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F385
Book:
Darwin, C. R. 1866. On the origin of species by means of natural selection, or the preservation of favoured races in the struggle for life. London: John Murray. 4th ed. 8th thousand.
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SCRIPTURE. 7. GOD ACCORDING TO THE BIBLE. 8. JESUS CHRIST ACCORDING TO THE GOSPELS. Post 8vo. 9s. 6d. HALLAM'S (HENRY) Constitutional History of England, from the Accession of Henry the Seventh to the Death of George the Second. Seventh Edition. 3 Vols. 8vo. 30s. History of Europe during the Middle Ages. Tenth Edition. 3 Vols. 8vo. 30s. Literary History of Europe, during the 15th, 16th and 17th Centuries. Fourth Edition. 3 Vols. 8vo. 36s. Literary Essays and Characters. Fcap. 8vo. 2s. Historical
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SHC-7854.3.17.3.85
Note:
[1866--1883]
Notes on Darwin's Origin, Descent, works by other authors and recollections of Darwin
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. Moreover, whether a man deserves to be called a Theist depends upon the definition of the term, which is much too large a subject for a note. In my most extreme fluctuations I have never been an Atheist in the sense of denying the existence of a God. I think that generally (and more and more as I grow older), but not always, that an Agnostic would be the more correct description of my state of mind. ─ Dear Sir, yours faithfully, CH. DARWIN. I am, your obedient servant, FRANCIS DARWIN. Huntingdon
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A564.3
Review:
[DuBois Henry A.] 1866. The origin and antiquity of man: Darwin, Huxley and Lyell, part III. American Quarterly Church Review, and Ecclesiastical Register 17 (4) (January): 505-534.
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philosophical stand-point, is far more consonant with human reason than these oppositions of science falsely so called, and vastly more entitled to belief than the fanciful hypotheses which have been offered as substitutes. And this will we do, if God permit. [page] 53
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and distinct. There may be some men who disbelieve in the Supernatural only because they are absolute atheists; but it is certain that there are others who have great difficulty in believing in the Supernatural who are not atheists. What they doubt or deny is, not that God exists, but that He ever acts, or perhaps can act, unless in and through what they call the Laws of Nature. M. Guizot, indeed, tells us that God is the Supernatural in a Person. But this is a rhetorical figure rather than a
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The Complete Work of Charles Darwin Online [1] Chapter II. Comparison of the mental powers of men the Lower Animals.— The difference enormous in mental powers between the highest ape lowest savage is even immense — Instincts in common.— Emotions — Curiosity — Imitation — Attention — Memory — Imagination — Reason — Progressive improvement — Tools weapons — Language Self-consciousness, abstraction— Sense of Beauty — Belief in God, , Spiritual agencies, Superstitions — Moral sense, Conscience
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of Nature. Like all central truths, its ramifications are infinite as infinite as the appearance of variety, and as pervading as the sense of oneness in the universe of God. But what of Revelation? Are its history and doctrines incompatible with the belief that God uniformly acts through the use of means? The narrative of Creation is given to us in abstract only, and is told in two different forms, both having apparently for their main, perhaps their exclusive object, the presenting to our
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clergyman.* Dr Bushnell says: That is supernatural, whatever it be, that is either not in the chain of natural cause and effect, or which acts on the chain of cause and effect in nature, from without the chain. Again: If the processes, combinations, and results of our system of nature are interrupted or varied by the action, whether of God, or angels, or men, so as to bring to pass what would not come to pass in it by its own internal action, under the laws of mere cause and effect, such
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brought to light. Professor Huxley, in an article in the Fortnightly Review, had used one of those vague phrases, so common with scientific men, about the unknown and the unknowable being the goal of all scientific thought, which not unnaturally suggest the notion that all idea of a God is unattainable. A writer in the Spectator accordingly dealt with Professor Huxley as avowing Atheism, and was rebuked by the Professor in a letter published in the Spectator of Feb. 10, 1866. Professor Huxley
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F2098
Book contribution:
Conway, Moncure Daniel. 1905. [Recollection of Darwin in 1867]. In Conway. Autobiography: memories and experiences. 2 vols. London: Cassell and Co, vol. 2, pp. 324-7.
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the throng of marble statues were discernible, as if a cloud of witnesses gathered to receive the new-comer in their Valhalla. But it was an earthly Valhalla. The darkness of the Abbey, only made visible by occasional lamps, might have been regarded by saints of the still radiant windows as emblematic of the curtain drawn by knowledge beyond the grave. To me the gloom deepened when the service thanked God for removing such a man out of this wicked world, but lifted a little when the white-robed
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Will of Man belong to an order of existence very different from physical laws, and very different also from the fixed and narrow instincts of the lower animals.? It is a distinction bearing witness to the universal consciousness that the Mind of Man has within it something of a truly creative energy and force that we are in a sense fellow-workers with God, and have been in a measure made partakers of the Divine nature. But in that larger and wider sense in which we are here speaking of the Natural
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our world as a sign or proof of God making a supernatural interposition, or a revelation to Man. This definition is defective in so far as it uses the word supernatural, which, as we have seen, itself requires definition as much as miracle. But from the general context and many individual passages in his treatise, it is sufficiently clear that the two conditions essential in Dr is ever assigned to them is an evidential purpose that is, a purpose that they might serve as signs of the presence of
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M'Cosh's view of a miracle, are that they are wrought by a Divine power for a Divine purpose, and are of a nature such as could not be wrought by merely human contrivance. In this sense a miracle means a superhuman work. This definition of a miracle does not exclude the idea of God working by the use of means, provided they are such means as are out of human reach. Indeed, in an important note, (p. 149,) Dr M'Cosh seems to admit that miracles are not to be considered as against Nature in any
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definition does not necessarily involve the idea of a violation of the laws of Nature. It does not involve the idea of the exercise of Will apart from the use of means. It does not involve, therefore, that idea which appears to many so difficult of conception. It simply supposes, without any attempt to fathom the relation in which God stands to His own laws, that out of His infinite knowledge of these laws, or of His infinite power of making them the instruments of His Will, He may and He does
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all are known, and to which all are servants! What difficulty in this view remains in the idea of the Supernatural? Is it any other than the difficulty in believing in the existence of a Supreme Will in a living God? If this be the belief of which M. Guizot speaks when he says that it is essential to religion, then his proposition is unquestionably true. In this sense the difficulty of believing in the Supernatural, and the difficulty of believing in pure Theism, is one and the same. But if he
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the laws of Nature stand to His own Will-has at least an infinite knowledge of those laws, and an infinite power of putting them to use-then miracles lose every element of inconceivability. In respect to the greatest and highest of all that restoration of the breath of life which is not more mysterious than its original gift there is no answer to the question which Paul asks, ' Why should it be thought a thing incredible by you that God should raise the dead? This view of miracles is well
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difficult to free ourselves from this notion that by going far enough back, we can find out God in some sense in which we cannot find Him now. The certainty not merely of one, but of many successive Creations in the history of our Planet, and especially of a time comparatively recent, when Man did not exist, is indeed an effectual answer to the notion, if it be now ever entertained, of all things having continued as they are since the Beginning. But those who believe that the existing processes of
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new Creation. It would still be as true that God formed him out of the dust of the earth, as it is true that He has so formed every child who is now called to answer the first question of all theologies. And we must remember that the language of Scripture nowhere draws, or seems even conscious of, the distinction which modern philosophy draws so sharply between the Natural and the Supernatural. All the operations of Nature are spoken of as operations of the Divine Mind. Creation is the outward
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, neither shadow of turning. We return, then, to the point from which we started. M. Guizot's affirmation that belief in the Supernatural is essential to all Religion is true only when it is understood in a special sense. Belief in the existence of a Living Will of a Personal God is indeed a requisite condition. Conviction that He is must precede the conviction that He is the rewarder of those that diligently seek Him. But the intellectual yoke involved in the common idea of the Supernatural is a
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hands, and saying, If you will let us alone, we will do the same by you. Keep to your own province; do not enter ours. The reign of Law which you proclaim, we admit outside these walls, but not within them. let there be peace between us. But this will never do. There can be no such treaty dividing the domain of Truth. Every one Truth is connected with every other Truth in this great Universe of God. The connexion may be one of infinite subtlety, and apparent distance running, as it were
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aspect of the truth. The error may lie in our Theology, or it may lie in what we are pleased to call our Science. It may be that some dogma, derived by tradition from our fathers, is having its hollowness betrayed by that light which sometimes shines upon the ways of God out of a better knowledge of His works. It may be that some proud and rash generalisation of the schools is having its falsehood proved by the violence it does to the deepest instincts of our spiritual nature, to Truths which
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assent, and taking their stand upon the ground that prayer to God has no other value or effect than so far as it may be a good way of preaching to [page] 6
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of Prayer be not in itself absurd whether the Reign of Law does not preclude the possibility of Will affecting the successive phenomena either of Matter or of Mind. This is a question lying at the root of our whole conceptions of the Universe, and of all our own powers, both of thinking and of acting. The freedom which is denied to God is not likely to be left to Man. We shall see, accordingly, that precisely the same denials are applied to both. The conception of Natural Laws of their place
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and the Electrician. Under that analysis Matter dissolves and disappears, surviving only as the phenomena of Force; which again is seen converging along all its lines to some common centre sloping through darkness up to God. * Even the writers who have incurred most reasonable suspicion as to the drift of their teaching, give nevertheless constant witness to what may be called the purely mental quality of the ultimate results of physical inquiry. It has been said with perfect truth that the
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Chr tienne, p. 49. We discern no evidence of a pause or intromission in the creation or coming-to-be of new plants and animals. Instances of the Power of God as manifested in His Animal Creation, by Professor Owen. [page] 28
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. But these are things which God has joined together, and which no man or combination of men have a right to put asunder. It is a marriage made in the morning of the world, [page] 41
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F3510
Book contribution:
Darwin, C. R. 1897. [Letters to Farrar, 1867, 1871 and recollection of Darwin]. In F. W. Farrar, Men I have known. New York: Crowell, pp. 140-9.
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. R. Lowell, Mr. A. R. Wallace, the Dukes of Devonshire and Argyll, the late Earl of Derby, Sir J. Hooker, and Mr. W. Spottiswoode; and on the Sunday evening I preached at the Nave Service the funeral sermon of the great author of the Darwinian hypothesis. Ecclesiasticism was offended; but if what God requires of us is to do justly, and to love mercy, and to walk humbly with him, I would rather take my chance in the future life with such a man as Charles Darwin, than with many thousands who
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A6776
Periodical contribution:
Wallace, Alfred Russel 1867. On the Pieridae of the Indian and Australian regions. Transactions of the Entomological Society of London 3d ser. 4(3): 301-416, pls. 1-4.
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locality, but that is not to be trusted to, as collections made in other parts of the Archipelago are so frequently to be obtained in Java. I am sorry to be obliged to cancel the name of an insect which Dr. Felder has kindly dedicated to myself. 9. Pieris perictione, Felder. Pieris perictione, Feld. Voy. Novara, p. 168. Hab. Aru Islands. This seems to be very near P. rachel. I have not seen a specimen. 10. Pieris pitys, Godart. Pieris pitys, God. Enc. M th. ix. p. 134; Bd. Sp. G n. p. 470. Hab
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A24
Review:
[Jenkin, Fleeming]. 1867. [Review of] The origin of species. The North British Review 46 (June): 277-318.
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knowledge, but his speculations as to his probable feelings and actions, after such a great change of circumstances, are not worth much. If we are told that our experience shows that God works by laws, then we answer, 'Why the special Darwinian law?' A plausible theory should not be accepted while unproven; and if the arguments of this essay be admitted, Darwin's theory of the origin of species is not only without sufficient support from evidence, but is proved false by a cumulative proof
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A24
Review:
[Jenkin, Fleeming]. 1867. [Review of] The origin of species. The North British Review 46 (June): 277-318.
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points of all prize cattle, of all prize flowers, indicate limits. A rose called 'Senateur Vaisse' weighs 300 grains, a wild rose weighs 30 grains. A gardener, with a good stock of wild roses, would soon raise seedlings with flowers of double, treble, the weight of his first briar flowers. He or his grandson would very slowly approach the 'Cloth of God' or [page] 28
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A24
Review:
[Jenkin, Fleeming]. 1867. [Review of] The origin of species. The North British Review 46 (June): 277-318.
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created or existing under some definite law, the number of species, and of possible varieties of one species, will be limited; and these varieties and species being definite arrangements of organic compounds, will as certainly be capable of arrangement in series as inorganic chemical compounds are. These views no more imply a limit to the power of God than the statement that the three angles of a triangle are necessarily equal to two right angles. It is assumed that all existing substances or
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F877.1
Book:
Darwin, C. R. 1868. The variation of animals and plants under domestication. London: John Murray. 1st ed., first issue. vol. 1.
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which seems to say Yak-roo is mentioned in 1600 in the 'Ayeen Akbery,' and is probably the same breed. Sir W. Elliot has also sent me from Madras a pigeon called Yahui, said to have come from Mecca, which does not differ in appearance from the Laugher; it has a deep melancholy voice, like Yahu, often repeated. Yahu, yahu, means Oh God, Oh God; and Sayzid Mohammed Musari, in the treatise written about 100 years ago, says that these birds are not flown, because they repeat the name of the Most High
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F878.1
Book:
Darwin, C. R. 1868. The variation of animals and plants under domestication. London: John Murray. 1st ed., second issue. vol. 1.
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which seems to say Yak-roo is mentioned in 1600 in the 'Ayeen Akbery,' and is probably the same breed. Sir W. Elliot has also sent me from Madras a pigeon called Yahui, said to have come from Mecca, which does not differ in appearance from the Laugher; it has a deep melancholy voice, like Yahu, often repeated. Yahu, yahu, means Oh God, Oh God; and Sayzid Mohammed Musari, in the treatise written about 100 years ago, says that these birds are not flown, because they repeat the name of the most high
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F879.1
Book:
Darwin, C. R. [1868]. The variation of animals and plants under domestication. With a preface by Asa Gray. New York: Orange Judd and Co. vol. 1.
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God, Oh God; and Sayzid Mohammed Musari, in the treatise written about 100 years ago, says that these birds are not flown, because they repeat the name of the Most High God. Mr. Keith Abbott, however, informs me that the common pigeon is called Yahoo in Persia. Sub-race II. Common Frill-back (Die Strupp-Taube). Beak rather longer than in the Rock-pigeon; feathers reversed. This is a considerably larger bird than the rock-pigeon, and with the beak, proportionally with the size of body, a little
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F877.2
Book:
Darwin, C. R. 1868. The variation of animals and plants under domestication. London: John Murray. 1st ed., first issue. vol. 2.
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unimpeachable authority cannot be quoted,—after speaking of a half-caste man on the Zambesi, described by the Portuguese as a rare monster of inhumanity, remarks, It is unaccountable why half-castes, such as he, are so much more cruel than the Portuguese, but such is undoubtedly the case. An inhabitant remarked to Livingstone, God made white men, and God made black men, but the Devil made half-castes. 46 When two races, both 44 M. E. de Selys-Longchamps refers ('Bulletin Acad. Roy. de Bruxelles,' tom
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F878.2
Book:
Darwin, C. R. 1868. The variation of animals and plants under domestication. London: John Murray. 1st ed., second issue. vol. 2.
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unimpeachable authority cannot be quoted, after speaking of a half-caste man on the Zambesi, described by the Portuguese as a rare monster of inhumanity, remarks, It is unaccountable why half-castes, such as he, are so much more cruel than the Portuguese, but such is undoubtedly the case. An inhabitant remarked to Livingstone, God made white men, and God made black men, but the Devil made half-castes. 46 When two races, both 44 M. E. de Selys-Longchamps refers ('Bulletin Acad. Roy. de. Bruxelles,' tom
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A618
Book contribution:
Allingham, William. 1907. [Recollections of Darwin]. In H. Allingham and D. Radford. ed. A Diary. London: Macmillan, pp. 184-85, 239, 274.
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when we have shuffled off this mortal coil. Whoever looks into himself must be aware that at the centre of things is a mysterious Demiurgus — who is God, and who cannot in the least be adequately spoken of in any human words. Thomas Carlyle (1795-1881), English author
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A364
Book:
Varberg, Rudolf. 1668. Varberg, Rudolf: Udflugter paa Naturvidenskabens Enemærker, P.G. Philipsens forlag, Koebenhavn.
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uvidende om, hvad og hvem Hr. Deichmann Branth var, jeg antog ham for en Student, der debuterede paa Forfatterbanen. Det var imidlertid en betydelig Vildfarelse. Hr. D. B. er Præst og er tidligere optraadt som botanisk Forfatter, særlig interesserer han sig for Laverne. Begge disse Momenter have Interesse. Hans borgerlige Stilling forklarer noksom hans Iver for at faa Kristendom og Naturvidenskab stillede paa en god Fod med hinanden, og hans særlige Naturstudium letter ham denne Opgave i en
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A364
Book:
Varberg, Rudolf. 1668. Varberg, Rudolf: Udflugter paa Naturvidenskabens Enemærker, P.G. Philipsens forlag, Koebenhavn.
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. Saa- danne Mænd kunne i god Tro hylde visse kirkelige Dogmer, fordi det af Mangel paa Eftertanke ikke er 16 [page] 24
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F877.1
Book:
Darwin, C. R. 1868. The variation of animals and plants under domestication. London: John Murray. 1st ed., first issue. vol. 1.
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in 1678 to the present day, as well as in Germany and in France, numerous treatises have been published on the pigeon. In India, about a hundred years ago, a Persian treatise was written; and the writer thought it no light affair, for he begins with a solemn invocation, in the name of God, the gracious and merciful. Many large towns, in Europe and the United States, now have their societies of devoted pigeon-fanciers: at present there are three such societies in London. In India, as I hear from
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F878.1
Book:
Darwin, C. R. 1868. The variation of animals and plants under domestication. London: John Murray. 1st ed., second issue. vol. 1.
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in 1678 to the present day, as well as in Germany and in France, numerous treatises have been published on the pigeon. In India, about a hundred years ago, a Persian treatise was written; and the writer thought it no light affair, for he begins with a solemn invocation, in the name of God, the gracious and merciful. Many large towns, in Europe and the United States, now have their societies of devoted pigeon-fanciers: at present there are three such societies in London. In India, as I hear from
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F879.1
Book:
Darwin, C. R. [1868]. The variation of animals and plants under domestication. With a preface by Asa Gray. New York: Orange Judd and Co. vol. 1.
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writer thought it no light affair, for he begins with a solemn invocation, in the name of God, the gracious and merciful. Many large towns, in Europe and the United States, now have their societies of devoted pigeon-fanciers: at present there are three such societies in London. In India, as I hear from Mr. Blyth, the inhabitants of Delhi and of some other 33 English translation, 1601, book x. ch. xxxvii. 34 Ayeen Akbery, translated by F. Gladvin, 4to. edit., vol. i. p. 270. [page] 25
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F914.2
Book:
Darwin, C. R. 1868. Das Variiren der Thiere und Pflanzen im Zustande der Domestication. Stuttgart: Schweizerbart. vol. 2.
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sicherer bei dem gegenwiirtigen Zu stande unserer Kenntniss, den ganzen Fall als einfach unverstiind lich zu betrachten. In Bezug auf das Vererben von Structurverhiiltnissen, die durch Verletzungen verstiimmelt oder durch Krankheiten veriindert sind, ist es schwierig, zu irgend einem bestimmten Schluss zu kommen. In manchen Fallen sind Verstfimmelungen eine ungeheure Zahl von Generationen hindurch ohne irgend ein erblich gewordenes Resultat angestellt worden. God ron hat die Bernerkung gemacht
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F914.2
Book:
Darwin, C. R. 1868. Das Variiren der Thiere und Pflanzen im Zustande der Domestication. Stuttgart: Schweizerbart. vol. 2.
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dem wilden europaischenEber gleich. Bei Ta.uben und Hiihnern 12 ist nicht bekannt, welche Varietii.t zuerst freigelas en wurde, auch nicht, welchen Character die ,erwilderten Vogel angenommen haben. In Westindien cheint das Perlhuhn, wenn es ver wildert, mehr zu variiren, als im domesticirten Zustande. In Bezug auf verwilderte Pflanzen hat Dr. Hooker 13 stark be tont, auf was fiir geringem Zeugniss der gewohnliche Glaube an ihrem Vermogen zum Riickschlag beruht. God r on 14 beschreibt wilde
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F914.2
Book:
Darwin, C. R. 1868. Das Variiren der Thiere und Pflanzen im Zustande der Domestication. Stuttgart: Schweizerbart. vol. 2.
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zu rein, wahrend die frilher beschriebenen von Anti hi num majus, wenn sie init ihrem eigenen Pollen kunstlich befruchtet werden, vollkommen fruchtba.r sind, obgleich sie steril sind, wenn sie sich selbst ilberla.ssen bleiben; denn die Bienen sind nicht im Stande, in die engen Bliithenrllhren hineinzukriechen. Die pelorischen Bliithen von OorydaUs soUda sind God ro n 91 zufolge nnfruchtba.r, wahrend man von denen der Gloxinia sehr wohl weiss , da.ss sie reichlich Sa.men erge ben. In unsern
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F914.2
Book:
Darwin, C. R. 1868. Das Variiren der Thiere und Pflanzen im Zustande der Domestication. Stuttgart: Schweizerbart. vol. 2.
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dem einen Falle der Frucht, in dem andern dem Samen sorgfaitige Aufmerksamkeit geschenkt und hlernach viele Jahre hindurch die Zuchtwahl bestimmt worden ist. Ga I I e s i o hat dieseibe Beobach tung gemacht. God r on hebt die Verschiedenheit der Knollen bei der Kartofl;'eI, der Zwiebel beim Allium und der Frucht bei der Me lone hervor; ebenso die grosse Ahnlichkeit der andern Theile an diesen selben Pflanzen 88. H Prescott, Hist. of Mexico. Vol. II. p. 61. 88 Sageret, Pomologie
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A604
Review:
Lewes, George Henry. 1868. Mr. Darwin's hypotheses. Fortnightly Review n.s. 3 (April, June); 353-73, 611-28, 4 (July), (November): 61-80, 492-509.
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having fewer than twenty segments, or more than twenty, the argument is proved to be inconsistent. Why, asks Mr. Spencer, if the skeleton of each species was separately contrived, was this bony mass (the sacrum) made by soldering together a number of vertebr like those forming (1) On this subject Fritz M ller quotes the Portuguese proverb, that God writes straight in crooked lines (Deos escreve directo em linhas tortas). (2) Faivre, La Variabilit des Esp ces et ses Limites, 1868, p. 25. [page
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A605
Review:
Anon. 1868. [Review of] Variation of animals and plants under domestication. Lancet 1 (18 April, 16 May): 501, 622-3; 2 (5 September): 313-14.
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a delightful old writer, that the wisdom of God receives small honour from those vulgar heads that rudely stare about, and with a gross rusticity admire his works; those highly magnifying him whose judicious inquiry into his acts, and deliberate research into his creatures, return the duty of a devout and learned admiration. We have said thus much because we think that no man can avoid perceiving that it is in nature and art alike: there is no series of abrupt starts and disjointed displays of
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years as the species discussed may require, the generation of men who read the earliest statement of the hypothesis will all have passed away before Mr. Darwin's task shall be done. The titles of the two books on species are significant; for there is a notable difference between the Origin of Species and the Variations of the domestic plants and animals. Henceforth, the rhetoricians will have a better illustration of anticlimax than the mountain which borught forth a mouse, or the god of war who
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A609
Review:
Anon. 1868. Darwin and pangenesis. Quarterly Journal of Science 5 (July): 295-313.
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-regulated, co-ordinated chapter of accidents!! All he proves by his reasoning is that whilst our knowledge and power over nature are limited, those of God are unlimited; that whilst God operates for the benefit of all his living creatures, * See 'Animals and Plants under Domestication,' p. 412. Ibid., p. 413. VOL. V. Z [page] 31
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A609
Review:
Anon. 1868. Darwin and pangenesis. Quarterly Journal of Science 5 (July): 295-313.
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variations were pre-ordained and pre-designed, if we may use the term, are the strangest we have ever read. Do you imagine, he says, that God made the wild dog plastic * 'Animals and Plants under Domestication,' vol. ii., pp. 430 2. See 'Animals and Plants under Domestication,' chap. xxii. (especially the Summary on Causes of Variability, and the whole chapter on Pangenesis ). [page] 31
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