Darwin and Modern Science [83]
views in regard to religion. In a letter to Asa Gray on May 22, 1860 (Ibid. Vol. II. page 310.), he declares that it is always painful to him to have to enter into discussion of religious problems. He had, he said, no intention of writing atheistically.
Finally, let us cite one characteristic sentence from a letter from Darwin to C. Ridley (Ibid. Vol. III. page. 236. ("C. Ridley," Mr Francis Darwin points out to me, should be H.N. Ridley. A.C.S.)) (Nov. 28, 1878.) A clergyman, Dr Pusey, had asserted that Darwin had written the "Origin of Species" with some relation to theology. Darwin writes emphatically, "Many years ago, when I was collecting facts for the 'Origin', my belief in what is called a personal God was as firm as that of Dr Pusey himself, and as to the eternity of matter I never troubled myself about such insoluble questions." The expression "many years ago" refers to the time of his voyage round the world, as has already been pointed out. Darwin means by this utterance that the views which had gradually developed in his mind in regard to the origin of species were quite compatible with the faith of the Church.
If we consider all these utterances of Darwin in regard to religion and to his outlook on life (Weltanschauung), we shall see at least so much, that religious reflection could in no way have influenced him in regard to the writing and publishing of his book on "The Descent of Man". Darwin had early won for himself freedom of thought, and to this freedom he remained true to the end of his life, uninfluenced by the customs and opinions of the world around him.
Darwin was thus inwardly fortified and armed against the host of calumnies, accusations, and attacks called forth by the publication of the "Origin of Species", and to an even greater extent by the appearance of the "Descent of Man". But in his defence he could rely on the aid of a band of distinguished auxiliaries of the rarest ability. His faithful confederate, Huxley, was joined by the botanist Hooker, and, after longer resistance, by the famous geologist Lyell, whose "conversion" afforded Darwin peculiar satisfaction. All three took the field with enthusiasm in defence of the natural descent of man. From Wallace, on the other hand, though he shared with him the idea of natural selection, Darwin got no support in this matter. Wallace expressed himself in a strange manner. He admitted everything in regard to the morphological descent of man, but maintained, in a mystic way, that something else, something of a spiritual nature must have been added to what man inherited from his animal ancestors. Darwin, whose esteem for Wallace was extraordinarily high, could not understand how he could give utterance to such a mystical view in regard to man; the idea seemed to him so "incredibly strange" that he thought some one else must have added these sentences to Wallace's paper.
Even now there are thinkers who, like Wallace, shrink from applying to man the ultimate consequences of the theory of descent. The idea that man is derived from ape-like forms is to them unpleasant and humiliating.
So far I have been depicting the development of Darwin's work on the descent of man. In what follows I shall endeavour to give a condensed survey of the contents of the book.
It must at once be said that the contents of Darwin's work fall into two parts, dealing with entirely different subjects. "The Descent of Man" includes a very detailed investigation in regard to secondary sexual characters in the animal series, and on this investigation Darwin founded a new theory, that of sexual selection. With astonishing patience he gathered together an immense mass of material, and showed, in regard to Arthropods and Vertebrates, the wide distribution of secondary characters, which develop almost exclusively in the male, and which enable him, on the one hand, to get the better of his rivals in the struggle for the female by the greater perfection of his weapons, and on the other hand, to offer greater allurements to the female through the higher
Finally, let us cite one characteristic sentence from a letter from Darwin to C. Ridley (Ibid. Vol. III. page. 236. ("C. Ridley," Mr Francis Darwin points out to me, should be H.N. Ridley. A.C.S.)) (Nov. 28, 1878.) A clergyman, Dr Pusey, had asserted that Darwin had written the "Origin of Species" with some relation to theology. Darwin writes emphatically, "Many years ago, when I was collecting facts for the 'Origin', my belief in what is called a personal God was as firm as that of Dr Pusey himself, and as to the eternity of matter I never troubled myself about such insoluble questions." The expression "many years ago" refers to the time of his voyage round the world, as has already been pointed out. Darwin means by this utterance that the views which had gradually developed in his mind in regard to the origin of species were quite compatible with the faith of the Church.
If we consider all these utterances of Darwin in regard to religion and to his outlook on life (Weltanschauung), we shall see at least so much, that religious reflection could in no way have influenced him in regard to the writing and publishing of his book on "The Descent of Man". Darwin had early won for himself freedom of thought, and to this freedom he remained true to the end of his life, uninfluenced by the customs and opinions of the world around him.
Darwin was thus inwardly fortified and armed against the host of calumnies, accusations, and attacks called forth by the publication of the "Origin of Species", and to an even greater extent by the appearance of the "Descent of Man". But in his defence he could rely on the aid of a band of distinguished auxiliaries of the rarest ability. His faithful confederate, Huxley, was joined by the botanist Hooker, and, after longer resistance, by the famous geologist Lyell, whose "conversion" afforded Darwin peculiar satisfaction. All three took the field with enthusiasm in defence of the natural descent of man. From Wallace, on the other hand, though he shared with him the idea of natural selection, Darwin got no support in this matter. Wallace expressed himself in a strange manner. He admitted everything in regard to the morphological descent of man, but maintained, in a mystic way, that something else, something of a spiritual nature must have been added to what man inherited from his animal ancestors. Darwin, whose esteem for Wallace was extraordinarily high, could not understand how he could give utterance to such a mystical view in regard to man; the idea seemed to him so "incredibly strange" that he thought some one else must have added these sentences to Wallace's paper.
Even now there are thinkers who, like Wallace, shrink from applying to man the ultimate consequences of the theory of descent. The idea that man is derived from ape-like forms is to them unpleasant and humiliating.
So far I have been depicting the development of Darwin's work on the descent of man. In what follows I shall endeavour to give a condensed survey of the contents of the book.
It must at once be said that the contents of Darwin's work fall into two parts, dealing with entirely different subjects. "The Descent of Man" includes a very detailed investigation in regard to secondary sexual characters in the animal series, and on this investigation Darwin founded a new theory, that of sexual selection. With astonishing patience he gathered together an immense mass of material, and showed, in regard to Arthropods and Vertebrates, the wide distribution of secondary characters, which develop almost exclusively in the male, and which enable him, on the one hand, to get the better of his rivals in the struggle for the female by the greater perfection of his weapons, and on the other hand, to offer greater allurements to the female through the higher