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164
Glaucus; Or, The Wonders of the Shore
·
Charles Kingsley
65
I
am,
I
must
honestly
confess,
more
and
more
unable
to
perceive
anything
which
an
orthodox
Christian
may
not
hold,
in
those
physical
theories
of
“evolution,”
which
are
gaining
more
and
more
the
assent
of
our
best
zoologists
and
botanists.
All
that
they
ask
us
to
believe
is,
that
“species”
and
“families,”
and
indeed
the
whole
of
organic
nature,
have
gone
through,
and
may
still
be
going
through,
some
such
development
from
a
lowest
germ,
as
we
know
that
every
living
individual,
from
the
lowest
zoophyte
to
man
himself,
does
actually
go
through.
They
apply
to
the
whole
of
the
living
world,
past,
present,
and
future,
the
law
which
is
undeniably
at
work
on
each
individual
of
it.
They
may
be
wrong,
or
they
may
be
right:
but
what
is
there
in
such
a
conception
contrary
to
any
doctrine—
at
least
of
the
Church
of
England?
To
say
that
this
cannot
be
true;
that
species
cannot
vary,
because
God,
at
the
beginning,
created
each
thing
“according
to
its
kind,”
is
really
to
beg
the
question;
which
is—
Does
the
idea
of
“kind”
include
variability
or
not?
and
if
so,
how
much
variability?
Now,
“kind,”
or
“species,”
as
we
call
it,
is
defined
nowhere
in
the
Bible.
What
right
have
we
to
read
our
own
definition
into
the
word?—
and
that
against
the
certain
fact,
that
some
“kinds”
do
vary,
and
that
widely,—
mankind,
for
instance,
and
the
animals
and
plants
which
he
domesticates.
Surely
that
latter
fact
should
be
significant,
to
those
who
believe,
as
I
do,
that
man
was
created
in
the
likeness
of
God.
For
if
man
has
the
power,
not
only
of
making
plants
and
animals
vary,
but
of
developing
them
into
forms
of
higher
beauty
and
usefulness
than
their
wild
ancestors
possessed,
why
should
not
the
God
in
whose
image
he
is
made
possess
the
same
power?
If
the
old
theological
rule
be
true—
“There
is
nothing
in
man
which
was
not
first
in
God”
(sin,
of
course,
excluded)—
then
why
should
not
this
imperfect
creative
faculty
in
man
be
the
very
guarantee
that
God
possesses
it
in
perfection?
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