Scientific Essays and Lectures

But I would, whether a field-club existed or not, require of every young man entering the army or navy—indeed of every young man entering any liberal profession whatsoever—a fair knowledge, such as would enable him to pass an examination, in what the Germans call Erd-kunde—earth-lore—in that knowledge of the face of the earth and of its products, for which we English have as yet cared so little that we have actually no English name for it, save the clumsy and questionable one of physical geography; and, I am sorry to say, hardly any readable school books about it, save Keith Johnston’s “Physical Atlas”—an acquaintance with which last I should certainly require of young men.

It does seem most strange—or rather will seem most strange a hundred years hence—that we, the nation of colonists, the nation of sailors, the nation of foreign commerce, the nation of foreign military stations, the nation of travellers for travelling’s sake, the nation of which one man here and another there—as Schleiden sets forth in his book, “The Plant,” in a charming ideal conversation at the Travellers’ Club—has seen and enjoyed more of the wonders and beauties of this planet than the men of any nation, not even excepting the Germans—that this nation, I say, should as yet have done nothing, or all but nothing, to teach in her schools a knowledge of that planet, of which she needs to know more, and can if she will know more, than any other nation upon it.

As for the practical utility of such studies to a soldier, I only need, I trust, to hint at it to such an assembly as this.  All must see of what advantage a rough knowledge of the botany of a district would be to an officer leading an exploring party, or engaged in bush warfare.  To know what plants are poisonous; what plants, too, are eatable—and many more are eatable than is usually supposed; what plants yield oleaginous substances, whether for food or for other uses; what plants yield vegetable acids, as preventives of scurvy; what timbers are available for each of many different purposes; what will resist wet, salt-water, and the attacks of insects; what, again, can be used, at a pinch, for medicine or for styptics—and be sure, as a wise West Indian doctor once said to me, that there is more good medicine wild in the bush than there is in all the druggists’ shops—surely all this is a knowledge not beneath the notice of any enterprising officer, above all of an officer of engineers.  I only ask any one who thinks that I may be in the right, to glance through the lists of useful vegetable products given in Lindley’s “Vegetable Kingdom”—a miracle of learning—and see the vast field open still to a thoughtful and observant man, even while on service; and not to forget that such knowledge, if he should hereafter leave the service and settle, as many do, in a distant land, may be a solid help to his future prosperity.  So strongly do I feel on this matter, that I should like to see some knowledge at least of Dr. Oliver’s excellent little “First Book of Indian Botany” required of all officers going to our Indian Empire: but as that will not be, at least for many a year to come, I recommend any gentlemen going to India to get that book, and while away the hours of the outward voyage by acquiring knowledge which will be a continual source of interest, and it may be now and then of profit, to them during their stay abroad.

And for geology, again.  As I do not expect you all, or perhaps any of you, to become such botanists as General Monro, whose recent “Monograph of the Bamboos” is an honour to British botanists, and a proof of the scientific power which is to be found here and there among British officers: so I do not expect you to become such geologists as Sir Roderick Murchison, or even to add such a grand chapter to the history of extinct animals as Major Cautley did by his discoveries in the Sewalik Hills.  Nevertheless, you can learn—and I should earnestly advise you to learn—geology and mineralogy enough to be of great use to you in your profession, and of use, too, should you relinquish your profession hereafter.  It must be profitable for any man, and specially for you, to know how and where to find good limestone, building stone, road metal; it must be good to be able to distinguish ores and mineral products; it must be good to know—as a geologist will usually know, even in a country which he sees for the first time—where water is likely to be found, and at what probable depth; it must be good to know whether the water is fit for drinking or not, whether it is unwholesome or merely muddy; it must be good to know what spots are likely to be healthy, and what unhealthy, for encamping.  The two last questions depend, doubtless, on meteorological as well as geological accidents: but the answers to them will be most surely found out by the scientific man, because the facts connected with them are, like all other facts, determined by natural laws.  After what one has heard, in past years, of barracks built in spots plainly pestilential; of soldiers encamped in ruined cities, reeking with the dirt and poison of centuries; of—but it is not my place to find fault; all I will say is, that the wise and humane officer, when once his eyes are opened to the practical value of physical science, will surely try to acquaint himself somewhat with those laws of drainage and of climate, geological, meteorological, chemical, which influence, often with terrible suddenness and fury, the health of whole armies.  He will not find it beyond his province to ascertain the amount and period of rainfalls, the maxima of heat and of cold which his troops may have to endure, and many another point on which their health and efficiency—nay, their very life may depend, but which are now too exclusively delegated to the doctor, to whose province they do not really belong.  For cure, I take the liberty of believing, is the duty of the medical officer; prevention, that of the military.

Thus much I can say just now—and there is much more to be said—on the practical uses of the study of Natural History.  But let me remind you, on the other side, if Natural History will help you, you in return can help her; and would, I doubt not, help her and help scientific men at home, if once you looked fairly and steadily at the immense importance of Natural History—of the knowledge of the “face of the earth.”  I believe that all will one day feel, more or less, that to know the earth on which we live, and the laws of it by which we live, is a sacred duty to ourselves, to our children after us, and to all whom we may have to command and to influence; ay, and a duty to God likewise.  For is it not a duty of common reverence and faith towards Him, if He has put us into a beautiful and wonderful place, and given us faculties by which we can see, and enjoy, and use that place—is it not a duty of reverence and faith towards Him to use these faculties, and to learn the lessons which He has laid open for us?  If you feel that, as I think you all will some day feel, then you will surely feel likewise that it will be a good deed—I do not say a necessary duty, but still a good deed and praiseworthy—to help physical science forward; and to add your contributions, however small, to our general knowledge of the earth.  And how much may be done for science by British officers, especially on foreign stations, I need not point out.  I know that much has been done, chivalrously and well, by officers; and that men of science owe them and give them hearty thanks for their labours.  But I should like, I confess, to see more done still.  I should like to see every foreign station what one or two highly-educated officers might easily make it, an advanced post of physical science, in regular communication with our scientific societies at home, sending to them accurate and methodic details of the natural history of each district—details ninety-nine hundredths of which might seem worthless in the eyes of the public, but which would all be precious in the eyes of scientific men, who know that no fact is really unimportant; and more, that while plodding patiently through seemingly unimportant facts, you may stumble on one of infinite importance, both scientific and practical.  For the student of nature, gentlemen, if he will be but patient, diligent, methodical, is liable at any moment to the same good fortune as befell Saul of old, when he went out to seek his father’s asses, and found a kingdom.

There are those, lastly, who have neither time nor taste for the technicalities and nice distinctions of formal Natural History; who enjoy Nature, but as artists or as sportsmen, and not as men of science.  Let them follow their bent freely: but let them not suppose that in following it they can do nothing towards enlarging our knowledge of Nature, especially when on foreign stations.  So far from it, drawings ought always to be valuable, whether of plants, animals, or scenery, provided only they are accurate; and the more spirited and full of genius they are, the more accurate they are certain to be; for Nature being alive, a lifeless copy of her is necessarily an untrue copy.  Most thankful to any officer for a mere sight of sketches will be the closest botanist, who, to his own sorrow, knows three-fourths of his plants only from dried specimens; or the closest zoologist, who knows his animals from skins and bones.  And if any one answers—But I cannot draw.  I rejoin.  You can at least photograph.  If a young officer, going out to foreign parts, and knowing nothing at all about physical science, did me the honour to ask me what he could do for science, I should tell him—Learn to photograph; take photographs of every strange bit of rock-formation which strikes your fancy, and of every widely-extended view which may give a notion of the general lie of the country.  Append, if you can, a note or two, saying whether a plain is rich or barren; whether the rock is sandstone, limestone, granitic, metamorphic, or volcanic lava; and if there be more rocks than one, which of them lies on the other; and send them to be exhibited at a meeting of the Geological Society.  I doubt not that the learned gentlemen there will find in your photographs a valuable hint or two, for which they will be much obliged.  I learnt, for instance, what seemed to me most valuable geological lessons from mere glances at drawings—I believe from photographs—of the Abyssinian ranges about Magdala.

Or again, let a man, if he knows nothing of botany, not trouble himself with collecting and drying specimens; let him simply photograph every strange and new tree or plant he sees, to give a general notion of its species, its look; let him append, where he can, a photograph of its leafage, flower, fruit; and send them to Dr. Hooker, or any distinguished botanist: and he will find that, though he may know nothing of botany, he will have pretty certainly increased the knowledge of those who do know.

The sportsman, again—I mean the sportsman of that type which seems peculiar to these islands, who loves toil and danger for their own sakes; he surely is a naturalist, ipso facto, though he knows it not.  He has those very habits of keen observation on which all sound knowledge of nature is based; and he, if he will—as he may do without interfering with his sport—can study the habits of the animals among whom he spends wholesome and exciting days.  You have only to look over such good old books as Williams’s “Wild Sports of the East,” Campbell’s “Old Forest Ranger,” Lloyd’s “Scandinavian Adventures,” and last, but not least, Waterton’s “Wanderings,” to see what valuable additions to true zoology—the knowledge of live creatures, not merely dead ones—British sportsmen have made, and still can make.  And as for the employment of time, which often hangs so heavily on a soldier’s hands, really I am ready to say, if you are neither men of science, nor draughtsmen, nor sportsmen, why, go and collect beetles.  It is not very dignified, I know, nor exciting: but it will be something to do.  It cannot harm you, if you take, as beetle-hunters do, an indiarubber sheet to lie on; and it will certainly benefit science.  Moreover, there will be a noble humility in the act.  You will confess to the public that you consider yourself only fit to catch beetles; by which very confession you will prove yourself fit for much finer things than catching beetles; and meanwhile, as I said before, you will be at least out of harm’s way.  At a foreign barrack once, the happiest officer I met, because the most regularly employed, was one who spent his time in collecting butterflies.  He knew nothing about them scientifically—not even their names.  He took them simply for their wonderful beauty and variety; and in the hope, too—in which he was really scientific—that if he carefully kept every form which he saw, his collection might be of use some day to entomologists at home.  A most pleasant gentleman he was; and, I doubt not, none the worse soldier for his butterfly catching.  Commendable, also, in my eyes, was another officer—whom I have not the pleasure of knowing—who, on a remote foreign station, used wisely to escape from the temptations of the world into an entirely original and most pleasant hermitage.  For finding—so the story went—that many of the finest insects kept to the tree-tops, and never came to ground at all, he used to settle himself among the boughs of some tree in the tropic forests, with a long-handled net and plenty of cigars, and pass his hours in that airy flower-garden, making dashes every now and then at some splendid monster as it fluttered round his head.  His example need not be followed by every one; but it must be allowed that—at least as long as he was in his tree—he was neither dawdling, grumbling, spending money, nor otherwise harming himself, and perhaps his fellow-creatures, from sheer want of employment.

One word more, and I have done.  If I was allowed to give one special piece of advice to a young officer, whether of the army or navy, I would say: Respect scientific men; associate with them; learn from them; find them to be, as you will usually, the most pleasant and instructive of companions—but always respect them.  Allow them chivalrously, you who have an acknowledged rank, their yet unacknowledged rank; and treat them as all the world will treat them in a higher and truer state of civilisation.  They do not yet wear the Queen’s uniform; they are not yet accepted servants of the State; as they will be in some more perfectly organised and civilised land: but they are soldiers nevertheless, and good soldiers and chivalrous, fighting their nation’s battle, often on even less pay than you, and with still less chance of promotion and of fame, against most real and fatal enemies—against ignorance of the laws of this planet, and all the miseries which that ignorance begets.  Honour them for their work; sympathise in it; give them a helping hand in it whenever you have an opportunity—and what opportunities you have, I have been trying to sketch for you to-night; and more, work at it yourselves whenever and wherever you can.  Show them that the spirit which animates them—the hatred of ignorance and disorder, and of their bestial consequences—animates you likewise; show them that the habit of mind which they value in themselves—the habit of accurate observation and careful judgment—is your habit likewise; show them that you value science, not merely because it gives better weapons of destruction and of defence, but because it helps you to become clear-headed, large-minded, able to take a just and accurate view of any subject which comes before you, and to cast away every old prejudice and every hasty judgment in the face of truth and of duty: and it will be better for you and for them.

But why?  What need for the soldier and the man of science to fraternise just now?  This need: the two classes which will have an increasing, it may be a preponderating, influence on the fate of the human race for some time, will be the pupils of Aristotle and those of Alexander—the men of science and the soldiers.  In spite of all appearances, and all declamations to the contrary, that is my firm conviction.  They, and they alone, will be left to rule; because they alone, each in his own sphere, have learnt to obey.  It is therefore most needful for the welfare of society that they should pull with, and not against each other; that they should understand each other, respect each other, take counsel with each other, supplement each other’s defects, bring out each other’s higher tendencies, counteract each other’s lower ones.  The scientific man has something to learn of you, gentlemen, which I doubt not that he will learn in good time.  You, again, have—as I have been hinting to you to-night—something to learn of him, which you, I doubt not, will learn in good time likewise.  Repeat, each of you according to his powers, the old friendship between Aristotle and Alexander; and so, from your mutual sympathy and co-operation, a class of thinkers and actors may yet arise which can save this nation, and the other civilised nations of the world, from that of which I had rather not speak, and wish that I did not think too often and too earnestly.

I may be a dreamer; and I may consider, in my turn, as wilder dreamers than myself, certain persons who fancy that their only business in life is to make money, the scientific man’s only business is to show them how to make money, and the soldier’s only business to guard their money for them.  Be that as it may, the finest type of civilised man which we are likely to see for some generations to come, will be produced by a combination of the truly military with the truly scientific man.  I say—I may be a dreamer; but you at least, as well as my scientific friends, will bear with me; for my dream is to your honour.

SUPERSTITION 3

Having accepted the very great honour of being allowed to deliver here two lectures, I have chosen as my subject Superstition and Science.  It is with Superstition that this first lecture will deal.

The subject seems to me especially fit for a clergyman; for he should, more than other men, be able to avoid trenching on two subjects rightly excluded from this Institution; namely, Theology—that is, the knowledge of God; and Religion—that is, the knowledge of Duty.  If he knows, as he should, what is Theology, and what is Religion, then he should best know what is not Theology, and what is not Religion.

For my own part, I entreat you at the outset to keep in mind that these lectures treat of matters entirely physical; which have in reality, and ought to have in our minds, no more to do with Theology and Religion than the proposition that theft is wrong, has to do with the proposition that the three angles of a triangle are equal to two right angles.

It is necessary to premise this, because many are of opinion that superstition is a corruption of religion; and though they would agree that as such, “corruptio optimi pessima,” yet they would look on religion as the state of spiritual health, and superstition as one of spiritual disease.

Others again, holding the same notion, but not considering that “corruptio optimi pessima,” have been in all ages somewhat inclined to be merciful to superstition, as a child of reverence; as a mere accidental misdirection of one of the noblest and most wholesome faculties of man.

This is not the place wherein to argue with either of these parties: and I shall simply say that superstition seems to me altogether a physical affection, as thoroughly material and corporeal as those of eating or sleeping, remembering or dreaming.

After this, it will be necessary to define superstition, in order to have some tolerably clear understanding of what we are talking about.  I beg leave to define it as—Fear of the unknown.

Johnson, who was no dialectician, and, moreover, superstitious enough himself, gives eight different definitions of the word; which is equivalent to confessing his inability to define it at all:

“1.  Unnecessary fear or scruples in religion; observance of unnecessary and uncommanded rites or practices; religion without morality.

“2.  False religion; reverence of beings not proper objects of reverence; false worship.

“ 3.  Over nicety; exactness too scrupulous.”

Eight meanings; which, on the principle that eight eighths, or indeed eight hundred, do not make one whole, may be considered as no definition.  His first thought, as often happens, is the best—“Unnecessary fear.”  But after that he wanders.  The root-meaning of the word is still to seek.  But, indeed, the popular meaning, thanks to popular common sense, will generally be found to contain in itself the root-meaning.

Let us go back to the Latin word Superstitio.  Cicero says that the superstitious element consists in “a certain empty dread of the gods”—a purely physical affection, if you will remember three things:

1.  That dread is in itself a physical affection.

2.  That the gods who were dreaded were, with the vulgar, who alone dreaded them, merely impersonations of the powers of nature.

3.  That it was physical injury which these gods were expected to inflict.

But he himself agrees with this theory of mine; for he says shortly after, that not only philosophers, but even the ancient Romans, had separated superstition from religion; and that the word was first applied to those who prayed all day ut liberi sui sibi superstites essent, might survive them.  On the etymology no one will depend who knows the remarkable absence of any etymological instinct in the ancients, in consequence of their weak grasp of that sound inductive method which has created modern criticism.  But if it be correct, it is a natural and pathetic form for superstition to take in the minds of men who saw their children fade and die; probably the greater number of them beneath diseases which mankind could neither comprehend nor cure.

The best exemplification of what the ancients meant by superstition is to be found in the lively and dramatic words of Aristotle’s great pupil Theophrastus.

The superstitious man, according to him, after having washed his hands with lustral water—that is, water in which a torch from the altar had been quenched—goes about with a laurel-leaf in his mouth, to keep off evil influences, as the pigs in Devonshire used, in my youth, to go about with a withe of mountain ash round their necks to keep off the evil eye.  If a weasel crosses his path, he stops, and either throws three pebbles into the road, or, with the innate selfishness of fear, lets someone else go before him, and attract to himself the harm which may ensue.  He has a similar dread of a screech-owl, whom he compliments in the name of its mistress, Pallas Athene.  If he finds a serpent in his house, he sets up an altar to it.  If he pass at a four-cross-way an anointed stone, he pours oil on it, kneels down, and adores it.  If a rat has nibbled one of his sacks he takes it for a fearful portent—a superstition which Cicero also mentions.  He dare not sit on a tomb, because it would be assisting at his own funeral.  He purifies endlessly his house, saying that Hecate—that is, the moon—has exercised some malign influence on it; and many other purifications he observes, of which I shall only say that they are by their nature plainly, like the last, meant as preservatives against unseen malarias or contagions, possible or impossible.  He assists every month with his children at the mysteries of the Orphic priests; and finally, whenever he sees an epileptic patient, he spits in his own bosom to avert the evil omen.

I have quoted, I believe, every fact given by Theophrastus; and you will agree, I am sure, that the moving and inspiring element of such a character is mere bodily fear of unknown evil.  The only superstition attributed to him which does not at first sight seem to have its root in dread is that of the Orphic mysteries.  But of them Müller says that the Dionusos whom they worshipped “was an infernal deity, connected with Hades, and was the personification, not merely of rapturous pleasure, but of a deep sorrow for the miseries of human life.”  The Orphic societies of Greece seem to have been peculiarly ascetic, taking no animal food save raw flesh from the sacrificed ox of Dionusos.  And Plato speaks of a lower grade of Orphic priests, Orpheotelestai, “who used to come before the doors of the rich, and promise, by sacrifices and expiatory songs, to release them from their own sins, and those of their forefathers;” and such would be but too likely to get a hearing from the man who was afraid of a weasel or an owl.