iv MODERN EVOLUTION 237 



bonne on The Successive Advances of the Human 

 Mind, delivered in 1750, Turgot expresses the 

 same idea, touching, as John Morley says in his 

 essay on that statesman, 'the root of most of the 

 wrong thinking that has been as a manacle to 

 science.' 



The foregoing, and passages of a like order, are 

 made by Huxley the text of his elaborations of the 

 several stages of theological evolution, the one note 

 of all of which is the continuity of belief in super- 

 natural intervention. But more important than the 

 decay of that belief which is the prelude to decay of 

 belief in deity itself as commonly defined, is the 

 resulting transfer of the foundation of morals, in 

 other words, of motives to conduct, from a theo- 

 logical to a social base. Theology is not morality ; 

 indeed, it is, too often, immorality. It is concerned 

 with man's relations to the gods in whom he believes ; 

 while morals are concerned with man's relations to 

 his fellows. The one looks heavenward, wondering 

 what dues shall be paid the gods to win their smiles 

 or ward off their frowns. In old Rome sanctitas or 

 holiness, was, according to Cicero, ' the knowledge of 

 the rites which had to be performed.' These done, 

 the gods were expected to do their part. So in new 

 Rome, when the Catholic has attended mass, his 

 share in the contract is ended. Worship and sacri- 

 fice, as mere acts towards supernatural beings, may 

 be consonant with any number of lapses in conduct. 

 Morality, on the other hand, looks earthward, and 

 is prompted to action solely by what is due from a 

 man to his fellow-men, or from his fellow-men to 

 him. Its foundation therefore is not in supernatural 



