Mr. Gladstone's definition of a sermon permits me to suspect that he may not see much difference between that form of discourse and what I call a myth; and I hope it may be something more than the slowness of apprehension, to which I have confessed, which leads me to imagine that a statement which is "general" but "admits exceptions," which is "popular" and "aims mainly at producing moral impression," "summary" and therefore open to "criticism of detail," amounts to a myth, or perhaps less than a myth. Put algebraically, it comes to this, x=a+b+c; always remembering that there is nothing to show the exact value of either a, or b, or c.
It is true that a is commonly supposed to equal 10, but there are exceptions, and these may reduce it to 8, or 3, or 0;b also popularly means 10, but being chiefly used by the algebraist as a "moral" value, you cannot do much with it in the addition or subtraction of mathematical values; c also is quite "summary," and if you go into the details of which it is made up, many of them may be wrong, and their sum total equal to 0, or even to a minus quantity.
Mr. Gladstone appears to wish that I should (1) enter upon a sort of essay competition with the author of the pentateuchal cosmogony; (2) that I should make a further statement about some elementary facts in the history of Indian and Greek philosophy;and (3) that I should show cause for my hesitation in accepting the assertion that Genesis is supported, at any rate to the extent of the first two verses, by the nebular hypothesis.
A certain sense of humour prevents me from accepting the first invitation. I would as soon attempt to put Hamlet's soliloquy into a more scientific shape. But if I supposed the "Mosaic writer" to be inspired, as Mr. Gladstone does, it would not be consistent with my notions of respect for the Supreme Being to imagine Him unable to frame a form of words which should accurately, or, at least, not inaccurately, express His own meaning. It is sometimes said that, had the statements contained in the first chapter of Genesis been scientifically true, they would have been unintelligible to ignorant people; but how is the matter mended if, being scientifically untrue, they must needs be rejected by instructed people?
With respect to the second suggestion, it would be presumptuous in me to pretend to instruct Mr. Gladstone in matters which lie as much within the province of Literature and History as in that of Science; but if any one desirous of further knowledge will be so good as to turn to that most excellent and by no means recondite source of information, the "Encyclopaedia Britannica,"he will find, under the letter E, the word "Evolution," and a long article on that subject. Now, I do not recommend him to read the first half of the article; but the second half, by my friend Mr. Sully, is really very good. He will there find it said that in some of the philosophies of ancient India, the idea of evolution is clearly expressed: "Brahma is conceived as the eternal self-existent being, which, on its material side, unfolds itself to the world by gradually condensing itself to material objects through the gradations of ether, fire, water, earth, and other elements." And again: "In the later system of emanation of Sankhya there is a more marked approach to a materialistic doctrine of evolution." What little knowledge Ihave of the matter--chiefly derived from that very instructive book, "Die Religion des Buddha," by C. F. Koeppen, supplemented by Hardy's interesting works--leads me to think that Mr. Sully might have spoken much more strongly as to the evolutionary character of Indian philosophy, and especially of that of the Buddhists. But the question is too large to be dealt with incidentally.
And, with respect to early Greek philosophy, the seeker after additional enlightenment need go no further than the same excellent storehouse of information:--The early Ionian physicists, including Thales, Anaximander, and Anaximenes, seek to explain the world as generated out of a primordial matter which is at the same time the universal support of things. This substance is endowed with a generative or transmutative force by virtue of which it passes into a succession of forms. They thus resemble modern evolutionists since they regard the world, with its infinite variety of forms, as issuing from a simple mode of matter.
Further on, Mr. Sully remarks that "Heraclitus deserves a prominent place in the history of the idea of evolution," and he states, with perfect justice, that Heraclitus has foreshadowed some of the special peculiarities of Mr. Darwin's views. It is indeed a very strange circumstance that the philosophy of the great Ephesian more than adumbrates the two doctrines which have played leading parts, the one in the development of Christian dogma, the other in that of natural science. The former is the conception of the Word [logos] which took its Jewish shape in Alexandria, and its Christian form in that Gospel which is usually referred to an Ephesian source of some five centuries later date; and the latter is that of the struggle for existence. The saying that "strife is father and king of all"[...], ascribed to Heraclitus, would be a not inappropriate motto for the "Origin of Species."I have referred only to Mr. Sully's article, because his authority is quite sufficient for my purpose. But the consultation of any of the more elaborate histories of Greek philosophy, such as the great work of Zeller, for example, will only bring out the same fact into still more striking prominence. I have professed no "minute acquaintance" with either Indian or Greek philosophy, but I have taken a great deal of pains to secure that such knowledge as I do possess shall be accurate and trustworthy.
