Charles Darwin: His Life Told in an Autobiographical Chapter, and in a Selected Series of His Published Letters
This curious and lamentable loss of the higher æsthetic tastes is all the odder, as books on history, biographies, and travels (independently of any scientific facts which they may contain), and essays on all sorts of subjects interest me as much as ever they did. My mind seems to have become a kind of machine for grinding general laws out of large collections of facts, but why this should have caused the atrophy of that part of the brain alone, on which the higher tastes depend, I cannot conceive. A man with a mind more highly organised or better constituted than mine, would not, I suppose, have thus suffered; and if I had to live my life again, I would have made a rule to read some poetry and listen to some music at least once every week; for perhaps the parts of my brain now atrophied would thus have been kept active through use. The loss of these tastes is a loss of happiness, and may possibly be injurious to the intellect, and more probably to the moral character, by enfeebling the emotional part of our nature.
My books have sold largely in England, have been translated into many languages, and passed through several editions in foreign countries. I have heard it said that the success of a work abroad is the best test of its enduring value. I doubt whether this is at all trustworthy; but judged by this standard my name ought to last for a few years. Therefore it may be worth while to try to analyse the mental qualities and the conditions on which my success has depended; though I am aware that no man can do this correctly.
I have no great quickness of apprehension or wit which is so remarkable in some clever men, for instance, Huxley. I am therefore a poor critic: a paper or book, when first read, generally excites my admiration, and it is only after considerable reflection that I perceive the weak points. My power to follow a long and purely abstract train of thought is very limited; and therefore I could never have succeeded with metaphysics or mathematics. My memory is extensive, yet hazy: it suffices to make me cautious by vaguely telling me that I have observed or read something opposed to the conclusion which I am drawing, or on the other hand in favour of it; and after a time I can generally recollect where to search for my authority. So poor in one sense is my memory, that I have never been able to remember for more than a few days a single date or a line of poetry.
Some of my critics have said, "Oh, he is a good observer, but he has no power of reasoning!" I do not think that this can be true, for the Origin of Species is one long argument from the beginning to the end, and it has convinced not a few able men. No one could have written it without having some power of reasoning. I have a fair share of invention, and of common sense or judgment, such as every fairly successful lawyer or doctor must have, but not, I believe, in any higher degree.
On the favourable side of the balance, I think that I am superior to the common run of men in noticing things which easily escape attention, and in observing them carefully. My industry has been nearly as great as it could have been in the observation and collection of facts. What is far more important, my love of natural science has been steady and ardent.
This pure love has, however, been much aided by the ambition to be esteemed by my fellow naturalists. From my early youth I have had the strongest desire to understand or explain whatever I observed, – that is, to group all facts under some general laws. These causes combined have given me the patience to reflect or ponder for any number of years over any unexplained problem. As far as I can judge, I am not apt to follow blindly the lead of other men. I have steadily endeavoured to keep my mind free so as to give up any hypothesis, however much beloved (and I cannot resist forming one on every subject), as soon as facts are shown to be opposed to it. Indeed, I have had no choice but to act in this manner, for with the exception of the Coral Reefs, I cannot remember a single first-formed hypothesis which had not after a time to be given up or greatly modified. This has naturally led me to distrust greatly, deductive reasoning in the mixed sciences. On the other hand, I am not very sceptical, – a frame of mind which I believe to be injurious to the progress of science. A good deal of scepticism in a scientific man is advisable to avoid much loss of time, [but] I have met with not a few men, who, I feel sure, have often thus been deterred from experiment or observations, which would have proved directly or indirectly serviceable.
In illustration, I will give the oddest case which I have known. A gentleman (who, as I afterwards heard, is a good local botanist) wrote to me from the Eastern counties that the seeds or beans of the common field-bean had this year everywhere grown on the wrong side of the pod. I wrote back, asking for further information, as I did not understand what was meant; but I did not receive any answer for a very long time. I then saw in two newspapers, one published in Kent and the other in Yorkshire, paragraphs stating that it was a most remarkable fact that "the beans this year had all grown on the wrong side." So I thought there must be some foundation for so general a statement. Accordingly, I went to my gardener, an old Kentish man, and asked him whether he had heard anything about it, and he answered, "Oh, no, sir, it must be a mistake, for the beans grow on the wrong side only on leap-year." I then asked him how they grew in common years and how on leap-years, but soon found that he knew absolutely nothing of how they grew at any time, but he stuck to his belief.
After a time I heard from my first informant, who, with many apologies, said that he should not have written to me had he not heard the statement from several intelligent farmers; but that he had since spoken again to every one of them, and not one knew in the least what he had himself meant. So that here a belief – if indeed a statement with no definite idea attached to it can be called a belief – had spread over almost the whole of England without any vestige of evidence.
I have known in the course of my life only three intentionally falsified statements, and one of these may have been a hoax (and there have been several scientific hoaxes) which, however, took in an American Agricultural Journal. It related to the formation in Holland of a new breed of oxen by the crossing of distinct species of Bos (some of which I happen to know are sterile together), and the author had the impudence to state that he had corresponded with me, and that I had been deeply impressed with the importance of his result. The article was sent to me by the editor of an English Agricultural Journal, asking for my opinion before republishing it.
A second case was an account of several varieties, raised by the author from several species of Primula, which had spontaneously yielded a full complement of seed, although the parent plants had been carefully protected from the access of insects. This account was published before I had discovered the meaning of heterostylism, and the whole statement must have been fraudulent, or there was neglect in excluding insects so gross as to be scarcely credible.
The third case was more curious: Mr. Huth published in his book on 'Consanguineous Marriage' some long extracts from a Belgian author, who stated that he had interbred rabbits in the closest manner for very many generations, without the least injurious effects. The account was published in a most respectable Journal, that of the Royal Society of Belgium; but I could not avoid feeling doubts – I hardly know why, except that there were no accidents of any kind, and my experience in breeding animals made me think this improbable.
So with much hesitation I wrote to Professor Van Beneden, asking him whether the author was a trustworthy man. I soon heard in answer that the Society had been greatly shocked by discovering that the whole account was a fraud.43 The writer had been publicly challenged in the journal to say where he had resided and kept his large stock of rabbits while carrying on his experiments, which must have consumed several years, and no answer could be extracted from him.
My habits are methodical, and this has been of not a little use for my particular line of work. Lastly, I have had ample leisure from not having to earn my own bread. Even ill-health, though it has annihilated several years of my life, has saved me from the distractions of society and amusement.
Therefore, my success as a man of science, whatever this may have amounted to, has been determined, as far as I can judge, by complex and diversified mental qualities and conditions. Of these, the most important have been – the love of science – unbounded patience in long reflecting over any subject – industry in observing and collecting facts – and a fair share of invention as well as of common-sense. With such moderate abilities as I possess, it is truly surprising that I should have influenced to a considerable extent the belief of scientific men on some important points.
CHAPTER III.
RELIGION
My father in his published works was reticent on the matter of religion, and what he has left on the subject was not written with a view to publication.44
I believe that his reticence arose from several causes. He felt strongly that a man's religion is an essentially private matter, and one concerning himself alone. This is indicated by the following extract from a letter of 1879: —45
"What my own views may be is a question of no consequence to any one but myself. But, as you ask, I may state that my judgment often fluctuates… In my most extreme fluctuations I have never been an Atheist in the sense of denying the existence of a God. I think that generally (and more and more as I grow older), but not always, that an Agnostic would be the more correct description of my state of mind."
He naturally shrank from wounding the sensibilities of others in religious matters, and he was also influenced by the consciousness that a man ought not to publish on a subject to which he has not given special and continuous thought. That he felt this caution to apply to himself in the matter of religion is shown in a letter to Dr. F. E. Abbott, of Cambridge, U.S. (September 6, 1871). After explaining that the weakness arising from bad health prevented him from feeling "equal to deep reflection, on the deepest subject which can fill a man's mind," he goes on to say: "With respect to my former notes to you, I quite forget their contents. I have to write many letters, and can reflect but little on what I write; but I fully believe and hope that I have never written a word, which at the time I did not think; but I think you will agree with me, that anything which is to be given to the public ought to be maturely weighed and cautiously put. It never occurred to me that you would wish to print any extract from my notes: if it had, I would have kept a copy. I put 'private' from habit, only as yet partially acquired, from some hasty notes of mine having been printed, which were not in the least degree worth printing, though otherwise unobjectionable. It is simply ridiculous to suppose that my former note to you would be worth sending to me, with any part marked which you desire to print; but if you like to do so, I will at once say whether I should have any objection. I feel in some degree unwilling to express myself publicly on religious subjects, as I do not feel that I have thought deeply enough to justify any publicity."
What follows is from another letter to Dr. Abbott (November 16, 1871), in which my father gives more fully his reasons for not feeling competent to write on religious and moral subjects: —
"I can say with entire truth that I feel honoured by your request that I should become a contributor to the Index, and am much obliged for the draft. I fully, also, subscribe to the proposition that it is the duty of every one to spread what he believes to be the truth; and I honour you for doing so, with so much devotion and zeal. But I cannot comply with your request for the following reasons; and excuse me for giving them in some detail, as I should be very sorry to appear in your eyes ungracious. My health is very weak: I never pass 24 hours without many hours of discomfort, when I can do nothing whatever. I have thus, also, lost two whole consecutive months this season. Owing to this weakness, and my head being often giddy, I am unable to master new subjects requiring much thought, and can deal only with old materials. At no time am I a quick thinker or writer: whatever I have done in science has solely been by long pondering, patience and industry.
"Now I have never systematically thought much on religion in relation to science, or on morals in relation to society; and without steadily keeping my mind on such subjects for a long period, I am really incapable of writing anything worth sending to the Index."
He was more than once asked to give his views on religion, and he had, as a rule, no objection to doing so in a private letter. Thus, in answer to a Dutch student, he wrote (April 2, 1873): —
"I am sure you will excuse my writing at length, when I tell you that I have long been much out of health, and am now staying away from my home for rest.
"It is impossible to answer your question briefly; and I am not sure that I could do so, even if I wrote at some length. But I may say that the impossibility of conceiving that this grand and wondrous universe, with our conscious selves, arose through chance, seems to me the chief argument for the existence of God; but whether this is an argument of real value, I have never been able to decide. I am aware that if we admit a First Cause, the mind still craves to know whence it came, and how it arose. Nor can I overlook the difficulty from the immense amount of suffering through the world. I am, also, induced to defer to a certain extent to the judgment of the many able men who have fully believed in God; but here again I see how poor an argument this is. The safest conclusion seems to me that the whole subject is beyond the scope of man's intellect; but man can do his duty."
Again in 1879 he was applied to by a German student, in a similar manner. The letter was answered by a member of my father's family, who wrote: —
"Mr. Darwin begs me to say that he receives so many letters, that he cannot answer them all.
"He considers that the theory of Evolution is quite compatible with the belief in a God; but that you must remember that different persons have different definitions of what they mean by God."
This, however, did not satisfy the German youth, who again wrote to my father, and received from him the following reply: —
"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 passages 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 years46 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 God 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 manuscripts 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 God 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 shell 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 passing 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 pass 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 circumstances.
"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 God 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 God 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 God; 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 God, 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 God, 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 God, 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 analogous 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?