But the situation can be stated another way. There came a time, roughly
somewhere about 1880, when the two great positive enthusiasms of Western
Europe had for the time exhausted each other--Christianity and the
French Revolution. About that time there used to be a sad and not
unsympathetic jest going about to the effect that Queen Victoria might
very well live longer than the Prince of Wales. Somewhat in the same
way, though the republican impulse was hardly a hundred years old and
the religious impulse nearly two thousand, yet as far as England was
concerned, the old wave and the new seemed to be spent at the same time.
On the one hand Darwin, especially through the strong journalistic
genius of Huxley, had won a very wide spread though an exceedingly
vague victory. I do not mean that Darwin's own doctrine was vague; his
was merely one particular hypothesis about how animal variety might have
arisen; and that particular hypothesis, though it will always be
interesting, is now very much the reverse of secure. But it is only in
the strictly scientific world and among strictly scientific men that
Darwin's detailed suggestion has largely broken down. The general public
impression that he had entirely proved his case (whatever it was) was
early arrived at, and still remains. It was and is hazily associated
with the negation of religion. But (and this is the important point) it
was also associated with the negation of democracy. The same
Mid-Victorian muddle-headedness that made people think that "evolution"
meant that we need not admit the supremacy of God, also made them think
that "survival" meant that we must admit the supremacy of men. Huxley
had no hand in spreading these fallacies; he was a fair fighter; and he
told his own followers, who spoke thus, most emphatically not to play
the fool. He said most strongly that his or any theory of evolution left
the old philosophical arguments for a creator, right or wrong, exactly
where they were before. He also said most emphatically that any one who