Today | News | Books | Recipes Adventure | Science Fiction | Ghost stories | Poetry | Children | History Bookject in Mr. Darwin's book." The sentence
in italics is no doubt the one referred to in the letter to Lyell. See
Letter 243.), has a sentence with respect to the "Origin," something to
the effect that the higher law of Providential Arrangement should always
be stated. But astronomers do not state that God directs the course
of each comet and planet. The view that each variation has been
providentially arranged seems to me to make Natural Selection entirely
superfluous, and indeed takes the whole case of the appearance of new
species out of the range of science. But what makes me most object to
Asa Gray's view is the study of the extreme variability of domestic
animals. He who does not suppose that each variation in the pigeon was
providentially caused, by accumulating which variations, man made
a Fantail, cannot, I think, logically argue that the tail of the
woodpecker was formed by variations providentially ordained. It seems
to me that variations in the domestic and wild conditions are due to
unknown causes, and are without purpose, and in so far accidental; and
that they become purposeful only when they are selected by man for his
pleasure, or by what we call Natural Selection in the struggle for life,
and under changing conditions. I do not wish to say that God did not
foresee everything which would ensue; but here comes very nearly the
same sort of wretched imbroglio as between freewill and preordained
necessity. I doubt whether I have made what I think clear; but certainly
A. Gray's notion of the courses of variation having been led like a
stream of water by gravity, seems to me to smash the whole affair. It
reminds me of a Spaniard whom I told I was trying to make out how the
Cordillera was formed; and he answered me that it was useless, for "God
made them." It may be said that God foresaw how they would be made.
I wonder whether Herschel would say that you ought always to give the
higher providential law, and declare that God had ordered all certain
changes of level, that certain mountains should arise. I must think
that such views of Asa Gray and Herschel merely show that the subject in
their minds is in Comte's theological stage of science...
Of course I do not want any answer to my quasi-theological discussion,
but only for you to think of my notions, if you understand them.
I hope to Heaven your long and great labours on your new edition are
drawing to a close.
LETTER 131. TO C. LYELL. Torquay, [August 13th, 1861].
Very many thanks for the orchids, which have proved extremely useful to
me in two ways I did not anticipate, but were too monstrous (yet of some
use) for my special purpose.
When you come to "Deification" (131/1. See Letter 105, note.), ask
yourself honestly whether what you are thinking applies to the endless
variations of domestic productions, which man accumulates for his mere
fancy or use. No doubt these are all caused by some unknown law, but
I cannot believe they were ordained for any purpose, and if not so
ordained under domesticity, I can see no reason to believe that they
were ordained in a state of nature. Of course it may be said, when you
kick a stone, or a leaf falls from a tree, that it was ordained, before
the foundations of the world were laid, exactly where that stone or leaf
should lie. In this sense the subject has no interest for me.
Once again, many thanks for the orchids; you must let me repay you what
you paid the collector.
LETTER 132. TO C. LYELL.
(132/1. The first paragraph probably refers to the proof-sheets of
Lyell's "Antiquity of Man," but the passage referred to seems not to
occur in the book.)
Torquay, August 21st [1861].
...I have really no criticism, except a trifling one in pencil near the
end, which I have inserted on account of dominant and important species
generally varying most. You speak of "their views" rather as if you were
a thousand miles away from such wretches, but your concluding paragraph
shows that you are one of the wretches.
I am pleased that you approve of Hutton's review. (132/2. "Some Remarks
on Mr. Darwin's Theory," by F.W. Hutton. "Geologist," Volume IV.,
page 132 (1861). See Letter 124.) It seemed to me to take a more
philosophical view of the manner of judging the question than any other
review. The sentence you quote from it seems very true, but I do not
agree with the theological conclusion. I think he quotes from Asa Gray,
certainly not from me; but I have neither A. Gray nor "Origin" with me.
Indeed, I have over and over again said in the "Origin" that Natural
Selection does nothing without variability; I have given a whole chapter
on laws, and used the strongest language how ignorant we are on these
laws. But I agree that I have somehow (Hooker says it is owing to
my title) not made the great and manifest importance of previous
variability plain enough. Breeders constantly speak of Selection as
the one great means of improvement; but of course they imply individual
differences, and this I should have thought would have been obvious to
all in Natural Selection; but it has not been so.
I have just said that I cannot agree with "which variations are the
effects of an unknown law, ordained and guided without doubt by an
intelligent cause on a preconceived and definite plan." Will you
honestly tell me (and I should be really much obliged) whether you
believe that the shape of my nose (eheu!) was ordained and "guided by
an intelligent cause?" (132/3. It should be remembered that the shape
of his nose nearly determined Fitz-Roy to reject Darwin as naturalist to
H.M.S. "Beagle" ("Life and Letters," I., page 60).) By the selection of
analogous and less differences fanciers make almost generic differences
in their pigeons; and can you see any good reason why the Natural
Selection of analogous individual differences should not make new
species? If you say that God ordained that at some time and place a
dozen slight variations should arise, and that one of them alone should
be preserved in the struggle for life and the other eleven should perish
in the first or few first generations, then the saying seems to me
mere verbiage. It comes to merely saying that everything that is, is
ordained.
Let me add another sentence. Why should you or I speak of variation
as having been ordained and guided, more than does an astronomer, in
discussing the fall of a meteoric stone? He would simply say that it was
drawn to our earth by the attraction of gravity, having been displaced
in its course by the action of some quite unknown laws. Would you have
him say that its fall at some particular place and time was "ordained
and guided without doubt by an intelligent cause on a preconceived and
definite plan"? Would you not call this theological pedantry or display?
I believe it is not pedantry in the case of species, simply because
their formation has hitherto been viewed as beyond law; in fact, this
branch of science is still with most people under its theological phase
of development. The conclusion wh |