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Page 10
But the irony of circumstances diverted much of his energy into yet
more diverse fields. When Sir Henry de la Beche first offered him the
posts of Pal�ontologist and Lecturer on Natural History vacated by
Professor Forbes, he says:--
I refused the former point blank, and accepted the latter
only provisionally, telling Sir Henry that I did not care for
fossils, and that I should give up Natural History as soon as
I could get a physiological post. But I held the office
for thirty-one years, and a large part of my work has been
pal�ontological.
Pal�ontology was his business, and he became a Master in it also,
with the result that he forged himself a mighty weapon for use in the
struggle over the Origin of Species.
In one of his later Essays he compares the study of human physiology
to the Atlantic Ocean:--
Like the Atlantic between the Old and the New Worlds, its
waves wash the shores of the two worlds of matter and of mind;
its tributary streams flow from both; through its waters, as
yet unfurrowed by the keel of any Columbus, lies the road, if
such there be, from the one to the other; far away from that
North-West Passage of mere speculation in which so many brave
souls have been helplessly frozen up.
Such was the spirit in which, after his long day's work, he added to
his labours in physical science a search in another, and to his notion
a cognate province of thought and speculation. Many a sleepless night
in these years the candle was lighted beside his bed, and for a couple
of hours after midnight he would devour works on philosophy--English,
German, and French, and occasionally Latin. To a mind at once
constructive and intensely critical of unsound construction he added a
quality possessed by few professed philosophers--a large knowledge of
the workings of life, of the human thinking machine, in addition
to various other branches of physical science. As he put it, the
laboratory is the forecourt to the temple of philosophy. For the
method of the laboratory is but the strict application of the one
sound and fruitful mode of reasoning--the method of verification by
experiment. Evidence must be tested before being trusted. The first
duty of such a method is to question in order to find good reason;
Goethe's "t�tige Skepsis," a scepticism or questioning which seeks to
overcome itself by finding good standing-ground beyond. Authority as
such is nothing till verified anew. The creeds of ancient sages, the
dogmas of more modern date, must equally bear the light of widening
knowledge and the tests that prove the gold or clay of their
foundations, the stability of the successive steps by which they
proceed.
In all this reading Huxley found nothing to shake what he had learnt
long before from Hamilton--the limits set to human knowledge and
the impossibility of attaining to the ultimate reality behind the
phenomena presented to our cognition. The problems of philosophy, set
forth with unsurpassed clearness for all who will read in our great
English writers, were not solved by soaring into intellectual mists.
To those who declared they had attained this ultimate knowledge by
their own inner light or through an alleged revelation in historical
experience, the question remained to be put: How do you verify your
assertion? Is the historical evidence on which you build trustworthy?
And if in certain departments this evidence is clearly untenable,
what guarantee have you that in other departments evidence of similar
character is tenable? The fine-spun abstractions of the Platonists
and their kin, unchecked by a natural science which had not yet the
appliances necessary for its growth; the orthodoxies of the various
churches, so singularly differentiated in the course of development
from the simplicity of their nominal founder--these were based upon
assumptions for which the seeker after reasoned evidence could find no
valid support. Ten years before he coined the word "Agnostic" to label
his attitude towards the unproved, whether likely or unlikely, in
contradistinction to the Gnostics, who professed to "know" from within
apart from external proof, Huxley described the Agnostic position he
had already reached--the position of suspending judgment where actual
proof is not possible; the attitude of mind which regards the words
"I believe" as a momentous assertion, not to be uttered on incomplete
grounds. Writing to Charles Kingsley in 1860, he says:--
I neither deny nor affirm the immortality of man. I see no
reason for believing in it; but, on the other hand, I have no
means of disproving it.
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