Charles Darwin: His Life in an Autobiographical Chapter Part 6

"I am much engaged, an old man, and out of health, and I cannot spare time to answer your questions fully,--nor indeed can they be answered.

Science has nothing to do with Christ, except in so far as the habit of scientific research makes a man cautious in admitting evidence. For myself, I do not believe that there ever has been any revelation. As for a future life, every man must judge for himself between conflicting vague probabilities."

The pa.s.sages which here follow are extracts, somewhat abbreviated, from a part of the Autobiography, written in 1876, in which my father gives the history of his religious views:--

"During these two years[46] I was led to think much about religion.

Whilst on board the _Beagle_ I was quite orthodox, and I remember being heartily laughed at by several of the officers (though themselves orthodox) for quoting the Bible as an unanswerable authority on some point of morality. I suppose it was the novelty of the argument that amused them. But I had gradually come by this time, _i.e._ 1836 to 1839, to see that the Old Testament was no more to be trusted than the sacred books of the Hindoos. The question then continually rose before my mind and would not be banished,--is it credible that if G.o.d were now to make a revelation to the Hindoos, he would permit it to be connected with the belief in Vishnu, Siva, &c., as Christianity is connected with the Old Testament? This appeared to me utterly incredible.

"By further reflecting that the clearest evidence would be requisite to make any sane man believe in the miracles by which Christianity is supported,--and that the more we know of the fixed laws of nature the more incredible do miracles become,--that the men at that time were ignorant and credulous to a degree almost incomprehensible by us,--that the Gospels cannot be proved to have been written simultaneously with the events,--that they differ in many important details, far too important, as it seemed to me, to be admitted as the usual inaccuracies of eye-witnesses;--by such reflections as these, which I give not as having the least novelty or value, but as they influenced me, I gradually came to disbelieve in Christianity as a divine revelation. The fact that many false religions have spread over large portions of the earth like wildfire had some weight with me.

"But I was very unwilling to give up my belief; I feel sure of this, for I can well remember often and often inventing day-dreams of old letters between distinguished Romans, and ma.n.u.scripts being discovered at Pompeii or elsewhere, which confirmed in the most striking manner all that was written in the Gospels. But I found it more and more difficult, with free scope given to my imagination, to invent evidence which would suffice to convince me. Thus disbelief crept over me at a very slow rate, but was at last complete. The rate was so slow that I felt no distress.

"Although I did not think much about the existence of a personal G.o.d until a considerably later period of my life, I will here give the vague conclusions to which I have been driven. The old argument from design in Nature, as given by Paley, which formerly seemed to me so conclusive, fails, now that the law of natural selection has been discovered. We can no longer argue that, for instance, the beautiful hinge of a bivalve sh.e.l.l must have been made by an intelligent being, like the hinge of a door by man. There seems to be no more design in the variability of organic beings, and in the action of natural selection, than in the course which the wind blows. But I have discussed this subject at the end of my book on the _Variation of Domesticated Animals and Plants_,[47] and the argument there given has never, as far as I can see, been answered.

"But pa.s.sing over the endless beautiful adaptations which we everywhere meet with, it may be asked how can the generally beneficent arrangement of the world be accounted for? Some writers indeed are so much impressed with the amount of suffering in the world, that they doubt, if we look to all sentient beings, whether there is more of misery or of happiness; whether the world as a whole is a good or a bad one. According to my judgment happiness decidedly prevails, though this would be very difficult to prove. If the truth of this conclusion be granted, it harmonizes well with the effects which we might expect from natural selection. If all the individuals of any species were habitually to suffer to an extreme degree, they would neglect to propagate their kind; but we have no reason to believe that this has ever, or at least often occurred. Some other considerations, moreover, lead to the belief that all sentient beings have been formed so as to enjoy, as a general rule, happiness.

"Every one who believes, as I do, that all the corporeal and mental organs (excepting those which are neither advantageous nor disadvantageous to the possessor) of all beings have been developed through natural selection, or the survival of the fittest, together with use or habit, will admit that these organs have been formed so that their possessors may compete successfully with other beings, and thus increase in number. Now an animal may be led to pursue that course of action which is most beneficial to the species by suffering, such as pain, hunger, thirst, and fear; or by pleasure, as in eating and drinking, and in the propagation of the species, &c.; or by both means combined, as in the search for food. But pain or suffering of any kind, if long continued, causes depression and lessens the power of action, yet is well adapted to make a creature guard itself against any great or sudden evil. Pleasurable sensations, on the other hand, may be long continued without any depressing effect; on the contrary, they stimulate the whole system to increased action. Hence it has come to pa.s.s that most or all sentient beings have been developed in such a manner, through natural selection, that pleasurable sensations serve as their habitual guides. We see this in the pleasure from exertion, even occasionally from great exertion of the body or mind,--in the pleasure of our daily meals, and especially in the pleasure derived from sociability, and from loving our families. The sum of such pleasures as these, which are habitual or frequently recurrent, give, as I can hardly doubt, to most sentient beings an excess of happiness over misery, although many occasionally suffer much. Such suffering is quite compatible with the belief in Natural Selection, which is not perfect in its action, but tends only to render each species as successful as possible in the battle for life with other species, in wonderfully complex and changing circ.u.mstances.

"That there is much suffering in the world no one disputes. Some have attempted to explain this with reference to man by imagining that it serves for his moral improvement. But the number of men in the world is as nothing compared with that of all other sentient beings, and they often suffer greatly without any moral improvement. This very old argument from the existence of suffering against the existence of an intelligent First Cause seems to me a strong one; whereas, as just remarked, the presence of much suffering agrees well with the view that all organic beings have been developed through variation and natural selection.

"At the present day the most usual argument for the existence of an intelligent G.o.d is drawn from the deep inward conviction and feelings which are experienced by most persons.

"Formerly I was led by feelings such as those just referred to (although I do not think that the religious sentiment was ever strongly developed in me), to the firm conviction of the existence of G.o.d and of the immortality of the soul. In my Journal I wrote that whilst standing in the midst of the grandeur of a Brazilian forest, 'it is not possible to give an adequate idea of the higher feelings of wonder, admiration, and devotion which fill and elevate the mind.' I well remember my conviction that there is more in man than the mere breath of his body; but now the grandest scenes would not cause any such convictions and feelings to rise in my mind. It may be truly said that I am like a man who has become colour-blind, and the universal belief by men of the existence of redness makes my present loss of perception of not the least value as evidence. This argument would be a valid one if all men of all races had the same inward conviction of the existence of one G.o.d; but we know that this is very far from being the case. Therefore I cannot see that such inward convictions and feelings are of any weight as evidence of what really exists. The state of mind which grand scenes formerly excited in me, and which was intimately connected with a belief in G.o.d, did not essentially differ from that which is often called the sense of sublimity; and however difficult it may be to explain the genesis of this sense, it can hardly be advanced as an argument for the existence of G.o.d, any more than the powerful though vague and similar feelings excited by music.

"With respect to immortality, nothing, shows me [so clearly] how strong and almost instinctive a belief it is as the consideration of the view now held by most physicists, namely, that the sun with all the planets will in time grow too cold for life, unless indeed some great body dashes into the sun and thus gives it fresh life. Believing as I do that man in the distant future will be a far more perfect creature than he now is, it is an intolerable thought that he and all other sentient beings are doomed to complete annihilation after such long-continued slow progress. To those who fully admit the immortality of the human soul, the destruction of our world will not appear so dreadful.

"Another source of conviction in the existence of G.o.d, connected with the reason and not with the feelings, impresses me as having much more weight. This follows from the extreme difficulty or rather impossibility of conceiving this immense and wonderful universe, including man with his capacity of looking far backwards and far into futurity, as the result of blind chance or necessity. When thus reflecting, I feel compelled to look to a First Cause having an intelligent mind in some degree a.n.a.logous to that of man; and I deserve to be called a Theist.

This conclusion was strong in my mind about the time, as far as I can remember, when I wrote the _Origin of Species_, and it is since that time that it has very gradually, with many fluctuations, become weaker.

But then arises the doubt--can the mind of man, which has, as I fully believe, been developed from a mind as low as that possessed by the lowest animals, be trusted when it draws such grand conclusions?

"I cannot pretend to throw the least light on such abstruse problems.

The mystery of the beginning of all things is insoluble by us, and I for one must be content to remain an Agnostic."

The following letters repeat to some extent what is given above from the _Autobiography_. The first one refers to _The Boundaries of Science: a Dialogue_, published in _Macmillan's Magazine_, for July 1861.

_C. D. to Miss Julia Wedgwood_, July 11 [1861].

Some one has sent us _Macmillan_, and I must tell you how much I admire your Article, though at the same time I must confess that I could not clearly follow you in some parts, which probably is in main part due to my not being at all accustomed to metaphysical trains of thought. I think that you understand my book[48] perfectly, and that I find a very rare event with my critics. The ideas in the last page have several times vaguely crossed my mind. Owing to several correspondents, I have been led lately to think, or rather to try to think, over some of the chief points discussed by you. But the result has been with me a maze--something like thinking on the origin of evil, to which you allude. The mind refuses to look at this universe, being what it is, without having been designed; yet, where one would most expect design, viz. in the structure of a sentient being, the more I think on the subject, the less I can see proof of design. Asa Gray and some others look at each variation, or at least at each beneficial variation (which A. Gray would compare with the raindrops[49] which do not fall on the sea, but on to the land to fertilise it) as having been providentially designed. Yet when I ask him whether he looks at each variation in the rock-pigeon, by which man has made by acc.u.mulation a pouter or fantail pigeon, as providentially designed for man's amus.e.m.e.nt, he does not know what to answer; and if he, or any one, admits [that] these variations are accidental, as far as purpose is concerned (of course not accidental as to their cause or origin), then I can see no reason why he should rank the acc.u.mulated variations by which the beautifully-adapted woodp.e.c.k.e.r has been formed as providentially designed. For it would be easy to imagine the enlarged crop of the pouter, or tail of the fantail, as of some use to birds, in a state of nature, having peculiar habits of life. These are the considerations which perplex me about design; but whether you will care to hear them, I know not.

On the subject of design, he wrote (July 1860) to Dr. Gray:

"One word more on 'designed laws' and 'undesigned results.' I see a bird which I want for food, take my gun and kill it, I do this _designedly_.

An innocent and good man stands under a tree and is killed by a flash of lightning. Do you believe (and I really should like to hear) that G.o.d _designedly_ killed this man? Many or most persons do believe this; I can't and don't. If you believe so, do you believe that when a swallow snaps up a gnat that G.o.d designed that that particular swallow should snap up that particular gnat at that particular instant? I believe that the man and the gnat are in the same predicament. If the death of neither man nor gnat is designed, I see no good reason to believe that their _first_ birth or production should be necessarily designed."

_C. D. to W. Graham._ Down, July 3rd, 1881.

DEAR SIR,--I hope that you will not think it intrusive on my part to thank you heartily for the pleasure which I have derived from reading your admirably-written _Creed of Science_, though I have not yet quite finished it, as now that I am old I read very slowly. It is a very long time since any other book has interested me so much. The work must have cost you several years and much hard labour with full leisure for work.

You would not probably expect any one fully to agree with you on so many abstruse subjects; and there are some points in your book which I cannot digest. The chief one is that the existence of so-called natural laws implies purpose. I cannot see this. Not to mention that many expect that the several great laws will some day be found to follow inevitably from some one single law, yet taking the laws as we now know them, and look at the moon, where the law of gravitation--and no doubt of the conservation of energy--of the atomic theory, &c., &c., hold good, and I cannot see that there is then necessarily any purpose. Would there be purpose if the lowest organisms alone, dest.i.tute of consciousness, existed in the moon? But I have had no practice in abstract reasoning, and I may be all astray. Nevertheless you have expressed my inward conviction, though far more vividly and clearly than I could have done, that the Universe is not the result of chance.[50] But then with me the horrid doubt always arises whether the convictions of man's mind, which has been developed from the mind of the lower animals, are of any value or at all trustworthy. Would any one trust in the convictions of a monkey's mind, if there are any convictions in such a mind? Secondly, I think that I could make somewhat of a case against the enormous importance which you attribute to our greatest men; I have been accustomed to think second, third, and fourth-rate men of very high importance, at least in the case of Science. Lastly, I could show fight on natural selection having done and doing more for the progress of civilisation than you seem inclined to admit. Remember what risk the nations of Europe ran, not so many centuries ago, of being overwhelmed by the Turks, and how ridiculous such an idea now is! The more civilised so-called Caucasian races have beaten the Turkish hollow in the struggle for existence. Looking to the world at no very distant date, what an endless number of the lower races will have been eliminated by the higher civilised races throughout the world. But I will write no more, and not even mention the many points in your work which have much interested me. I have indeed cause to apologise for troubling you with my impressions, and my sole excuse is the excitement in my mind which your book has aroused.

I beg leave to remain, dear sir,

Yours faithfully and obliged.

Darwin spoke little on these subjects, and I can contribute nothing from my own recollection of his conversation which can add to the impression here given of his att.i.tude towards Religion.[51] Some further idea of his views may, however, be gathered from occasional remarks in his letters.

FOOTNOTES:

[44] As an exception, may be mentioned, a few words of concurrence with Dr. Abbott's _Truths for the Times_, which my father allowed to be published in the _Index_.

[45] Addressed to Mr. J. Fordyce, and published by him in his _Aspects of Scepticism_, 1883.

[46] October 1836 to January 1839.

[47] My father asks whether we are to believe that the forms are preordained of the broken fragments of rock which are fitted together by man to build his houses. If not, why should we believe that the variations of domestic animals or plants are preordained for the sake of the breeder? "But if we give up the principle in one case, ... no shadow of reason can be a.s.signed for the belief that variations alike in nature and the result of the same general laws, which have been the groundwork through natural selection of the formation of the most perfectly adapted animals in the world, man included, were intentionally and specially guided."--_Variation of Animals and Plants_, 1st Edit. vol. ii. p.

431.--F. D.

[48] The _Origin of Species_.

[49] Dr. Gray's rain-drop metaphor occurs in the Essay, _Darwin and his Reviewers_ (_Darwiniana_, p. 157): "The whole animate life of a country depends absolutely upon the vegetation, the vegetation upon the rain.

The moisture is furnished by the ocean, is raised by the sun's heat from the ocean's surface, and is wafted inland by the winds. But what mult.i.tudes of rain-drops fall back into the ocean--are as much without a final cause as the incipient varieties which come to nothing! Does it therefore follow that the rains which are bestowed upon the soil with such rule and average regularity were not designed to support vegetable and animal life?"

[50] The Duke of Argyll (_Good Words_, April 1885, p. 244) has recorded a few words on this subject, spoken by my father in the last year of his life. " ... in the course of that conversation I said to Mr. Darwin, with reference to some of his own remarkable works on the _Fertilisation of Orchids_, and upon _The Earthworms_, and various other observations he made of the wonderful contrivances for certain purposes in nature--I said it was impossible to look at these without seeing that they were the effect and the expression of mind. I shall never forget Mr. Darwin's answer. He looked at me very hard and said, 'Well, that often comes over me with overwhelming force; but at other times,' and he shook his head vaguely, adding, 'it seems to go away.'"

[51] Dr. Aveling has published an account of a conversation with my father. I think that the readers of this pamphlet (_The Religious Views of Charles Darwin_, Free Thought Publishing Company, 1883) may be misled into seeing more resemblance than really existed between the positions of my father and Dr. Aveling: and I say this in spite of my conviction that Dr. Aveling gives quite fairly his impressions of my father's views. Dr. Aveling tried to show that the terms "Agnostic" and "Atheist"

are practically equivalent--that an atheist is one who, without denying the existence of G.o.d, is without G.o.d, inasmuch as he is unconvinced of the existence of a Deity. My father's replies implied his preference for the unaggressive att.i.tude of an Agnostic. Dr. Aveling seems (p. 5) to regard the absence of aggressiveness in my father's views as distinguishing them in an unessential manner from his own. But, in my judgment, it is precisely differences of this kind which distinguish him so completely from the cla.s.s of thinkers to which Dr. Aveling belongs.

[Ill.u.s.tration: THE STUDY AT DOWN.[52]]

CHAPTER IV.

REMINISCENCES OF MY FATHER'S EVERYDAY LIFE.

It is my wish in the present chapter to give some idea of my father's everyday life. It has seemed to me that I might carry out this object in the form of a rough sketch of a day's life at Down, interspersed with such recollections as are called up by the record. Many of these recollections, which have a meaning for those who knew my father, will seem colourless or trifling to strangers. Nevertheless, I give them in the hope that they may help to preserve that impression of his personality which remains on the minds of those who knew and loved him--an impression at once so vivid and so untranslatable into words.

Of his personal appearance (in these days of multiplied photographs) it is hardly necessary to say much. He was about six feet in height, but scarcely looked so tall, as he stooped a good deal; in later days he yielded to the stoop; but I can remember seeing him long ago swinging back his arms to open out his chest, and holding himself upright with a jerk. He gave one the idea that he had been active rather than strong; his shoulders were not broad for his height, though certainly not narrow. As a young man he must have had much endurance, for on one of the sh.o.r.e excursions from the _Beagle_, when all were suffering from want of water, he was one of the two who were better able than the rest to struggle on in search of it. As a boy he was active, and could jump a bar placed at the height of the "Adam's apple" in his neck.

He walked with a swinging action, using a stick heavily shod with iron, which he struck loudly against the ground, producing as he went round the "Sand-walk" at Down, a rhythmical click which is with all of us a very distinct remembrance. As he returned from the midday walk, often carrying the waterproof or cloak which had proved too hot, one could see that the swinging step was kept up by something of an effort. Indoors his step was often slow and laboured, and as he went upstairs in the afternoon he might be heard mounting the stairs with a heavy footfall, as if each step were an effort. When interested in his work he moved about quickly and easily enough, and often in the midst of dictating he went eagerly into the hall to get a pinch of snuff, leaving the study door open, and calling out the last words of his sentence as he left the room.

In spite of his activity, he had, I think, no natural grace or neatness of movement. He was awkward with his hands, and was unable to draw at all well.[53] This he always regretted, and he frequently urged the paramount necessity to a young naturalist of making himself a good draughtsman.

He could dissect well under the simple microscope, but I think it was by dint of his great patience and carefulness. It was characteristic of him that he thought any little bit of skilful dissection something almost superhuman. He used to speak with admiration of the skill with which he saw Newport dissect a humble bee, getting out the nervous system with a few cuts of a pair of fine scissors. He used to consider cutting microscopic sections a great feat, and in the last year of his life, with wonderful energy, took the pains to learn to cut sections of roots and leaves. His hand was not steady enough to hold the object to be cut, and he employed a common microtome, in which the pith for holding the object was clamped, and the razor slid on a gla.s.s surface. He used to laugh at himself, and at his own skill in section-cutting, at which he would say he was "speechless with admiration." On the other hand, he must have had accuracy of eye and power of co-ordinating his movements, since he was a good shot with a gun as a young man, and as a boy was skilful in throwing. He once killed a hare sitting in the flower-garden at Shrewsbury by throwing a marble at it, and, as a man, he killed a cross-beak with a stone. He was so unhappy at having uselessly killed the cross-beak that he did not mention it for years, and then explained that he should never have thrown at it if he had not felt sure that his old skill had gone from him.