Since 'Evolution, Old and New,' was published, I have observed several of the so-called men of science--among them Professor Huxley and Mr. Romanes--airing Buffon; but I never observed any of them do this till within the last three years. I maintain that "men of science" were, and still are, very ignorant concerning the history of Evolution; but, whether they were or were not, I did not write 'Evolution, Old and New,' for them; I wrote for the general public, who have been kind enough to testify their appreciation of it in a sufficiently practical manner. The way in which Mr. Charles Darwin met 'Evolution, Old and New,' has been so fully dealt with in my book, 'Unconscious Memory;' in the 'Athenaeum,' Jan. 31, 1880; the 'St. James's Gazette,' Dec. 8, 1880; and 'Nature,' Feb. 3, 1881, that I need not return to it here, more especially as Mr. Darwin has, by his silence, admitted that he has no defence to make. I have quoted by no means the moat exceptionable parts of Mr. Romanes' article, and have given them a permanence they would not otherwise attain, inasmuch as nothing can better show the temper of the kind of men who are now--as I said in the body of the foregoing work--clamouring for endowment, and who would step into the Pope's shoes to-morrow if we would only let them. FOOTNOTES: [376] See p. 44, and the whole of chap. v., where I say of this supposition, that "nothing could be conceived more foreign to experience and common sense." [377] 'Fortnightly Review,' March 1, 1882, pp. 344, 345. [378] 'Saturday Review,' May 31, 1879, pp. 682-3. [379] P. 748. [380] _Ibid._ [381] See pp. 71-73. [382] 'Nineteenth Century' for November, pp. 360, 361. [383] 'Fortnightly Review,' March, 1882. CHAPTER II. ROME AND PANTHEISM. Evolution would after all be a poor doctrine if it did not affect human affairs at every touch and turn. I propose to devote the second chapter of this Appendix to the consideration of an aspect of Evolution which will always interest a very large number of people--the development of the relation that may exist between religion and science. If the Church of Rome would only develop some doctrine or, I know not how, provide some means by which men like myself, who cannot pretend to believe in the miraculous element of Christianity, could yet join her as a conservative stronghold, I, for one, should gladly do so. I believe the difference between her faith and that of all who can be called gentlemen to be one of words rather than things. Our practical working ideal is much the same as hers; when we use the word "gentleman" we mean the same thing that the Church of Rome does; so that, if we get down below the words that formulate her teaching, there are few points upon which we should not agree. But, alas! words are often so very important.