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.* 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 :—† "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 * As an exception, may be mentioned, a few words of concurrence with Dr. Abbott's Truths for the Times, which my father allowed to be published in the Index. † Addressed to Mr. J. Fordyce, and published by him in his Aspects of Scepticism, 1883. 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: 66 During these two years* I was led to think much about * October 1836 to January 1839. V 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. 66 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,* 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 * 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. |