s
name appeared only in passing in the work.36
The new university discipline of geography proved to be the field in
which Humboldt’s scientific memory could be cultivated most effectively.
Humboldt’s ‘physics of the earth’ could be recast as a stage in the
development of this discipline (which, in its late 19th century form,
sometimes also claimed to be a “master science”).37 Oscar Peschel
entitled his 1865 disciplinary history the History of Geography up to
34 For a description of Humboldt’s central scientific project, see Michael Dettelbach,
“Humboldtian Science,” Cultures of Natural History, eds. N. Jardine, J. A. Secord, and E. C.
Spary (Cambridge: Cambridge UP, 1996), pp. 287-304; “Global physics and aesthetic empire:
Humboldt’s physical portrait of the tropics,” Visions of Empire: Voyages, Botany and
Representations of Nature, eds. David Philip Miller and Peter Hanns Reill (Cambridge:
Cambridge UP, 1996); “Introduction,” Cosmos: a Sketch of the Physical Description of the
Universe, 2 vols., Vol II, by Alexander von Humboldt, trans. E. C. Otte (Baltimore: Johns
Hopkins UP, 1997).
35 For Humboldt’s importance in early 19th century science, see Susan Faye Canon,
“Humboldtian Science,” Science in Culture: the Early Victorian Period (New York: Dawson,
1978). For late 19th century strategies for unifying science, see Keith Anderton, “The Limits
of Science: A Social, Political and Moral Agenda for Epistemology in Nineteenth-Century
Germany,” (Diss., Harvard, 1993).
36 Julius Sachs, Geschichte der Botanik vom 16. Jahrhundert bis 1860 (Munich, 1875); J. Victor
Carus, Geschichte der Zoologie bis Johannes Müller und Charles Darwin (Munich, 1872).
37 Smith, Politics, pp. 57-58; Robert M. Brain, “The Geographical Vision and the Popular Order
of Disciplines, 1848-1870,” World Views and Scientific Discipline Formation, eds., W. R.
Woodward and R. S. Cohen (Dordrecht: Kluwer, 1991), pp. 367-379.
30 Northeastern Naturalist Special Issue 1
Alexander von Humboldt and Carl Ritter.38 For intellectual pursuits that
relied heavily on geographic comparison and the fruits of scientific
travel, Humboldt remained an important figure. In his memorial speech,
Adolf Bastian presented Humboldt’s work as seminal for the emerging
fields of ethnology and anthropology as well.
The goal of erecting a statue to Humboldt took longer to realize than
did the scholarly biography. A commission of leading scholars had
collected the necessary funds fairly quickly; however, determining the
place and design of the statue required another set of negotiations. At
the suggestion of the Rector of the University of Berlin, it was decided
that a statue of Wilhelm should accompany the one of Alexander on the
university grounds. After funds for this second statue were procured
from state sources, the two monuments were finally installed in 1883.39
In a speech at the university that same year, the experimental physiologist
Emil Du Bois-Reymond explained the meaning of the statue he
had helped to raise. As a scientist whose work had been devoted to explaining
organic phenomenon in terms of physical forces, Du Bois-
Reymond’s account of Humboldt’s scientific importance differed significantly
from the earlier assessment of his colleague Bastian, a geographer
and ethnologist. Adolf Bastian had argued that Humboldt’s introduction
of “the comparative method” was the precondition for his own
scientific work in ethnology and comparative psychology. In contrast,
Du Bois-Reymond saw Humboldt as a transitional figure, caught halfway
between the loose speculations of the philosopher and the quantitative
rigor of the true scientist, the Newtonian physicist. Humboldt was a
point of passage, not a point of origin. His work was a stage through
which German culture had to move in its transition from a speculative to
a scientific understanding of nature. By combining elements of both approaches,
Humboldt had helped to convince the aesthetically inclined
German nation to take an interest in natural science. However, he had
not achieved the highest possible level of scientific understanding in his
work – he had merely provided graphical depictions rather than mechanical
analyses of natural phenomenon. As a result, he did not deserve
to be ranked with Newton as a founding father of modern science. Alluding
to Humboldt’s experience on Chimborazo, Du Bois-Reymond
concluded that “the gulf that separated him from the summit of natural
science was a lack of mathematical-physical comprehension.”40
Despite his qualifications of Humboldt’s scientific eminence, Du
Bois-Reymond was nonetheless interested in defending Humboldt
against his critics, arguing that his greatness far outshone any minor
38 Oscar Peschel, Geschichte der Erdkunde bis auf Alexander von Humboldt und Carl Ritter
(Munich, 1865); see also Hanno Beck, Alexander von Humboldt, 2 vols., Vol. II: Vom
Reisewerk zum “Kosmos” (Wiesbaden: Franz Steiner, 1961), p. 240.
39 Emil Du Bois-Reymond, “Die Humboldt-Denkmäler vor der Berliner Universität,” Reden
von Emil Du Bois-Reymond, 2 vols., Vol. II (Leipzig: Veit, 1912), pp. 249-284.
40 Du Bois-Reymond, “Humboldt-Denkmäler,” p. 263.
2001 D. Phillips 31
personality flaws.41 He also condemned the tendency to champion
Wilhelm over Alexander. After first claiming that any comparison between
such different kinds of achievement would be spurious, Du Bois-
Reymond went on to make a subtle argument for the superiority of
natural science. “In order to become that which he was to the world, he
had to proceed more boldly … [than his brother] … and had to cover a
longer and more difficult road.” In this case, Du Bois-Reymond was not
simply speaking of physical distance, but also of the impressive “spiritual
path” along which Humboldt had moved toward natural scientific
knowledge.42 Scientific work was also a form of Bildung.
CONCLUSION
In his final musings on Humboldt’s life, Alfred Dove claimed that
Humboldt was the perfect reflection of his age. “What he lost in individuality,”
Dove mused, “he gained in representative meaning.”43
Whatever one may think of Dove’s assessment of the actual historical
Humboldt, the scholar’s statement aptly describes the late 19th century
memorials to the famous natural scientist. In these commemorations,
Humboldt functioned as a synecdoche for natural science as a whole.
Memorial speakers used his image to argue for the importance of natural
science within both contemporary culture and human history. At the
same time, “natural science” was a term with multiple and contested
definitions; each memorializer’s individual scientific and political
choices structured his presentation of Humboldt’s significance. From
the details of the famous researcher’s long and varied life, the next
generation of scientists fashioned narratives supporting a variety of
political and scientific programs.44 Common to all of these accounts,
however, was a sense of the intimate connection between moral, political,
and scientific progress.
What can these narratives tell us about Humboldt’s place in late 19th
century German science? Memorial speeches and disciplinary histories
reveal how scientists understand their relationship to their predecessors
– they record the legacies that live on in conscious scientific memory
rather than the less immediately visible persistence of certain research
practices or conceptual structures. At the same time, however, intellectual
history does not work like a game of billiards. “Influences” are not
transmitted from one generation of researchers to the next as simple
physical impulses. The reception of a body of work always involves an
41 Ibid, p. 275.
42 Ibid, p. 255.
43 Dove, “AvH auf der Höhe seiner Jahre,” p. 484.
44 For a fascinating analysis of the compensatory function of Festreden in the face of scientific
specialization, see Jochen Zwick, “Akademische Erinnerungskultur,
Wissenschaftsgeschichte und Rhetorik im 19. Jahrhundert. Über Emil Du Bois-Reymond als
Festredner,” Scientia Poetica. Jahrbuch für Geschichte der Literatur und der
Wissenschaften, I (1997): 120-139.
32 Northeastern Naturalist Special Issue 1
active process of selection and reshaping. Furthermore, historians have
noted that memorial speeches and disciplinary histories are not simply
subsidiary activities, separate from the production of scientific knowledge.
45 Instead, histories often chart out future research agendas at the
same time that they describe past successes. They say something about
where a science is hoping to go as well as where it has been. Consequently,
the fate of Humboldt’s scientific memory also reveals something
about the fate of his “physics of the earth” in the second half of the
19th century. Ordering knowledge geographically had become the strategy
of one particular discipline – geography.
For a broader public, however, Humboldt’s image as the most outstanding
and important scientist of the century declined more slowly. At
the same time that disciplinary divisions were making it difficult for
scientists to articulate Humboldt’s significance in any universal way, he
remained natural science’s most eminent representative within the liberal
pantheon of German intellectual heroes. (In addition, nature enthusiasts
and German imperialists would go on to claim him as one of their
own.46 ) Until the 1890s, Humboldt’s entry in the Brockhaus Conversations-
encyclopedia, that famous treasure trove of 19th century German
bourgeois wisdom, presented him to the reader as “the most multifaceted
and important scientist of the 19th century.”47 Franz Otto assigned
Humboldt a preeminent place in his 1877 work Deutsche
Dichter, Denker und Wissensfürsten, lauding him as the father of the
new German science. Otto presented Humboldt in glowing terms. The
famous traveler had pointed the way to a natural scientific understanding
of nature in its entirety. After his Kosmos, natural science was no
longer the property of a closed guild of scholars, but the inheritance of
all humanity.48 In these images, Humboldt’s appearance of universality
– so fragmented in the Bruhns biography – remained unmarred.
45 Nicholas Jardine, “The laboratory revolution in medicine as rhetorical and aesthetic accomplishment,”
The laboratory revolution in medicine, eds. Andrew Cunningham and Perry
Williams, (Cambridge: Cambridge UP, 1992); Dorinda Outram, “The language of natural
power: The “éloges” of Georges Cuvier and the public language of 19th-century science,”
History of Science, 16 (1978): 153-178.
46 H. Zähringer, “Alexander von Humboldt in seiner Bedeutung für den Alpenclub: Eine
Säcularerinnerung,” Jahrbuch des Schweizer Alpenclub, 6 (1869-70): 380-416; Jost
Hermand, “Rouseau, Goethe, Humboldt: Ihr Einfluß auf die späteren Befürworter des
Naturgartens,” Germanisch-Romanische Monatsschrift, 1996, 46: 270-286; Susanne Zantop,
Colonial Fantasies: Conquest, Family, and Nation in Precolonial Germany, 1770-1870
(Durham and London: Duke UP, 1997).
47 “Alexander von Humboldt,” Allgemeine Deutsche Real-Encyklopädie, 12th ed, 1877 and
13th ed., 1884. Brockhaus finally removed this appellation in the 1894 edition of its encyclopedia.
“Alexander von Humboldt,” Allgemeine Deutsche Real-Encyklopädie, 14th ed., 1894,
p. 417.
48 Franz Otto, Deutsche Dichter, Denker und Wissensfürsten im achtzehnten und neunzehnten
Jahrhundert (Leipzig, 1877), pp. 263-269.