More Letters of Charles Darwin Volume I [183]
sentences how I err? Perhaps it would be best for me to explain what I mean by the sense of beauty in its lowest stage of development, and which can only apply to animals. When an intense colour, or two tints in harmony, or a recurrent and symmetrical figure please the eye, or a single sweet note pleases the ear, I call this a sense of beauty; and with this meaning I have spoken (though I now see in not a sufficiently guarded manner) of a taste for the beautiful being the same in mankind (for all savages admire bits of bright cloth, beads, plumes, etc.) and in the lower animals. If the blue and yellow plumage of a macaw (241/2. "What man deems the horrible contrasts of yellow and blue attract the macaw, while ball-and-socket-plumage attracts the Argus pheasant"-- "Pall Mall Gazette," March 21st, 1871, page 1075.) pleases the eye of this bird, I should say that it had a sense of beauty, although its taste was bad according to our standard. Now, will you have the kindness to tell me how I can learn to see the error of my ways? Of course I recognise, as indeed I have remarked in my book, that the sense of beauty in the case of scenery, pictures, etc., is something infinitely complex, depending on varied associations and culture of the mind. From a very interesting review in the "Spectator," and from your and Wallace's review, I perceive that I have made a great oversight in not having said what little I could on the acquisition of the sense for the beautiful by man and the lower animals. It would indeed be an immense advantage to an author if he could read such criticisms as yours before publishing. At page 11 of your review you accidentally misquote my words placed by you within inverted commas, from my Volume II., page 354: I say that "man cannot endure any great change," and the omitted words "any great" make all the difference in the discussion. (241/3. "Mr. Darwin tells us, and gives us excellent reasons for thinking, that 'the men of each race prefer what they are accustomed to behold; they cannot endure change.' Yet is there not an inconsistency between this fact and the other that one race differs from another exactly because novelties presented themselves, and were eagerly seized and propagated?")
Permit me to add a few other remarks. I believe your criticism is quite just about my deficient historic spirit, for I am aware of my ignorance in this line. (241/4. "In the historic spirit, however, Mr. Darwin must fairly be pronounced deficient. When, for instance, he speaks of the 'great sin of slavery' having been general among primitive nations, he forgets that, though to hold a slave would be a sinful degradation to a European to-day, the practice of turning prisoners of war into slaves, instead of butchering them, was not a sin at all, but marked a decided improvement in human manners.") On the other hand, if you should ever be led to read again Chapter III., and especially Chapter V., I think you will find that I am not amenable to all your strictures; though I felt that I was walking on a path unknown to me and full of pitfalls; but I had the advantage of previous discussions by able men. I tried to say most emphatically that a great philosopher, law-giver, etc., did far more for the progress of mankind by his writings or his example than by leaving a numerous offspring. I have endeavoured to show how the struggle for existence between tribe and tribe depends on an advance in the moral and intellectual qualities of the members, and not merely on their capacity of obtaining food. When I speak of the necessity of a struggle for existence in order that mankind should advance still higher in the scale, I do not refer to the MOST, but "to the MORE highly gifted men" being successful in the battle for life; I referred to my supposition of the men in any country being divided into two equal bodies--viz., the more and the less highly gifted, and to the former on an average succeeding best.
But I have much cause to apologise for the length of this ill-expressed letter. My sole excuse is the extraordinary
Permit me to add a few other remarks. I believe your criticism is quite just about my deficient historic spirit, for I am aware of my ignorance in this line. (241/4. "In the historic spirit, however, Mr. Darwin must fairly be pronounced deficient. When, for instance, he speaks of the 'great sin of slavery' having been general among primitive nations, he forgets that, though to hold a slave would be a sinful degradation to a European to-day, the practice of turning prisoners of war into slaves, instead of butchering them, was not a sin at all, but marked a decided improvement in human manners.") On the other hand, if you should ever be led to read again Chapter III., and especially Chapter V., I think you will find that I am not amenable to all your strictures; though I felt that I was walking on a path unknown to me and full of pitfalls; but I had the advantage of previous discussions by able men. I tried to say most emphatically that a great philosopher, law-giver, etc., did far more for the progress of mankind by his writings or his example than by leaving a numerous offspring. I have endeavoured to show how the struggle for existence between tribe and tribe depends on an advance in the moral and intellectual qualities of the members, and not merely on their capacity of obtaining food. When I speak of the necessity of a struggle for existence in order that mankind should advance still higher in the scale, I do not refer to the MOST, but "to the MORE highly gifted men" being successful in the battle for life; I referred to my supposition of the men in any country being divided into two equal bodies--viz., the more and the less highly gifted, and to the former on an average succeeding best.
But I have much cause to apologise for the length of this ill-expressed letter. My sole excuse is the extraordinary