FOOTNOTES:

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 Kentand 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, exceptthat 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.

FOOTNOTES:[5]The late Mr. Hensleigh Wedgwood's house in Surrey.[6]Kept by Rev. G. Case, minister of the Unitarian Chapel in the High Street. Mrs. Darwin was a Unitarian and attended Mr. Case's chapel, and my father as a little boy went there with his elder sisters. But both he and his brother were christened and intended to belong to the Church of England; and after his early boyhood he seems usually to have gone to church and not to Mr. Case's. It appears (St. James's Gazette, December 15, 1883) that a mural tablet has been erected to his memory in the chapel, which is now known as the "Free Christian Church."—F. D.[7]Rev. W. A. Leighton remembers his bringing a flower to school and saying that his mother had taught him how by looking at the inside of the blossom the name of the plant could be discovered. Mr. Leighton goes on, "This greatly roused my attention and curiosity, and I inquired of him repeatedly how this could be done?"—but his lesson was naturally enough not transmissible.—F. D.[8]His father wisely treated this tendency not by making crimes of the fibs, but by making light of the discoveries.—F. D.[9]The house of his uncle, Josiah Wedgwood, the younger.[10]It is curious that another Shrewsbury boy should have been impressed by this military funeral; Mr. Gretton, in hisMemory's Harkback, says that the scene is so strongly impressed on his mind that he could "walk straight to the spot in St. Chad's churchyard where the poor fellow was buried." The soldier was an Inniskilling Dragoon, and the officer in command had been recently wounded at Waterloo, where his corps did good service against the French Cuirassiers.[11]He lodged at Mrs. Mackay's, 11, Lothian Street. What little the records of Edinburgh University can reveal has been published in theEdinburgh Weekly Dispatch, May 22, 1888; and in theSt. James's Gazette, February 16, 1888. From the latter journal it appears that he and his brother Erasmus made more use of the library than was usual among the students of their time.[12]I have heard him call to mind the pride he felt at the results of the successful treatment of a whole family with tartar emetic.—F. D.[13]Dr. Coldstream died September 17, 1863; see Crown 16mo. Book Tract. No. 19 of the Religious Tract Society (no date).[14]The society was founded in 1823, and expired about 1848 (Edinburgh Weekly Dispatch, May 22, 1888).[15]Josiah Wedgwood, the son of the founder of the Etruria Works.[16]Justum et tenacem propositi virumNon civium ardor prava jubentium,Non vultus instantis tyranniMente quatit solida.[17]Tenth in the list of January 1831.[18]I gather from some of my father's contemporaries that he has exaggerated the Bacchanalian nature of those parties.—F. D.[19]Rev. C. Whitley, Hon. Canon of Durham, formerly Reader in Natural Philosophy in Durham University.[20]The late John Maurice Herbert, County Court Judge of Cardiff and the Monmouth Circuit.[21]Afterwards Sir H. Thompson, first baronet.[22]TheCambridge Ray Club, which in 1887 attained its fiftieth anniversary, is the direct descendant of these meetings, having been founded to fill the blank caused by the discontinuance, in 1836, of Henslow's Friday evenings. See Professor Babington's pamphlet,The Cambridge Ray Club, 1887.[23]Mr. Jenyns (now Blomefield) described the fish for theZoology of the Voyage of H.M.S. Beagle; and is author of a long series of papers, chiefly Zoological. In 1887 he printed, for private circulation, an autobiographical sketch,Chapters in my Life, and subsequently some (undated) addenda. The well-known Soame Jenyns was cousin to Mr. Jenyns' father.[24]In connection with this tour my father used to tell a story about Sedgwick: they had started from their inn one morning, and had walked a mile or two, when Sedgwick suddenly stopped, and vowed that he would return, being certain "that damned scoundrel" (the waiter) had not given the chambermaid the sixpence intrusted to him for the purpose. He was ultimately persuaded to give up the project, seeing that there was no reason for suspecting the waiter of perfidy.—F. D.[25]Philosophical Magazine, 1842.[26]Josiah Wedgwood.[27]The Count d'Albanie's claim to Royal descent has been shown to be baaed on a myth. See theQuarterly Review, 1847, vol. lxxxi. p. 83; also Hayward'sBiographical and Critical Essays, 1873, vol. ii. p. 201.[28]Read at the meeting held November 16, 1835, and printed in a pamphlet of 31 pp. for distribution among the members of the Society.[29]In Fitzwilliam Street.[30]Geolog. Soc. Proc.ii. 1838, pp. 416-449.[31]1839, pp. 39-82.[32]Geolog. Soc. Proc.iii. 1842.[33]Geolog. Trans.v. 1840.[34]Geolog. Soc. Proc.ii. 1838.[35]Philosophical Magazine, 1842.[36]The slight repetition here observable is accounted for by the notes on Lyell, &c., having been added in April, 1881, a few years after the rest of theRecollectionswere written.—F. D.[37]A passage referring to X. is here omitted.—F. D.[38]Geological Observations, 2nd Edit. 1876.Coral Reefs, 2nd Edit. 1874[39]Published by the Ray Society.[40]Miss Bird is mistaken, as I learn from Professor Mitsukuri.—F. D.[41]Geolog. Survey Mem., 1846.[42]Between November 1881 and February 1884, 8500 copies were sold.—F. D.[43]The falseness of the published statements on which Mr. Huth relied were pointed out in a slip inserted in all the unsold copies of his book,The Marriage of near Kin.—F. D.

[5]The late Mr. Hensleigh Wedgwood's house in Surrey.

[6]Kept by Rev. G. Case, minister of the Unitarian Chapel in the High Street. Mrs. Darwin was a Unitarian and attended Mr. Case's chapel, and my father as a little boy went there with his elder sisters. But both he and his brother were christened and intended to belong to the Church of England; and after his early boyhood he seems usually to have gone to church and not to Mr. Case's. It appears (St. James's Gazette, December 15, 1883) that a mural tablet has been erected to his memory in the chapel, which is now known as the "Free Christian Church."—F. D.

[7]Rev. W. A. Leighton remembers his bringing a flower to school and saying that his mother had taught him how by looking at the inside of the blossom the name of the plant could be discovered. Mr. Leighton goes on, "This greatly roused my attention and curiosity, and I inquired of him repeatedly how this could be done?"—but his lesson was naturally enough not transmissible.—F. D.

[8]His father wisely treated this tendency not by making crimes of the fibs, but by making light of the discoveries.—F. D.

[9]The house of his uncle, Josiah Wedgwood, the younger.

[10]It is curious that another Shrewsbury boy should have been impressed by this military funeral; Mr. Gretton, in hisMemory's Harkback, says that the scene is so strongly impressed on his mind that he could "walk straight to the spot in St. Chad's churchyard where the poor fellow was buried." The soldier was an Inniskilling Dragoon, and the officer in command had been recently wounded at Waterloo, where his corps did good service against the French Cuirassiers.

[11]He lodged at Mrs. Mackay's, 11, Lothian Street. What little the records of Edinburgh University can reveal has been published in theEdinburgh Weekly Dispatch, May 22, 1888; and in theSt. James's Gazette, February 16, 1888. From the latter journal it appears that he and his brother Erasmus made more use of the library than was usual among the students of their time.

[12]I have heard him call to mind the pride he felt at the results of the successful treatment of a whole family with tartar emetic.—F. D.

[13]Dr. Coldstream died September 17, 1863; see Crown 16mo. Book Tract. No. 19 of the Religious Tract Society (no date).

[14]The society was founded in 1823, and expired about 1848 (Edinburgh Weekly Dispatch, May 22, 1888).

[15]Josiah Wedgwood, the son of the founder of the Etruria Works.

[16]Justum et tenacem propositi virumNon civium ardor prava jubentium,Non vultus instantis tyranniMente quatit solida.

[16]

Justum et tenacem propositi virumNon civium ardor prava jubentium,Non vultus instantis tyranniMente quatit solida.

[17]Tenth in the list of January 1831.

[18]I gather from some of my father's contemporaries that he has exaggerated the Bacchanalian nature of those parties.—F. D.

[19]Rev. C. Whitley, Hon. Canon of Durham, formerly Reader in Natural Philosophy in Durham University.

[20]The late John Maurice Herbert, County Court Judge of Cardiff and the Monmouth Circuit.

[21]Afterwards Sir H. Thompson, first baronet.

[22]TheCambridge Ray Club, which in 1887 attained its fiftieth anniversary, is the direct descendant of these meetings, having been founded to fill the blank caused by the discontinuance, in 1836, of Henslow's Friday evenings. See Professor Babington's pamphlet,The Cambridge Ray Club, 1887.

[23]Mr. Jenyns (now Blomefield) described the fish for theZoology of the Voyage of H.M.S. Beagle; and is author of a long series of papers, chiefly Zoological. In 1887 he printed, for private circulation, an autobiographical sketch,Chapters in my Life, and subsequently some (undated) addenda. The well-known Soame Jenyns was cousin to Mr. Jenyns' father.

[24]In connection with this tour my father used to tell a story about Sedgwick: they had started from their inn one morning, and had walked a mile or two, when Sedgwick suddenly stopped, and vowed that he would return, being certain "that damned scoundrel" (the waiter) had not given the chambermaid the sixpence intrusted to him for the purpose. He was ultimately persuaded to give up the project, seeing that there was no reason for suspecting the waiter of perfidy.—F. D.

[25]Philosophical Magazine, 1842.

[26]Josiah Wedgwood.

[27]The Count d'Albanie's claim to Royal descent has been shown to be baaed on a myth. See theQuarterly Review, 1847, vol. lxxxi. p. 83; also Hayward'sBiographical and Critical Essays, 1873, vol. ii. p. 201.

[28]Read at the meeting held November 16, 1835, and printed in a pamphlet of 31 pp. for distribution among the members of the Society.

[29]In Fitzwilliam Street.

[30]Geolog. Soc. Proc.ii. 1838, pp. 416-449.

[31]1839, pp. 39-82.

[32]Geolog. Soc. Proc.iii. 1842.

[33]Geolog. Trans.v. 1840.

[34]Geolog. Soc. Proc.ii. 1838.

[35]Philosophical Magazine, 1842.

[36]The slight repetition here observable is accounted for by the notes on Lyell, &c., having been added in April, 1881, a few years after the rest of theRecollectionswere written.—F. D.

[37]A passage referring to X. is here omitted.—F. D.

[38]Geological Observations, 2nd Edit. 1876.Coral Reefs, 2nd Edit. 1874

[39]Published by the Ray Society.

[40]Miss Bird is mistaken, as I learn from Professor Mitsukuri.—F. D.

[41]Geolog. Survey Mem., 1846.

[42]Between November 1881 and February 1884, 8500 copies were sold.—F. D.

[43]The falseness of the published statements on which Mr. Huth relied were pointed out in a slip inserted in all the unsold copies of his book,The Marriage of near Kin.—F. D.

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 thatI 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 theIndex, 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: Ineverpass 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 theIndex."

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 years[46]I was led to think much aboutreligion. Whilst on board theBeagleI 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 hingeof 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 theVariation 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 anddrinking, 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 remembermy 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 theOrigin 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 possessedby 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 theAutobiography. The first one refers toThe Boundaries of Science: a Dialogue, published inMacmillan's Magazine, for July 1861.

C. D. to Miss Julia Wedgwood, July 11 [1861].

Some one has sent usMacmillan, 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 accumulation a pouter or fantail pigeon, as providentially designed for man's amusement, he does not know what toanswer; 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 accumulated variations by which the beautifully-adapted woodpecker 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 thisdesignedly. 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 Goddesignedlykilled 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 God 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 theirfirstbirth 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-writtenCreed 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 thatthere is then necessarily any purpose. Would there be purpose if the lowest organisms alone, destitute 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 whichcan add to the impression here given of his attitude 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'sTruths for the Times, which my father allowed to be published in theIndex.[45]Addressed to Mr. J. Fordyce, and published by him in hisAspects 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 assigned 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]TheOrigin 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 multitudes 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 theFertilisation of Orchids, and uponThe 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 God, is without God, inasmuch as he is unconvinced of the existence of a Deity. My father's replies implied his preference for the unaggressive attitude 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 class of thinkers to which Dr. Aveling belongs.THE STUDY AT DOWNTHE STUDY AT DOWN.[52]]

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

[45]Addressed to Mr. J. Fordyce, and published by him in hisAspects 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 assigned 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]TheOrigin 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 multitudes 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 theFertilisation of Orchids, and uponThe 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 God, is without God, inasmuch as he is unconvinced of the existence of a Deity. My father's replies implied his preference for the unaggressive attitude 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 class of thinkers to which Dr. Aveling belongs.

THE STUDY AT DOWN

THE STUDY AT DOWN.[52]]

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 shore excursions from theBeagle, 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, withwonderful 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 glass 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.

His beard was full and almost untrimmed, the hair being grey and white, fine rather than coarse, and wavy or frizzled. His moustache was somewhat disfigured by being cut short and square across. He became very bald, having only a fringe of dark hair behind.

His face was ruddy in colour, and this perhaps made people think him less of an invalid than he was. He wrote to Sir Joseph Hooker (June 13, 1849), "Every one tells me that I look quite blooming and beautiful; and most think I am shamming, but you have never been one of those." And it must be remembered that at this time he was miserably ill, far worse than in later years. His eyes were bluish grey under deep overhanging brows, with thick, bushy projecting eye-brows. His high forehead was deeply wrinkled, but otherwise his face was not much marked or lined. His expression showed no signs of the continual discomfort he suffered.

When he was excited with pleasant talk his whole manner was wonderfully bright and animated, and his face shared to the full in the general animation. His laugh was a free and sounding peal, like that of a man who gives himself sympathetically and with enjoyment to the person and the thing which have amused him. He often used some sort of gesture with his laugh, lifting up his hands or bringing one down with a slap. I think, generally speaking, he was given to gesture, and often used his hands in explaining anything (e.g.the fertilisation of a flower) in a way that seemed rather an aid to himself than to the listener. He did this on occasions when most people would illustrate their explanations by means of a rough pencil sketch.

He wore dark clothes, of a loose and easy fit. Of late years he gave up the tall hat even in London, and wore a soft black one in winter, and a big straw hat in summer. His usual out-of-doors dress was the short cloak in which Elliot and Fry's photograph[54]represents him, leaning against the pillar of the verandah. Two peculiarities of his indoor dress were that he almost always wore a shawl over his shoulders, and that he had great loose cloth boots lined with fur which he could slip on over his indoor shoes.

He rose early, and took a short turn before breakfast, a habit which began when he went for the first time to a water-cure establishment, and was preserved till almost the end of his life. I used, as a little boy, to like going out with him, and I have a vague sense of the red of the winter sunrise, and a recollection of the pleasant companionship, and a certain honour and glory in it. He used to delight me as a boy by telling me how, in still earlier walks, on dark winter mornings, he had once or twice met foxes trotting home at the dawning.

After breakfasting alone about 7.45, he went to work at once, considering the 1½ hour between 8 and 9.30 one of his best working times. At 9.30 he came in to the drawing-room for his letters—rejoicing if the post was a light one and being sometimes much worried if it was not. He would then hear any family letters read aloud as he lay on the sofa.

The reading aloud, which also included part of a novel, lasted till about half-past ten, when he went back to work till twelve or a quarter past. By this time he considered his day's work over, and would often say, in a satisfied voice, "I'vedone a good day's work." He then went out of doors whether it was wet or fine; Polly, his white terrier, went with him in fair weather, but in rain she refused or might be seen hesitating in the verandah, with a mixed expression of disgust and shame at her own want of courage; generally, however, her conscience carried the day, and as soon as he was evidently gone she could not bear to stay behind.

My father was always fond of dogs, and as a young man had the power of stealing away the affections of his sister's pets; at Cambridge, he won the love of his cousin W. D. Fox's dog, and this may perhaps have been the little beast which used to creep down inside his bed and sleep at the foot every night. My father had a surly dog, who was devoted to him, but unfriendly to every one else, and when he came back from theBeaglevoyage, the dog remembered him, but in a curious way, which my father was fond of telling. He went into the yardand shouted in his old manner; the dog rushed out and set off with him on his walk, showing no more emotion or excitement than if the same thing had happened the day before, instead of five years ago. This story is made use of in theDescent of Man, 2nd Edit. p. 74.

In my memory there were only two dogs which had much connection with my father. One was a large black and white half-bred retriever, called Bob, to which we, as children, were much devoted. He was the dog of whom the story of the "hot-house face" is told in theExpression of the Emotions.

But the dog most closely associated with my father was the above-mentioned Polly, a rough, white fox-terrier. She was a sharp-witted, affectionate dog; when her master was going away on a journey, she always discovered the fact by the signs of packing going on in the study, and became low-spirited accordingly. She began, too, to be excited by seeing the study prepared for his return home. She was a cunning little creature, and used to tremble or put on an air of misery when my father passed, while she was waiting for dinner, just as if she knew that he would say (as he did often say) that "she was famishing." My father used to make her catch biscuits off her nose, and had an affectionate and mock-solemn way of explaining to her before-hand that she must "be a very good girl." She had a mark on her back where she had been burnt, and where the hair had re-grown red instead of white, and my father used to commend her for this tuft of hair as being in accordance with his theory of pangenesis; her father had been a red bull-terrier, thus the red hair appearing after the burn showed the presence of latent red gemmules. He was delightfully tender to Polly, and never showed any impatience at the attentions she required, such as to be let in at the door, or out at the verandah window, to bark at "naughty people," a self-imposed duty she much enjoyed. She died, or rather had to be killed, a few days after his death.[55]

My father's mid-day walk generally began by a call at the greenhouse, where he looked at any germinating seeds or experimental plants which required a casual examination, but he hardly ever did any serious observing at this time. Then he went on for his constitutional—either round the "Sand-walk," or outside his own grounds in the immediate neighbourhood of the house. The "Sand-walk" was a narrow strip of land 1½ acre in extent, with a gravel-walk round it. On oneside of it was a broad old shaw with fair-sized oaks in it, which made a sheltered shady walk; the other side was separated from a neighbouring grass field by a low quickset hedge, over which you could look at what view there was, a quiet little valley losing itself in the upland country towards the edge of the Westerham hill, with hazel coppice and larch plantation, the remnants of what was once a large wood, stretching away to the Westerham high road. I have heard my father say that the charm of this simple little valley was a decided factor in his choice of a home.

The Sand-walk was planted by my father with a variety of trees, such as hazel, alder, lime, hornbeam, birch, privet, and dogwood, and with a long line of hollies all down the exposed side. In earlier times he took a certain number of turns every day, and used to count them by means of a heap of flints, one of which he kicked out on the path each time he passed. Of late years I think he did not keep to any fixed number of turns, but took as many as he felt strength for. The Sand-walk was our play-ground as children, and here we continually saw my father as he walked round. He liked to see what we were doing, and was ever ready to sympathize in any fun that was going on. It is curious to think how, with regard to the Sand-walk in connection with my father, my earliest recollections coincide with my latest; it shows the unvarying character of his habits.

Sometimes when alone he stood still or walked stealthily to observe birds or beasts. It was on one of these occasions that some young squirrels ran up his back and legs, while their mother barked at them in an agony from the tree. He always found birds' nests even up to the last years of his life, and we, as children, considered that he had a special genius in this direction. In his quiet prowls he came across the less common birds, but I fancy he used to conceal it from me as a little boy, because he observed the agony of mind which I endured at not having seen the siskin or goldfinch, or some other of the less common birds. He used to tell us how, when he was creeping noiselessly along in the "Big-Woods," he came upon a fox asleep in the daytime, which was so much astonished that it took a good stare at him before it ran off. A Spitz dog which accompanied him showed no sign of excitement at the fox, and he used to end the story by wondering how the dog could have been so faint-hearted.

Another favourite place was "Orchis Bank," above the quiet Cudham valley, where fly- and musk-orchis grew among the junipers, and Cephalanthera and Neottia under the beechboughs; the little wood "Hangrove," just above this, he was also fond of, and here I remember his collecting grasses, when he took a fancy to make out the names of all the common kinds. He was fond of quoting the saying of one of his little boys, who, having found a grass that his father had not seen before, had it laid by his own plate during dinner, remarking, "I are an extraordinary grass-finder!"

My father much enjoyed wandering idly in the garden with my mother or some of his children, or making one of a party, sitting on a bench on the lawn; he generally sat, however, on the grass, and I remember him often lying under one of the big lime-trees, with his head on the green mound at its foot. In dry summer weather, when we often sat out, the fly-wheel of the well was commonly heard spinning round, and so the sound became associated with those pleasant days. He used to like to watch us playing at lawn-tennis, and often knocked up a stray ball for us with the curved handle of his stick.

Though he took no personal share in the management of the garden, he had great delight in the beauty of flowers—for instance, in the mass of Azaleas which generally stood in the drawing-room. I think he sometimes fused together his admiration of the structure of a flower and of its intrinsic beauty; for instance, in the case of the big pendulous pink and white flowers of Diclytra. In the same way he had an affection, half-artistic, half-botanical, for the little blue Lobelia. In admiring flowers, he would often laugh at the dingy high-art colours, and contrast them with the bright tints of nature. I used to like to hear him admire the beauty of a flower; it was a kind of gratitude to the flower itself, and a personal love for its delicate form and colour. I seem to remember him gently touching a flower he delighted in; it was the same simple admiration that a child might have.

He could not help personifying natural things. This feeling came out in abuse as well as in praise—e.g.of some seedlings—"The little beggars are doing just what I don't want them to." He would speak in a half-provoked, half-admiring way of the ingenuity of the leaf of a Sensitive Plant in screwing itself out of a basin of water in which he had tried to fix it. One might see the same spirit in his way of speaking of Sundew, earthworms, &c.[56]

Within my memory, his only outdoor recreation, besides walking, was riding; this was taken up at the recommendation of Dr. Bence Jones, and we had the luck to find for him the easiest and quietest cob in the world, named "Tommy." He enjoyed these rides extremely, and devised a series of short rounds which brought him home in time for lunch. Our country is good for this purpose, owing to the number of small valleys which give a variety to what in a flat country would be a dull loop of road. I think he felt surprised at himself, when he remembered how bold a rider he had been, and how utterly old age and bad health had taken away his nerve. He would say that riding prevented him thinking much more effectually than walking—that having to attend to the horse gave him occupation sufficient to prevent any really hard thinking. And the change of scene which it gave him was good for spirits and health.

If I go beyond my own experience, and recall what I have heard him say of his love for sport, &c., I can think of a good deal, but much of it would be a repetition of what is contained in hisRecollections. He was fond of his gun as quite a boy, and became a good shot; he used to tell how in South America he killed twenty-three snipe in twenty-four shots. In telling the story he was careful to add that he thought they were not quite so wild as English snipe.

Luncheon at Down came after his mid-day walk; and here I may say a word or two about his meals generally. He had a boy-like love of sweets, unluckily for himself, since he was constantly forbidden to take them. He was not particularly successful in keeping the "vows," as he called them, which he made against eating sweets, and never considered them binding unless he made them aloud.

He drank very little wine, but enjoyed and was revived by the little he did drink. He had a horror of drinking, and constantly warned his boys that any one might be led into drinking too much. I remember, in my innocence as a small boy, asking him if he had been ever tipsy; and he answered very gravely that he was ashamed to say he had once drunk too much at Cambridge. I was much impressed, so that I know now the place where the question was asked.

After his lunch he read the newspaper, lying on the sofa in the drawing-room. I think the paper was the only non-scientific matter which he read to himself. Everything else, novels, travels, history, was read aloud to him. He took so wide an interest in life, that there was much to occupy him in newspapers, though he laughed at the wordiness of thedebates, reading them, I think, only in abstract. His interest in politics was considerable, but his opinion on these matters was formed rather by the way than with any serious amount of thought.

After he had read his paper, came his time for writing letters. These, as well as the MS. of his books, were written by him as he sat in a huge horse-hair chair by the fire, his paper supported on a board resting on the arms of the chair. When he had many or long letters to write, he would dictate them from a rough copy; these rough copies were written on the backs of manuscript or of proof-sheets, and were almost illegible, sometimes even to himself. He made a rule of keeping all letters that he received; this was a habit which he learnt from his father, and which he said had been of great use to him.

Many letters were addressed to him by foolish, unscrupulous people, and all of these received replies. He used to say that if he did not answer them, he had it on his conscience afterwards, and no doubt it was in great measure the courtesy with which he answered every one which produced the widespread sense of his kindness of nature which was so evident on his death.

He was considerate to his correspondents in other and lesser things—for instance, when dictating a letter to a foreigner, he hardly ever failed to say to me, "You'd better try and write well, as it's to a foreigner." His letters were generally written on the assumption that they would be carelessly read; thus, when he was dictating, he was careful to tell me to make an important clause begin with an obvious paragraph, "to catch his eye," as he often said. How much he thought of the trouble he gave others by asking questions, will be well enough shown by his letters.

He had a printed form to be used in replying to troublesome correspondents, but he hardly ever used it; I suppose he never found an occasion that seemed exactly suitable. I remember an occasion on which it might have been used with advantage. He received a letter from a stranger stating that the writer had undertaken to uphold Evolution at a debating society, and that being a busy young man, without time for reading, he wished to have a sketch of my father's views. Even this wonderful young man got a civil answer, though I think he did not get much material for his speech. His rule was to thank the donors of books, but not of pamphlets. He sometimes expressed surprise that so few thanked him for his books which he gave away liberally; the letters thathe did receive gave him much pleasure, because he habitually formed so humble an estimate of the value of all his works, that he was genuinely surprised at the interest which they excited.

In money and business matters he was remarkably careful and exact. He kept accounts with great care, classifying them, and balancing at the end of the year like a merchant. I remember the quick way in which he would reach out for his account-book to enter each cheque paid, as though he were in a hurry to get it entered before he had forgotten it. His father must have allowed him to believe that he would be poorer than he really was, for some of the difficulty experienced over finding a house in the country must have arisen from the modest sum he felt prepared to give. Yet he knew, of course, that he would be in easy circumstances, for in hisRecollectionshe mentions this as one of the reasons for his not having worked at medicine with so much zeal as he would have done if he had been obliged to gain his living.

He had a pet economy in paper, but it was rather a hobby than a real economy. All the blank sheets of letters received were kept in a portfolio to be used in making notes; it was his respect for paper that made him write so much on the backs of his old MS., and in this way, unfortunately, he destroyed large parts of the original MS. of his books. His feeling about paper extended to waste paper, and he objected, half in fun, to the habit of throwing a spill into the fire after it had been used for lighting a candle.

He had a great respect for pure business capacity, and often spoke with admiration of a relative who had doubled his fortune. And of himself would often say in fun that what he reallywasproud of was the money he had saved. He also felt satisfaction in the money he made by his books. His anxiety to save came in great measure from his fears that his children would not have health enough to earn their own livings, a foreboding which fairly haunted him for many years. And I have a dim recollection of his saying, "Thank God, you'll have bread and cheese," when I was so young that I was inclined to take it literally.

When letters were finished, about three in the afternoon, he rested in his bedroom, lying on the sofa, smoking a cigarette, and listening to a novel or other book not scientific. He only smoked when resting, whereas snuff was a stimulant, and was taken during working hours. He took snuff for many years of his life, having learnt the habit at Edinburgh as a student. He had a nice silver snuff-box given him byMrs. Wedgwood, of Maer, which he valued much—but he rarely carried it, because it tempted him to take too many pinches. In one of his early letters he speaks of having given up snuff for a month, and describes himself as feeling "most lethargic, stupid, and melancholy." Our former neighbour and clergyman, Mr. Brodie Innes, tells me that at one time my father made a resolve not to take snuff, except away from home, "a most satisfactory arrangement for me," he adds, "as I kept a box in my study, to which there was access from the garden without summoning servants, and I had more frequently, than might have been otherwise the case, the privilege of a few minutes' conversation with my dear friend." He generally took snuff from a jar on the hall-table, because having to go this distance for a pinch was a slight check; the clink of the lid of the snuff-jar was a very familiar sound. Sometimes when he was in the drawing-room, it would occur to him that the study fire must be burning low, and when one of us offered to see after it, it would turn out that he also wished to get a pinch of snuff.

Smoking he only took to permanently of late years, though on his Pampas rides he learned to smoke with the Gauchos, and I have heard him speak of the great comfort of a cup ofmatéand a cigarette when he halted after a long ride and was unable to get food for some time.

He came down at four o'clock to dress for his walk, and he was so regular that one might be quite certain it was within a few minutes of four when his descending steps were heard.

From about half-past four to half-past five he worked; then he came to the drawing-room, and was idle till it was time (about six) to go up for another rest with novel-reading and a cigarette.

Latterly he gave up late dinner, and had a simple tea at half-past seven (while we had dinner), with an egg or a small piece of meat. After dinner he never stayed in the room, and used to apologise by saying he was an old woman who must be allowed to leave with the ladies. This was one of the many signs and results of his constant weakness and ill-health. Half an hour more or less conversation would make to him the difference of a sleepless night and of the loss perhaps of half the next day's work.

After dinner he played backgammon with my mother, two games being played every night. For many years a score of the games which each won was kept, and in this score he took the greatest interest. He became extremely animated overthese games, bitterly lamenting his bad luck and exploding with exaggerated mock-anger at my mother's good fortune.

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