arwin had done nothing else for us； we are to…day deeply in his debt for this。 The world is not less venerable to us now； not less eloquent of the causing mind； rather much more eloquent and sacred。 But our wonder is not that 〃the underjaw of the swine works under the ground〃 or in any or all of those particular adaptations which Paley collected with so much skill； but that a purpose transcending； though resembling； our own purposes； is everywhere manifest； that what we live in is a whole； mutually sustaining； eventful and beautiful； where the 〃dead〃 forces feed the energies of life； and life sustains a stranger existence； able in some real measure to contemplate the whole； of which； mechanically considered； it is a minor product and a rare ingredient。 Here； again； the change was altogether positive。 It was not the escape of a vessel in a storm with loss of spars and rigging； not a shortening of sail to save the masts and make a port of refuge。 It was rather the emergence from narrow channels to an open sea。 We had propelled the great ship； finding purchase here and there for slow and uncertain movement。 Now； in deep water； we spread large canvas to a favouring breeze。
The scattered traces of design might be forgotten or obliterated。 But the broad impression of Order became plainer when seen at due distance and in sufficient range of effect； and the evidence of love and wisdom in the universe could be trusted more securely for the loss of the particular calculation of their machinery。
Many other topics of faith are affected by modern biology。 In some of these we have learnt at present only a wise caution； a wise uncertainty。 We stand before the newly unfolded spectacle of suffering； silenced； with faith not scientifically reassured but still holding fast certain other clues of conviction。 In many important topics we are at a loss。 But in others； and among them those I have mentioned； we have passed beyond this negative state and find faith positively strengthened and more fully expressed。
We have gained also a language and a habit of thought more fit for the great and dark problems that remain； less liable to damaging conflicts； equipped for more rapid assimilation of knowledge。 And by this change biology itself is a gainer。 For； relieved of fruitless encounters with popular religion； it may advance with surer aim along the path of really scientific life…study which was reopened for modern men by the publication of 〃The Origin of Species〃。
Charles Darwin regretted that； in following science； he had not done 〃more direct good〃 （〃Life and Letters〃； Vol。 III。 page 359。） to his fellow… creatures。 He has； in fact； rendered substantial service to interests bound up with the daily conduct and hopes of common men； for his work has led to improvements in the preaching of the Christian faith。
XXV。 THE INFLUENCE OF DARWINISM ON THE STUDY OF RELIGIONS。
By JANE ELLEN HARRISON。 Hon。 D。Litt。 （Durham）； Hon。 LL。D。 （Aberdeen）； Staff Lecturer and sometime Fellow of Newnham College； Cambridge。 Corresponding member of the German Archaeological Institute。
The title of my paper might well have been 〃the creation by Darwinism of the scientific study of Religions；〃 but that I feared to mar my tribute to a great name by any shadow of exaggeration。 Before the publication of 〃The Origin of Species〃 and 〃The Descent of Man〃； even in the eighteenth century； isolated thinkers； notably Hume and Herder； had conjectured that the orthodox beliefs of their own day were developments from the cruder superstitions of the past。 These were however only particular speculations of individual sceptics。 Religion was not yet generally regarded as a proper subject for scientific study； with facts to be collected and theories to be deduced。 A Congress of Religions such as that recently held at Oxford would have savoured of impiety。
In the brief space allotted me I can attempt only two things； first； and very briefly； I shall try to indicate the normal attitude towards religion in the early part of the last century； second； and in more detail； I shall try to make clear what is the outlook of advanced thinkers to…day。 （To be accurate I ought to add 〃in Europe。〃 I advisedly omit from consideration the whole immense field of Oriental mysticism； because it has remained practically untouched by the influence of Darwinism。） From this second inquiry it will； I hope； be abundantly manifest that it is the doctrine of evolution that has made this outlook possible and even necessary。
The ultimate and unchallenged presupposition of the old view was that religion was a DOCTRINE； a body of supposed truths。 It was in fact what we should now call Theology； and what the ancients called Mythology。 Ritual was scarcely considered at all； and； when considered； it was held to be a form in which beliefs； already defined and fixed as dogma； found a natural mode of expression。 This； it will be later shown； is a profound error or rather a most misleading half…truth。 Creeds； doctrines； theology and the like are only a part； and at first the least important part； of religion。
Further； and the fact is important； this DOGMA； thus supposed to be the essential content of the 〃true〃 religion； was a teleological scheme complete and unalterable； which had been revealed to man once and for all by a highly anthropomorphic God； whose existence was assumed。 The duty of man towards this revelation was to accept its doctrines and obey its precepts。 The notion that this revelation had grown bit by bit out of man's consciousness and that his business was to better it would have seemed rank blasphemy。 Religion； so conceived； left no place for development。 〃The Truth〃 might be learnt； but never critically examined； being thus avowedly complete and final； it was doomed to stagnation。
The details of this supposed revelation seem almost too naive for enumeration。 As Hume observed； 〃popular theology has a positive appetite for absurdity。〃 It is sufficient to recall that 〃revelation〃 included such items as the Creation （It is interesting to note that the very word 〃Creator〃 has nowadays almost passed into the region of mythology。 Instead we have 〃L'Evolution Creatrice〃。） of the world out of nothing in six days； the making of Eve from one of Adam's ribs； the Temptation by a talking snake； the confusion of tongues at the tower of Babel； the doctrine of Original Sin； a scheme of salvation which demanded the Virgin Birth； Vicarious Atonement； and the Resurrection of the material body。 The scheme was unfolded in an infallible Book； or； for one section of Christians； guarded by the tradition of an infallible Church； and on the acceptance or refusal of this scheme depended an eternity of weal or woe。 There is not one of these doctrines that has not now been recast； softened down； mysticised； allegorised into something more conformable with modern thinking。 It is hard for the present generation； unless their breeding has been singularly archaic； to realise that these amazing doctrines were literally held and believed to constitute the very essence of religion； to doubt them was a moral delinquency。
It had not； however； escaped the notice of travellers and missionaries that savages carried on some sort of practices that seemed to be religious； and believed in some sort of spirits or demons。 Hence； beyond the confines illuminated by revealed truth； a vague region was assigned to NATURAL Religion。 The original revelation had been kept intact only by one chosen people； the Jews； by them to be handed on to Christianity。 Outside the borders of this Goshen the world had sunk into the darkness of Egypt。 Where analogies between savage cults and the Christian religions were observed； they were explained as degradations； the heathen had somehow wilfully 〃lost the light。〃 Our business was not to study but； exclusively； to convert them； to root out superstition and carry the torch of revelation to 〃Souls in heathen darkness lying。〃 To us nowadays it is a commonplace of anthropological research that we must seek for the beginnings of religion in the religions of primitive peoples； but in the last century the orthodox mind was convinced that it possessed a complete and luminous ready…made revelation； the study of what was held to be a mere degradation seemed idle and superfluous。
But； it may be asked； if； to the orthodox； revealed religion was sacrosanct and savage religion a thing beneath consideration； why did not the sceptics show a more liberal spirit； and pursue to their logical issue the conjectures they had individually hazarded？ The reason is simple and significant。 The sceptics too had not worked free from the presupposition that the essence of religion is dogma。 Their intellectualism； expressive of the whole eighteenth century； was probably in England strengthened by the Protestant doctrine of an infallible Book。 Hume undoubtedly confused religion with dogmatic theology。 The attention of orthodox and sceptics alike was focussed on the truth or falsity of certain propositions。 Only a few minds of rare quality were able dimly to conceive that religion might be a necessary step in the evolution of human thought。
It is not a little interesting to note that Darwin； who was leader and intellectual king of his generation； was also in this matter to some extent its child。 His attitude towards religion is stated clearly； in Chapter VIII。 of the 〃Life and Letters〃。 （Vol。 I。 page 304。 For Darwin's religious views see also 〃Descent of Man〃； 1871； Vol。 I。 page 65； 2nd edition。 Vol。 I。 page 142。） On board the 〃Beagle〃 he was simply orthodox and was laughed at by several of the officers for quoting the Bible as an unanswerable authority on some point of morality。 By 1839 he had come to see that the Old Testament was no more to be trusted than the sacred books of the Hindoos。 Next went the belief in miracles； and next Paley's 〃argument from design〃 broke down before the law of natural selection； the suffering so manifest in nature is seen to be compatible rather with Natural Selection than with the goodness and omnipotence of God。 Darwin felt to the full all the ignorance that lay hidden under specious phrases like 〃the plan of creation〃 and 〃Unity of design。〃 Finally