ASA GEAY AND DARWINISM 305 



and hark back on pre-Darwinian ideas that were not neces- 

 sarily anti-Darwinian, but which should not be confounded 



with these. 



The Camp, Sunningdale : March 27, 1888. 



DEAR HUXLEY, Dana's Gray arrived yesterday and I 

 turned to pp. 19, 20. I see nothing anti-Darwinian in the 

 passages, and I do not gather from [them?] that Gray did. 



I did not follow Gray into his later comments on Darwin- 

 ism, and I never read his ' Darwiniana.' My recollection of his 

 attitude after acceptance of the Doctrine, and during the 

 first few years of his active promulgation of it, is, that he 

 understood it clearly, but sought to harmonize it with his 

 prepossession without disturbing its physical principles in 

 any way. He certainly showed far more knowledge and ap- 

 preciation of the contents of the Origin than any of the re- 

 viewers, and than any of the commentators, yourself excepted. 

 He almost alone had faithfully studied it from beginning to 

 end, and for this both Darwin and I have given him credit. 



Latterly he got deeper and deeper into theological and 

 metaphysical wanderings, and finally formulated his ideas 

 in an illogical fashion. Before this I had given up reading 

 him, and as I have said, I have not read his ' Darwiniana.' 

 Such workings of the mind have no more attraction for me 

 than those of Maurice x and J. Martineau. 2 



Be all this as it may, Dana seems to be in a muddle on 

 p. 20, and quite a self-sought one. 



It remains for you to put the whole matter clear in the 



1 Frederick Denison Maurice (1805-72), the saintly divine who fled from 

 the narrowness of a dissenting ministry to law and literature ; then took 

 Orders at Oxford (1830-4), hoping to realise a Christian unity based on a 

 spiritual fact instead of dogmatic opinions, and linking with this his Christian 

 Socialism and the foundation of the Working Men's and Queen's Colleges. His 

 sharp opposition to ' parties ' and his maze of metaphysical subtleties led to 

 lifelong controversies. Hunted out of his Professorship at King's College for 

 heresy, he was supported by more liberal opinion when appointed to St. Peter's, 

 Vere Street (1860) and to the Chair of Moral Philosophy at Cambridge (1866). 



2 James Martineau (1805-1900), Unitarian divine, born at Norwich, studied 

 at the Manchester (New) College (1822-7), in which he became Professor of 

 Mental and Moral Philosophy, 1840, migrating with it to London, 1857, and 

 becoming Principal 1869. Prom the first, as pastor in Dublin and Liverpool, 

 he made his mark in preaching and controversy ; but study at Gottingen (1848) 

 turned him from the old deterministic unitarianism to freewill philosophy. 

 Hooker probably had in mind not the ' Types of Ethical Theory,' 1885, norths 

 ' Study of Religion,' 1888, but the earlier Essays and the controversy over 

 Tyndall's Belfast address. 



