On the whole, then, the supporters of Mr. Darwin's views in 1860 were numerically extremely insignificant. There is not the slightest doubt that, if a general council of the Church scientific had been held at that time, we should have been condemned by an overwhelming majority. And there is as little doubt that, if such a council gathered now, the decree would be of an exactly contrary nature. It would indicate a lack of sense, as well as of modesty, to ascribe to the men of that generation less capacity or less honesty than their successors possess. What, then, are the causes which led instructed and fair-judging men of that day to arrive at a judgment so different from that which seems just and fair to those who follow them? That is really one of the most interesting of all questions connected with the history of science, and I shall try to answer it. I am afraid that in order to do so I must run the risk of appearing egotistical.
However, if I tell my own story it is only because I know it better than that of other people.
I think I must have read the 'Vestiges' before I left England in 1846; but, if I did, the book made very little impression upon me, and I was not brought into serious contact with the 'Species' question until after 1850.
At that time, I had long done with the Pentateuchal cosmogony, which had been impressed upon my childish understanding as Divine truth, with all the authority of parents and instructors, and from which it had cost me many a struggle to get free. But my mind was unbiassed in respect of any doctrine which presented itself, if it professed to be based on purely philosophical and scientific reasoning. It seemed to me then (as it does now) that "creation," in the ordinary sense of the word, is perfectly conceivable. Ifind no difficulty in imagining that, at some former period, this universe was not in existence; and that it made its appearance in six days (or instantaneously, if that is preferred), in consequence of the volition of some pre-existent Being. Then, as now, the so-called a priori arguments against Theism; and, given a Deity, against the possibility of creative acts, appeared to me to be devoid of reasonable foundation. I had not then, and I have not now, the smallest a priori objection to raise to the account of the creation of animals and plants given in 'Paradise Lost,' in which Milton so vividly embodies the natural sense of Genesis. Far be it from me to say that it is untrue because it is impossible. I confine myself to what must be regarded as a modest and reasonable request for some particle of evidence that the existing species of animals and plants did originate in that way, as a condition of my belief in a statement which appears to me to be highly improbable.
And, by way of being perfectly fair, I had exactly the same answer to give to the evolutionists of 1851-8. Within the ranks of the biologists, at that time, I met with nobody, except Dr. Grant, of University College, who had a word to say for Evolution--and his advocacy was not calculated to advance the cause. Outside these ranks, the only person known to me whose knowledge and capacity compelled respect, and who was, at the same time, a thorough-going evolutionist, was Mr. Herbert Spencer, whose acquaintance Imade, I think, in 1852, and then entered into the bonds of a friendship which, I am happy to think, has known no interruption. Many and prolonged were the battles we fought on this topic. But even my friend's rare dialectic skill and copiousness of apt illustration could not drive me from my agnostic position. I took my stand upon two grounds: firstly, that up to that time, the evidence in favour of transmutation was wholly insufficient; and secondly, that no suggestion respecting the causes of the transmutation assumed, which had been made, was in any way adequate to explain the phenomena. Looking back at the state of knowledge at that time, I really do not see that any other conclusion was justifiable.
In those days I had never even heard of Treviranus' 'Biologie.' However, Ihad studied Lamarck attentively and I had read the 'Vestiges' with due care; but neither of them afforded me any good ground for changing my negative and critical attitude. As for the 'Vestiges,' I confess that the book simply irritated me by the prodigious ignorance and thoroughly unscientific habit of mind manifested by the writer. If it had any influence on me at all, it set me against Evolution; and the only review Iever have qualms of conscience about, on the ground of needless savagery, is one I wrote on the 'Vestiges' while under that influence.
