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Yet the humanitarians were as delighted as anybody with Darwinism at first. They had been perplexed by the Problem of Evil and the Cruelty of Nature. They were Shelleyists, but not atheists. Those who believed in God were at a terrible disadvantage with the atheist. They could not deny the existence of natural facts so cruel that to attribute them to the will of God is to make God a demon. Belief in God was impossible to any thoughtful person without belief in the Devil as well. The painted Devil, with his horns, his barbed tail, and his abode of burning brimstone, was an incredible bogey; but the evil attributed to him was real enough; and the atheists argued that the author of evil, if he exists, must be strong enough to overcome God, else God is morally responsible for everything he permits the Devil to do. Neither conclusion delivered us from the horror of attributing the cruelty of nature to the workings of an evil will, or could reconcile it with our impulses towards justice, mercy, and a higher life.
A complete deliverance was offered by the discovery of Circumstantial Selection: that is to say, of a method by which horrors having every appearance of being elaborately planned by some intelligent contriver are only accidents without any moral significance at all. Suppose a watcher from the stars saw a frightful accident produced by two crowded trains at full speed crashing into one another! How could he conceive that a catastrophe brought about by such elaborate machinery, such ingenious preparation, such skilled direction, such vigilant industry, was quite unintentional? Would he not conclude that the signal-men were devils?
Well, Circumstantial Selection is largely a theory of collisions: that is, a theory of the innocence of much apparently designed devilry. In this way Darwin brought intense relief as well as an enlarged knowledge of facts to the humanitarians. He destroyed the omnipotence of God for them; but he also exonerated God from a hideous charge of cruelty. Granted that the comfort was shallow, and that deeper reflection was bound to shew that worse than all conceivable devil-deities is a blind, deaf, dumb, heartless, senseless mob of forces that strike as a tree does when it is blown down by the wind, or as the tree itself is struck by lightning. That did not occur to the humanitarians at the moment: people do not reflect deeply when they are in the first happiness of escape from an intolerably oppressive situation. Like Bunyan's pilgrim they could not see the wicket gate, nor the Slough of Despond, nor the castle of Giant Despair; but they saw the shining light at the end of the path, and so started gaily towards it as Evolutionists.
And they were right; for the problem of evil yields very easily to Creative Evolution. If the driving power behind Evolution is omnipotent only in the sense that there seems no limit to its final achievement; and if it must meanwhile struggle with matter and circumstance by the method of trial and error, then the world must be full of its unsuccessful experiments. Christ may meet a tiger, or a High Priest arm-in-arm with a Roman Governor, and be the unfittest to survive under the circumstances. Mozart may have a genius that prevails against Emperors and Archbishops, and a lung that succumbs to some obscure and noxious property of foul air. If all our calamities are either accidents or sincerely repented mistakes, there is no malice in the Cruelty of Nature and no Problem of Evil in the Victorian sense at all. The theology of the women who told us that they became atheists when they sat by the cradles of their children and saw them strangled by the hand of God is succeeded by the theology of Blanco Posnet, with his 'It was early days when He made the croup, I guess. It was the best He could think of then; but when it turned out wrong on His hands He made you and me to fight the croup for Him.'
HOW ONE TOUCH OF DARWIN MAKES THE WHOLE WORLD KIN
Another humanitarian interest in Darwinism was that Darwin popularized Evolution generally, as well as making his own special contribution to it. Now the general conception of Evolution provides the humanitarian with a scientific basis, because it establishes the fundamental equality of all living things. It makes the killing of an animal murder in exactly the same sense as the killing of a man is murder. It is sometimes necessary to kill men as it is always necessary to kill tigers; but the old theoretic distinction between the two acts has been obliterated by Evolution. When I was a child and was told that our dog and our parrot, with whom I was on intimate terms, were not creatures like myself, but were brutal whilst I was reasonable, I not only did not believe it, but quite consciously and intellectually formed the opinion that the distinction was false; so that afterwards, when Darwin's views were first unfolded to me, I promptly said that I had found out all that for myself before I was ten years old; and I am far from sure that my youthful arrogance was not justified; for this sense of the kinship of all forms of life is all that is needed to make Evolution not only a conceivable theory, but an inspiring one. St. Anthony was ripe for the Evolution theory when he preached to the fishes, and St. Francis when he called the birds his little brothers. Our vanity, and our snobbish conception of Godhead as being, like earthly kingship, a supreme class distinction instead of the rock on which Equality is built, had led us to insist on God offering us special terms by placing us apart from and above all the rest of his creatures. Evolution took that conceit out of us; and now, though we may kill a flea without the smallest remorse, we at all events know that we are killing our cousin. No doubt it shocks the flea when the creature that an almighty Celestial Flea created expressly for the food of fleas, destroys the jumping lord of creation with his sharp and enormous thumbnail; but no flea will ever be so foolish as to preach that in slaying fleas Man is applying a method of Natural Selection which will finally evolve a flea so swift that no man can catch him, and so hardy of constitution that Insect Powder will have no more effect on him than strychnine on an elephant.
WHY DARWIN PLEASED THE SOCIALISTS
The Humanitarians were not alone among the agitators in their welcome to Darwin. He had the luck to please everybody who had an axe to grind. The Militarists were as enthusiastic as the Humanitarians, the Socialists as the Capitalists. The Socialists were specially encouraged by Darwin's insistence on the influence of environment. Perhaps the strongest moral bulwark of Capitalism is the belief in the efficacy of individual righteousness. Robert Owen made desperate efforts to convince England that her criminals, her drunkards, her ignorant and stupid masses, were the victims of circumstance: that if we would only establish his new moral world we should find that the masses born into an educated and moralized community would be themselves educated and moralized. The stock reply to this is to be found in Lewes's Life of Goethe. Lewes scorned the notion that circumstances govern character. He pointed to the variety of character in the governing rich class to prove the contrary. Similarity of circumstance can hardly be carried to a more desolating dead level than in the case of the individuals who are born and bred in English country houses, and sent first to Eton or Harrow, and then to Oxford or Cambridge, to have their minds and habits formed. Such a routine would destroy individuality if anything could. Yet individuals come out from it as different as Pitt from Fox, as Lord Russell from Lord Gurzon, as Mr. Winston Churchill from Lord Robert Cecil. This acceptance of the congenital character of the individual as the determining factor in his destiny had been reinforced by the Lamarckian view of Evolution. If the giraffe can develop his neck by wanting and trying, a man can develop his character in the same way. The old saying, 'Where there is a will, there is a way,' condenses Lamarck's theory of functional adaptation into a proverb. This felt bracingly moral to strong minds, and reassuringly pious to feeble ones. There was no more effective retort to the Socialist than to tell him to reform himself before he pretends to reform society. If you were rich, how pleasant it was to feel that you owed your riches to the superiority of your own character! The industrial revolution had turned numbers of greedy dullards into monstrously rich men. Nothing could be more humiliating and threatening to them
