The Project Gutenberg Etext of On the Advisableness of Improving Natural Knowledge, by Thomas H. Huxley

24 in our series by Thomas H. Huxley

Copyright laws are changing all over the world, be sure to check the laws for your country before redistributing these files!!!

Please take a look at the important information in this header. We encourage you to keep this file on your own disk, keeping an electronic path open for the next readers.

Please do not remove this.

This should be the first thing seen when anyone opens the book. Do not change or edit it without written permission. The words are carefully chosen to provide users with the information they need about what they can legally do with the texts.

Welcome To The World of Free Plain Vanilla Electronic Texts

Etexts Readable By Both Humans and By Computers, Since 1971

These Etexts Prepared By Hundreds of Volunteers and Donations

Information on contacting Project Gutenberg to get Etexts, and further information is included below. We need your donations.

Presently, contributions are only being solicited from people in: Texas, Nevada, Idaho, Montana, Wyoming, Colorado, South Dakota, Iowa, Indiana, and Vermont. As the requirements for other states are met, additions to this list will be made and fund raising will begin in the additional states. These donations should be made to:

Project Gutenberg Literary Archive Foundation PMB 113 1739 University Ave. Oxford, MS 38655

Title: On the Advisableness of Improving Natural Knowledge

Author: Thomas H. Huxley

Release Date: November, 2001 [Etext #2934] [Yes, we are about one year ahead of schedule]

Edition: 10

The Project Gutenberg Etext of On the Advisableness of Improving Natural Knowledge, by Thomas H. Huxley This file should be named thx1410.txt or thx1410.zip

Corrected EDITIONS of our etexts get a new NUMBER, thx1411.txt VERSIONS based on separate sources get new LETTER, thx1410a.txt

This etext was prepared by Amy E. Zelmer.

Project Gutenberg Etexts are usually created from multiple editions, all of which are in the Public Domain in the United States, unless a copyright notice is included. Therefore, we usually do NOT keep any of these books in compliance with any particular paper edition.

We are now trying to release all our books one year in advance of the official release dates, leaving time for better editing. Please be encouraged to send us error messages even years after the official publication date.

Please note: neither this list nor its contents are final till midnight of the last day of the month of any such announcement. The official release date of all Project Gutenberg Etexts is at Midnight, Central Time, of the last day of the stated month. A preliminary version may often be posted for suggestion, comment and editing by those who wish to do so.

Most people start at our sites at: http://gutenberg.net http://promo.net/pg

Those of you who want to download any Etext before announcement can surf to them as follows, and just download by date; this is also a good way to get them instantly upon announcement, as the indexes our cataloguers produce obviously take a while after an announcement goes out in the Project Gutenberg Newsletter.

http://metalab.unc.edu/pub/docs/books/gutenberg/etext01 or ftp://metalab.unc.edu/pub/docs/books/gutenberg/etext01

Or /etext00, 99, 98, 97, 96, 95, 94, 93, 92, 92, 91 or 90

Just search by the first five letters of the filename you want, as it appears in our Newsletters.

Information about Project Gutenberg (one page)

We produce about two million dollars for each hour we work. The time it takes us, a rather conservative estimate, is fifty hours to get any etext selected, entered, proofread, edited, copyright searched and analyzed, the copyright letters written, etc. This projected audience is one hundred million readers. If our value per text is nominally estimated at one dollar then we produce $2 million dollars per hour this year as we release fifty new Etext files per month, or 500 more Etexts in 2000 for a total of 3000+ If they reach just 1-2% of the world's population then the total should reach over 300 billion Etexts given away by year's end.

The Goal of Project Gutenberg is to Give Away One Trillion Etext Files by December 31, 2001. [10,000 x 100,000,000 = 1 Trillion] This is ten thousand titles each to one hundred million readers, which is only about 4% of the present number of computer users.

At our revised rates of production, we will reach only one-third of that goal by the end of 2001, or about 3,333 Etexts unless we manage to get some real funding.

Something is needed to create a future for Project Gutenberg for the next 100 years.

We need your donations more than ever!

Presently, contributions are only being solicited from people in: Texas, Nevada, Idaho, Montana, Wyoming, Colorado, South Dakota, Iowa, Indiana, and Vermont. As the requirements for other states are met, additions to this list will be made and fund raising will begin in the additional states.

All donations should be made to the Project Gutenberg Literary Archive Foundation and will be tax deductible to the extent permitted by law.

Mail to:

Project Gutenberg Literary Archive Foundation PMB 113 1739 University Avenue Oxford, MS 38655 [USA]

We are working with the Project Gutenberg Literary Archive Foundation to build more stable support and ensure the future of Project Gutenberg.

We need your donations more than ever!

You can get up to date donation information at:

http://www.gutenberg.net/donation.html

You can always email directly to:

Michael S. Hart hart@pobox.com

hart@pobox.com forwards to hart@prairienet.org and archive.org if your mail bounces from archive.org, I will still see it, if it bounces from prairienet.org, better resend later on. . . .

We would prefer to send you this information by email.

Example command-line FTP session:

ftp metalab.unc.edu login: anonymous password: your@login cd pub/docs/books/gutenberg cd etext90 through etext99 or etext00 through etext01, etc. dir [to see files] get or mget [to get files. . .set bin for zip files] GET GUTINDEX.?? [to get a year's listing of books, e.g., GUTINDEX.99] GET GUTINDEX.ALL [to get a listing of ALL books]

The Legal Small Print

(Three Pages)

START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START Why is this "Small Print!" statement here? You know: lawyers. They tell us you might sue us if there is something wrong with your copy of this etext, even if you got it for free from someone other than us, and even if what's wrong is not our fault. So, among other things, this "Small Print!" statement disclaims most of our liability to you. It also tells you how you can distribute copies of this etext if you want to.

BEFORE! YOU USE OR READ THIS ETEXT By using or reading any part of this PROJECT GUTENBERG-tm etext, you indicate that you understand, agree to and accept this "Small Print!" statement. If you do not, you can receive a refund of the money (if any) you paid for this etext by sending a request within 30 days of receiving it to the person you got it from. If you received this etext on a physical medium (such as a disk), you must return it with your request.

ABOUT PROJECT GUTENBERG-TM ETEXTS This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-tm etexts, is a "public domain" work distributed by Professor Michael S. Hart through the Project Gutenberg Association (the "Project"). Among other things, this means that no one owns a United States copyright on or for this work, so the Project (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth below, apply if you wish to copy and distribute this etext under the Project's "PROJECT GUTENBERG" trademark.

To create these etexts, the Project expends considerable efforts to identify, transcribe and proofread public domain works. Despite these efforts, the Project's etexts and any medium they may be on may contain "Defects". Among other things, Defects may take the form of incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other etext medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

LIMITED WARRANTY; DISCLAIMER OF DAMAGES But for the "Right of Replacement or Refund" described below, [1] the Project (and any other party you may receive this etext from as a PROJECT GUTENBERG-tm etext) disclaims all liability to you for damages, costs and expenses, including legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGES.

If you discover a Defect in this etext within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending an explanatory note within that time to the person you received it from. If you received it on a physical medium, you must return it with your note, and such person may choose to alternatively give you a replacement copy. If you received it electronically, such person may choose to alternatively give you a second opportunity to receive it electronically.

THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A PARTICULAR PURPOSE.

Some states do not allow disclaimers of implied warranties or the exclusion or limitation of consequential damages, so the above disclaimers and exclusions may not apply to you, and you may have other legal rights.

INDEMNITY You will indemnify and hold the Project, its directors, officers, members and agents harmless from all liability, cost and expense, including legal fees, that arise directly or indirectly from any of the following that you do or cause: [1] distribution of this etext, [2] alteration, modification, or addition to the etext, or [3] any Defect.

DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" You may distribute copies of this etext electronically, or by disk, book or any other medium if you either delete this "Small Print!" and all other references to Project Gutenberg, or:

[1] Only give exact copies of it. Among other things, this requires that you do not remove, alter or modify the etext or this "small print!" statement. You may however, if you wish, distribute this etext in machine readable binary, compressed, mark-up, or proprietary form, including any form resulting from conversion by word processing or hypertext software, but only so long as EITHER:

[*]  The etext, when displayed, is clearly readable, and
does *not* contain characters other than those
intended by the author of the work, although tilde
(~), asterisk (*) and underline (_) characters may
be used to convey punctuation intended by the
author, and additional characters may be used to
indicate hypertext links; OR

[*]  The etext may be readily converted by the reader at
no expense into plain ASCII, EBCDIC or equivalent
form by the program that displays the etext (as is
the case, for instance, with most word processors);
OR

[*]  You provide, or agree to also provide on request at
no additional cost, fee or expense, a copy of the
etext in its original plain ASCII form (or in EBCDIC
or other equivalent proprietary form).

[2] Honor the etext refund and replacement provisions of this "Small Print!" statement.

[3] Pay a trademark license fee to the Project of 20% of the gross profits you derive calculated using the method you already use to calculate your applicable taxes. If you don't derive profits, no royalty is due. Royalties are payable to "Project Gutenberg Literary Archive Foundation" the 60 days following each date you prepare (or were legally required to prepare) your annual (or equivalent periodic) tax return. Please contact us beforehand to let us know your plans and to work out the details.

WHAT IF YOU WANT TO SEND MONEY EVEN IF YOU DON'T HAVE TO? The Project gratefully accepts contributions of money, time, public domain etexts, and royalty free copyright licenses. If you are interested in contributing scanning equipment or software or other items, please contact Michael Hart at: hart@pobox.com

END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTSVer.04.07.00END

This etext was prepared by Amy E. Zelmer.

ON THE ADVISABLENESS OF IMPROVING NATURAL KNOWLEDGE*

by Thomas H. Huxley

[footnote] *A Lay Sermon delivered in St. Martin's Hall on
Sunday, January 7th, 1866, and subsequently published in
the 'Fortnightly Review'.

This time two hundred years ago--in the beginning of January, 1666--those of our forefathers who inhabited this great and ancient city, took breath between the shocks of two fearful calamities: one not quite past, although its fury had abated; the other to come.

Within a few yards of the very spot on which we are assembled, so the tradition runs, that painful and deadly malady, the plague, appeared in the latter months of 1664; and, though no new visitor, smote the people of England, and especially of her capital, with a violence unknown before, in the course of the following year. The hand of a master has pictured what happened in those dismal months; and in that truest of fictions, 'The History of the Plague Year', Defoe shows death, with every accompaniment of pain and terror, stalking through the narrow streets of old London, and changing their busy hum into a silence broken only by the wailing of the mourners of fifty thousand dead; by the woful denunciations and mad prayers of fanatics; and by the madder yells of despairing profligates.

But about this time in 1666, the death-rate had sunk to nearly its ordinary amount; a case of plague occurred only here and there, and the richer citizens who had flown from the pest had returned to their dwellings. The remnant of the people began to toil at the accustomed round of duty, or of pleasure; and the stream of city life bid fair to flow back along its old bed, with renewed and uninterrupted vigour.

The newly kindled hope was deceitful. The great plague, indeed, returned no more; but what it had done for the Londoners, the great fire, which broke out in the autumn of 1666, did for London; and, in September of that year, a heap of ashes and the indestructible energy of the people were all that remained of the glory of five-sixths of the city within the walls.

Our forefathers had their own ways of accounting for each of these calamities. They submitted to the plague in humility and in penitence, for they believed it to be the judgment of God. But, towards the fire they were furiously indignant, interpreting it as the effect of the malice of man,--as the work of the Republicans, or of the Papists, according as their prepossessions ran in favour of loyalty or of Puritanism.

It would, I fancy, have fared but ill with one who, standing where I now stand, in what was then a thickly peopled and fashionable part of London, should have broached to our ancestors the doctrine which I now propound to you--that all their hypotheses were alike wrong; that the plague was no more, in their sense, Divine judgment, than the fire was the work of any political, or of any religious, sect; but that they were themselves the authors of both plague and fire, and that they must look to themselves to prevent the recurrence of calamities, to all appearance so peculiarly beyond the reach of human control--so evidently the result of the wrath of God, or of the craft and subtlety of an enemy.

And one may picture to one's self how harmoniously the holy cursing of the Puritan of that day would have chimed in with the unholy cursing and the crackling wit of the Rochesters and Sedleys, and with the revilings of the political fanatics, if my imaginary plain dealer had gone on to say that, if the return of such misfortunes were ever rendered impossible, it would not be in virtue of the victory of the faith of Laud, or of that of Milton; and, as little, by the triumph of republicanism, as by that of monarchy. But that the one thing needful for compassing this end was, that the people of England should second the effort of an insignificant corporation, the establishment of which, a few years before the epoch of the great plague and the great fire, had been as little noticed, as they were conspicuous.

Some twenty years before the outbreak of the plague a few calm and thoughtful students banded themselves together for the purpose, as they phrased it, of "improving natural knowledge." The ends they proposed to attain cannot be stated more clearly than in the words of one of the founders of the organization:--

"Our business was (precluding matters of theology and state affairs) to discourse and consider of philosophical enquiries, and such as related thereunto:--as Physick, Anatomy, Geometry, Astronomy, Navigation, Staticks, Magneticks, Chymicks, Mechanicks, and Natural Experiments; with the state of these studies and their cultivation at home and abroad. We then discoursed of the circulation of the blood, the valves in the veins, the venae lacteae, the lymphatic vessels, the Copernican hypothesis, the nature of comets and new stars, the satellites of Jupiter, the oval shape (as it then appeared) of Saturn, the spots on the sun and its turning on its own axis, the inequalities and selenography of the moon, the several phases of Venus and Mercury, the improvement of telescopes and grinding of glasses for that purpose, the weight of air, the possibility or impossibility of vacuities and nature's abhorrence thereof, the Torricellian experiment in quicksilver, the descent of heavy bodies and the degree of acceleration therein, with divers other things of like nature, some of which were then but new discoveries, and others not so generally known and embraced as now they are; with other things appertaining to what hath been called the New Philosophy, which from the times of Galileo at Florence, and Sir Francis Bacon (Lord Verulam) in England, hath been much cultivated in Italy, France, Germany, and other parts abroad, as well as with us in England."

The learned Dr. Wallis, writing in 1696, narrates in these words, what happened half a century before, or about 1645. The associates met at Oxford, in the rooms of Dr. Wilkins, who was destined to become a bishop; and subsequently coming together in London, they attracted the notice of the king. And it is a strange evidence of the taste for knowledge which the most obviously worthless of the Stuarts shared with his father and grandfather, that Charles the Second was not content with saying witty things about his philosophers, but did wise things with regard to them. For he not only bestowed upon them such attention as he could spare from his poodles and his mistresses, but being in his usual state of impecuniosity, begged for them of the Duke of Ormond; and, that step being without effect, gave them Chelsea College, a charter, and a mace: crowning his favours in the best way they could be crowned, by burdening them no further with royal patronage or state interference.

Thus it was that the half-dozen young men, studious of the "New Philosophy," who met in one another's lodgings in Oxford or in London, in the middle of the seventeenth century, grew in numerical and in real strength, until, in the latter part, the "Royal Society for the improvement of Natural Knowledge" had already become famous, and had acquired a claim upon the veneration of Englishmen, which it has ever since retained, as the principal focus of scientific activity in our islands, and the chief champion of the cause it was formed to support.

It was by the aid of the Royal Society that Newton published his 'Principia'. If all the books in the world, except the Philosophical Transactions, were destroyed, it is safe to say that the foundations of physical science would remain unshaken, and that the vast intellectual progress of the last two centuries would be largely, though incompletely, recorded. Nor have any signs of halting or of decrepitude manifested themselves in our own times. As in Dr. Wallis's days, so in these, "our business is, precluding theology and state affairs, to discourse and consider of philosophical enquiries." But our "Mathematick" is one which Newton would have to go to school to learn; our "Staticks, Mechanicks, Magneticks, Chymicks, and Natural Experiments" constitute a mass of physical and chemical knowledge, a glimpse at which would compensate Galileo for the doings of a score of inquisitorial cardinals; our "Physick" and "Anatomy" have embraced such infinite varieties of being, have laid open such new worlds in time and space, have grappled, not unsuccessfully, with such complex problems, that the eyes of Vesalius and of Harvey might be dazzled by the sight of the tree that has grown out of their grain of mustard seed.

The fact is perhaps rather too much, than too little, forced upon one's notice, nowadays, that all this marvellous intellectual growth has a no less wonderful expression in practical life; and that, in this respect, if in no other, the movement symbolized by the progress of the Royal Society stands without a parallel in the history of mankind.

A series of volumes as bulky as the 'Transactions of the Royal Society' might possibly be filled with the subtle speculations of the Schoolmen; not improbably, the obtaining a mastery over the products of mediaeval thought might necessitate an even greater expenditure of time and of energy than the acquirement of the "New Philosophy"; but though such work engrossed the best intellects of Europe for a longer time than has elapsed since the great fire, its effects were "writ in water," so far as our social state is concerned.

On the other hand, if the noble first President of the Royal Society could revisit the upper air and once more gladden his eyes with a sight of the familiar mace, he would find himself in the midst of a material civilization more different from that of his day, than that of the seventeenth was from that of the first century. And if Lord Brouncker's native sagacity had not deserted his ghost, he would need no long reflection to discover that all these great ships, these railways, these telegraphs, these factories, these printing-presses, without which the whole fabric of modern English society would collapse into a mass of stagnant and starving pauperism,--that all these pillars of our State are but the ripples, and the bubbles upon the surface of that great spiritual stream, the springs of which, only, he and his fellows were privileged to see; and seeing, to recognise as that which it behoved them above all things to keep pure and undefiled.

It may not be too great a flight of imagination to conceive our noble 'revenant' not forgetful of the great troubles of his own day, and anxious to know how often London had been burned down since his time, and how often the plague had carried off its thousands. He would have to learn that, although London contains tenfold the inflammable matter that it did in 1666; though, not content with filling our rooms with woodwork and light draperies, we must needs lead inflammable and explosive gases into every corner of our streets and houses, we never allow even a street to burn down. And if he asked how this had come about, we should have to explain that the improvement of natural knowledge has furnished us with dozens of machines for throwing water upon fires, any one of which would have furnished the ingenious Mr. Hooke, the first "curator and experimenter" of the Royal Society, with ample materials for discourse before half a dozen meetings of that body; and that, to say truth, except for the progress of natural knowledge, we should not have been able to make even the tools by which these machines are constructed. And, further, it would be necessary to add, that although severe fires sometimes occur and inflict great damage, the loss is very generally compensated by societies, the operations of which have been rendered possible only by the progress of natural knowledge in the direction of mathematics, and the accumulation of wealth in virtue of other natural knowledge.

But the plague? My Lord Brouncker's observation would not, I fear, lead him to think that Englishmen of the nineteenth century are purer in life, or more fervent in religious faith, than the generation which could produce a Boyle, an Evelyn, and a Milton. He might find the mud of society at the bottom, instead of at the top, but I fear that the sum total would be a deserving of swift judgment as at the time of the Restoration. And it would be our duty to explain once more, and this time not without shame, that we have no reason to believe that it is the improvement of our faith, nor that of our morals, which keeps the plague from our city; but, again, that it is the improvement of our natural knowledge.

We have learned that pestilences will only take up their abode among those who have prepared unswept and ungarnished residences for them. Their cities must have narrow, unwatered streets, foul with accumulated garbage. Their houses must be ill-drained, ill-lighted, ill-ventilated. Their subjects must be ill-washed, ill-fed, ill-clothed. The London of 1665 was such a city. The cities of the East, where plague has an enduring dwelling, are such cities. We, in later times, have learned somewhat of Nature, and partly obey her. Because of this partial improvement of our natural knowledge and of that fractional obedience, we have no plague; because that knowledge is still very imperfect and that obedience yet incomplete, typhus is our companion and cholera our visitor. But it is not presumptuous to express the belief that, when our knowledge is more complete and our obedience the expression of our knowledge, London will count her centuries of freedom from typhus and cholera, as she now gratefully reckons her two hundred years of ignorance of that plague which swooped upon her thrice in the first half of the seventeenth century.

Surely there is nothing in these explanations which is not fully borne out by the facts? Surely, the principles involved in them are now admitted among the fixed beliefs of all thinking men? Surely, it is true that our countrymen are less subject to fire, famine, pestilence, and all the evils which result from a want of command over and due anticipation of the course of Nature, than were the countrymen of Milton; and health, wealth, and well-being are more abundant with us than with them? But no less certainly is the difference due to the improvement of our knowledge of Nature, and the extent to which that improved knowledge has been incorporated with the household words of men, and has supplied the springs of their daily actions.

Granting for a moment, then, the truth of that which the depreciators of natural knowledge are so fond of urging, that its improvement can only add to the resources of our material civilization; admitting it to be possible that the founders of the Royal Society themselves looked for no other reward than this, I cannot confess that I was guilty of exaggeration when I hinted, that to him who had the gift of distinguishing between prominent events and important events, the origin of a combined effort on the part of mankind to improve natural knowledge might have loomed larger than the Plague and have outshone the glare of the Fire; as a something fraught with a wealth of beneficence to mankind, in comparison with which the damage done by those ghastly evils would shrink into insignificance.

It is very certain that for every victim slain by the plague, hundreds of mankind exist and find a fair share of happiness in the world by the aid of the spinning jenny. And the great fire, at its worst, could not have burned the supply of coal, the daily working of which, in the bowels of the earth, made possible by the steam pump, gives rise to an amount of wealth to which the millions lost in old London are but as an old song.

But spinning jenny and steam pump are, after all, but toys, possessing an accidental value; and natural knowledge creates multitudes of more subtle contrivances, the praises of which do not happen to be sung because they are not directly convertible into instruments of creating wealth. When I contemplate natural knowledge squandering such gifts among men, the only appropriate comparison I can find for her is, to liken her to such a peasant woman as one sees in the Alps, striding ever upward, heavily burdened, and with mind bent only on her home; but yet, without effort and without thought, knitting for her children. Now stockings are good and comfortable things, and the children will undoubtedly be much the better for them; but surely it would be short-sighted, to say the least of it, to depreciate this toiling mother as a mere stocking-machine--a mere provider of physical comforts?

However, there are blind leaders of the blind, and not a few of them, who take this view of natural knowledge, and can see nothing in the bountiful mother of humanity but a sort of comfort-grinding machine. According to them, the improvement of natural knowledge always has been, and always must be, synonymous with no more than the improvement of the material resources and the increase of the gratification of men.

Natural knowledge is, in their eyes, no real mother of mankind, bringing them up with kindness, and if need be, with sternness, in the way they should go, and instructing them in all things needful for their welfare; but a sort of fairy godmother, ready to furnish her pets with shoes of swiftness, swords of sharpness, and omnipotent Aladdin's lamps, so that they may have telegraphs to Saturn, and see the other side of the moon, and thank God they are better than their benighted ancestors. If this talk were true, I, for one, should not greatly care to toil in the service of natural knowledge. I think I would just as soon be quietly chipping my own flint axe, after the manner of my forefathers a few thousand years back, as be troubled with the endless malady of thought which now infests us all, for such reward. But I venture to say that such views are contrary alike to reason and to fact. Those who discourse in such fashion seem to me to be so intent upon trying to see what is above Nature, or what is behind her, that they are blind to what stares them in the face, in her.

I should not venture to speak thus strongly if my justification were not to be found in the simplest and most obvious facts,--if it needed more than an appeal to the most notorious truths to justify my assertion, that the improvement of natural knowledge, whatever direction it has taken, and however low the aims of those who may have commenced it--has not only conferred practical benefits on men, but, in so doing, has effected a revolution in their conceptions of the universe and of themselves, and has profoundly altered their modes of thinking and their views of right and wrong. I say that natural knowledge, seeking to satisfy natural wants, has found the ideas which can alone still spiritual cravings. I way that natural knowledge, in desiring to ascertain the laws of comfort, has been driven to discover those of conduct, and to lay the foundations of a new morality.

Let us take these points separately; and, first, what great ideas has natural knowledge introduced into men's minds?

I cannot but think that the foundations of all natural knowledge were laid when the reason of man first came face to face with the facts of Nature; when the savage first learned that the fingers of one hand are fewer than those of both; that it is shorter to cross a stream than to head it; that a stone stops where it is unless it be moved, and that it drops from the hand which lets it go; that light and heat come and go with the sun; that sticks burn away to a fire; that plants and animals grow and die; that if he struck his fellow-savage a blow he would make him angry, and perhaps get a blow in return, while if he offered him a fruit he would please him, and perhaps receive a fish in exchange. When men had acquired this much knowledge, the outlines, rude though they were, of mathematics, of physics, of chemistry, of biology, of moral, economical, and political science, were sketched. Nor did the germ of religion fail when science began to bud. Listen to words which though new, are yet three thousand years old:--

"...When in heaven the stars about the moon
Look beautiful, when all the winds are laid,
And every height comes out, and jutting peak
And valley, and the immeasurable heavens
Break open to their highest, and all the start
Shine, and the shepherd gladdens in his heart."*

[footnote] *Need it be said that this is Tennyson's English
for Homer's Greek?

If the half-savage Greek could share our feelings thus far, it is irrational to doubt that he went further, to find, as we do, that upon that brief gladness there follows a certain sorrow,--the little light of awakened human intelligence shines so mere a spark amidst the abyss of the unknown and unknowable; seems so insufficient to do more than illuminate the imperfections that cannot be remedied, the aspirations that cannot be realized, of man's own nature. But in this sadness, this consciousness of the limitation of man, this sense of an open secret which he cannot penetrate, lies the essence of all religion; and the attempt to embody it in the forms furnished by the intellect is the origin of the higher theologies.

Thus it seems impossible to imagine but that the foundations of all knowledge--secular or sacred--were laid when intelligence dawned, though the superstructure remained for long ages so slight and feeble as to be compatible with the existence of almost any general view respecting the mode of governance of the universe. No doubt, from the first, there were certain phenomena which, to the rudest mind, presented a constancy of occurrence, and suggested that a fixed order ruled, at any rate, among them. I doubt if the grossest of Fetish worshippers ever imagined that a stone must have a god within it to make it fall, or that a fruit had a god within it to make it taste sweet. With regard to such matters as these, it is hardly questionable that mankind from the first took strictly positive and scientific views.

But, with respect to all the less familiar occurrences which present themselves, uncultured man, no doubt, has always taken himself as the standard of comparison, as the centre and measure of the world; nor could he well avoid doing so. And finding that his apparently uncaused will has a powerful effect in giving rise to many occurrences, he naturally enough ascribed other and greater events to other and greater volitions, and came to look upon the world and all that therein is, as the product of the volitions of persons like himself, but stronger, and capable of being appeased or angered, as he himself might be soothed or irritated. Through such conceptions of the plan and working of the universe all mankind have passed, or are passing. And we may now consider, what has been the effect of the improvement of natural knowledge on the views of men who have reached this stage, and who have begun to cultivate natural knowledge with no desire but that of "increasing God's honour and bettering man's estate."

For example, what could seem wiser, from a mere material point of view, more innocent, from a theological one, to an ancient people, than that they should learn the exact succession of the seasons, as warnings for their husbandmen; or the position of the stars, as guides to their rude navigators? But what has grown out of this search for natural knowledge of so merely useful a character? You all know the reply. Astronomy,--which of all sciences has filled men's minds with general ideas of a character most foreign to their daily experience, and has, more than any other, rendered it impossible for them to accept the beliefs of their fathers. Astronomy,--which tells them that this so vast and seemingly solid earth is but an atom among atoms, whirling, no man knows whither, through illimitable space; which demonstrates that what we call the peaceful heaven above us, is but that space, filled by an infinitely subtle matter whose particles are seething and surging, like the waves of an angry sea; which opens up to us infinite regions where nothing is known, or ever seems to have been known, but matter and force, operating according to rigid rules; which leads us to contemplate phenomena the very nature of which demonstrates that they must have had a beginning, and that they must have an end, but the very nature of which also proves that the beginning was, to our conceptions of time, infinitely remote, and that the end is as immeasurably distant.

But it is not alone those who pursue astronomy who ask for bread and receive ideas. What more harmless than the attempt to lift and distribute water by pumping it; what more absolutely and grossly utilitarian? But out of pumps grew the discussions about Nature's abhorrence of a vacuum; and then it was discovered that Nature does not abhor a vacuum, but that air has weight; and that notion paved the way for the doctrine that all matter has weight, and that the force which produces weight is co-extensive with the universe,--in short, to the theory of universal gravitation and endless force. While learning how to handle gases led to the discovery of oxygen, and to modern chemistry, and to the notion of the indestructibility of matter.

Again, what simpler, or more absolutely practical, than the attempt to keep the axle of a wheel from heating when the wheel turns round very fast? How useful for carters and gig drivers to know something about this; and how good were it, if any ingenious person would find out the cause of such phenomena, and thence educe a general remedy for them. Such an ingenious person was Count Rumford; and he and his successors have landed us in the theory of the persistence, or indestructibility, of force. And in the infinitely minute, as in the infinitely great, the seekers after natural knowledge, of the kinds called physical and chemical, have everywhere found a definite order and succession of events which seem never to be infringed.

And how has it fared with "Physick" and Anatomy? Have the anatomist, the physiologist, or the physician, whose business it has been to devote themselves assiduously to that eminently practical and direct end, the alleviation of the sufferings of mankind,--have they been able to confine their vision more absolutely to the strictly useful? I fear they are worst offenders of all. For if the astronomer has set before us the infinite magnitude of space, and the practical eternity of the duration of the universe; if the physical and chemical philosophers have demonstrated the infinite minuteness of its constituent parts, and the practical eternity of matter and of force; and if both have alike proclaimed the universality of a definite and predicable order and succession of events, the workers in biology have not only accepted all these, but have added more startling theses of their own. For, as the astronomers discover in the earth no centre of the universe, but an eccentric speck, so the naturalists find man to be no centre of the living world, but one amidst endless modifications of life; and as the astronomer observes the mark of practically endless time set upon the arrangements of the solar system so the student of life finds the records of ancient forms of existence peopling the world for ages, which, in relation to human experience, are infinite.

Furthermore, the physiologist finds life to be as dependent for its manifestation on particular molecular arrangements as any physical or chemical phenomenon; and, whenever he extends his researches, fixed order and unchanging causation reveal themselves, as plainly as in the rest of Nature.

Nor can I find that any other fate has awaited the germ of Religion. Arising, like all other kinds of knowledge, and out of the action and interaction of man's mind, with that which is not man's mind, it has taken the intellectual coverings of Fetishism or Polytheism; of Theism or Atheism; of Superstition or Rationalism. With these, and their relative merits and demerits, I have nothing to do; but this it is needful for my purpose to say, that if the religion of the present differs from that of the past, it is because the theology of the present has become more scientific than that of the past; because it has not only renounced idols of wood and idols of stone, but begins to see the necessity of breaking in pieces the idols built up of books and traditions and fine-spun ecclesiastical cobwebs: and of cherishing the noblest and most human of man's emotions, by worship "for the most part of the silent sort" at the altar of the Unknown and Unknowable.

Such are a few of the new conceptions implanted in our minds by the improvement of natural knowledge. Men have acquired the ideas of the practically infinite extent of the universe and of its practical eternity; they are familiar with the conception that our earth is but an infinitesimal fragment of that part of the universe which can be seen; and that, nevertheless, its duration is, as compared with our standards of time, infinite. They have further acquired the idea that man is but one of innumerable forms of life now existing in the globe, and that the present existences are but the last of an immeasurable series of predecessors. Moreover, every step they have made in natural knowledge has tended to extend and rivet in their minds the conception of a definite order of the universe--which is embodied in what are called, by an unhappy metaphor, the laws of Nature--and to narrow the range and loosen the force of men's belief in spontaneity, or in changes other than such as arise out of that definite order itself. Whether these ideas are well or ill founded is not the question. No one can deny that they exist, and have been the inevitable outgrowth of the improvement of natural knowledge. And if so, it cannot be doubted that they are changing the form of men's most cherished and most important convictions.

And as regards the second point--the extent to which the improvement of natural knowledge has remodelled and altered what may be termed the intellectual ethics of men,--what are among the moral convictions most fondly held by barbarous and semi-barbarous people.

They are the convictions that authority is the soundest basis of belief; that merit attaches to a readiness to believe; that the doubting disposition is a bad one, and scepticism a sin; that when good authority has pronounced what is to be believed, and faith has accepted it, reason has no further duty. There are many excellent persons who yet hold by these principles, and it is not my present business, or intention, to discuss their views. All I wish to bring clearly before your minds is the unquestionable fact, that the improvement of natural knowledge is effected by methods which directly give the lie to all these convictions, and assume the exact reverse of each to be true.

The improver of natural knowledge absolutely refuses to acknowledge authority, as such. For him, scepticism is the highest of duties; blind faith the one unpardonable sin. And it cannot be otherwise, for every great advance in natural knowledge has involved the absolute rejection of authority, the cherishing of the keenest scepticism, the annihilation of the spirit of blind faith; and the most ardent votary of science holds his firmest convictions, not because the men he most venerates hold them; not because their verity is testified by portents and wonders; but because his experience teaches him that whenever he chooses to bring these convictions into contact with their primary source, Nature--whenever he thinks fit to test them by appealing to experiment and to observation--Nature will confirm them. The man of science has learned to believe in justification, not by faith, but by verification.

Thus, without for a moment pretending to despise the practical results of the improvement of natural knowledge, and its beneficial influence on material civilization, it must, I think, be admitted that the great ideas, some of which I have indicated, and the ethical spirit which I have endeavoured to sketch, in the few moments which remained at my disposal, constitute the real and permanent significance of natural knowledge.

If these ideas be destined, as I believe they are, to be more and more firmly established as the world grows older; if that spirit be fated, as I believe it is, to extend itself into all departments of human thought, and to become co-extensive with the range of knowledge; if, as our race approaches its maturity, it discovers, as I believe it will, that there is but one kind of knowledge and but one method of acquiring it; then we, who are still children, may justly feel it our highest duty to recognise the advisableness of improving natural knowledge, and so to aid ourselves and our successors in their course towards the noble goal which lies before mankind.

End of The Project Gutenberg Etext of On the Advisableness of Improving Natural Knowledge by Thomas H. Huxley

Table Of Contents