The remaining parts also contain various scientific assertions, which are proposed as facts without being such, but these parts do not immediately pertain to our theme. Suffice it to say that, after reading Haeckel's "Weltraetsel," one would be led to think that there is no question of a "deathbed of Darwinism," but that on the contrary Darwinism, as remodeled by Haeckel, is more in the ascendant to-day than ever. Let us judge of its prestige by the reception accorded the "Weltraetsel."
One unaltered edition after the other, thousand after thousand, the book is given to the public. Hence it must meet with approval. It does indeed meet with approval, but the question is, from whom? Immature college and university students will doubtless receive it with reverential awe, just as they received the "Natural History of Creation" twenty-five years ago. Bebel accepts the book as an infallible source of truth, and after him the social democrats and free-church members will add it to the list of their "body and stomach books," which alone will afford it a respectable clientele, at least in number. In no one of my "deathbed articles," however, have I as yet ever maintained that Darwinism was decadent in these circles. I know full well, that Darwinism has filtered down into that sphere and there satisfies the anti-Christian and anti-religious demands of thousands.
Nothing, however, really depends on these senseless blind adherents of Haeckel's unproved assertions. We are now intent upon investigating how the world of eminent thinkers and natural science regards the latest product of Haeckel's fancy. That alone is of importance in ascertaining the real status of Darwinism.
As regards, in the first place, the other parts of the book, it is well known that all of them were vigorously attacked. Loofs in particular exposed Haeckel's theology, according to its deserts, in the clear light of truth, and convicted Haeckel of "ignorance" and "dishonesty;" while the philosopher Paulsen made short work of the "Weltraetsel" from his own standpoint, ("if a book could drip with superficiality, I should predicate that of the 19th chapter"). Harnack also condemned the theological section in the "Christliche Welt," and Troeltsch, Hoenigswald, and Hohlfeld took Haeckel severely to task on philosophic grounds. The naturalists have thus far maintained silence.
Scientific journals, and, I believe, only the more popular ones, pass a varying judgment on the book according to the intellectual bent of their book reviewers; but no one of the eminent and leading naturalists has publicly expressed his opinion regarding it. They all maintain a very significant silence, which speaks for itself. Now, however, just at the proper time a book, Die Descendenz-theorie has appeared from the pen of the zoologist, Professor Fleischmann of Erlangen, in which Haeckel is severely condemned. (See Chapter IX.)
The press-notices of the Weltraetsel, which are quoted in the book will be considered presently. It appears that with reference to natural science, only "laymen" discuss the book and approve of Haeckel's views. This is a point of great importance since it proves satisfactorily that men of science will have nothing to do with the "Weltraetsel." The large number of replies would, however, not allow Haeckel's friends to remain silent. The most extensive defense forthcoming was a pamphlet published by a certain Heinrich Schmidt of Jena. It cannot be gathered from his book (Der Kampf um die Weltraetsel, Bonn, E. Strauss 1900) to what profession the author belongs, hence I am unable to judge whence he derives the right to treat Haeckel's opponents in summary a manner. It is significant to note what class of men, according to Schmidt, received the "Weltraetsel" with enthusiasm and joy. They are August Specht, the free-church editor of "Menschentum" and of the "Freien Glocken," Julius Hart, Professor Keller-Zuerich, the philosopher and "Neokantian" Professor Spitzer of Graz, the popular literateur W. Boelsche, W. Ule, and a few unknown great men, Dr. Zimmer, Th. Pappstein, R. Steiner, A. Haese; but stay, I came very near forgetting the great pillar, Dodel of Zuerich. But where is there mention of the professional colleagues of Haeckel whose testimonies could be taken seriously? Under the heading "Literary Humbug," which evidently has reference to the contents of his own work, Schmidt then meets numerous objections. Here vigorous epithets are bandied about, as, for instance, "absolute nonsense," "muddler," "foolish and senseless prattle," "idle talk," etc.; and from Dodel he copies the words with which the latter once sought to annihilate me: Job, verse 10, "Thou hast spoken like one of the foolish women." And he ventures to express indignation at Loofs' "invectives." As a compliment to Lasson he declares that he could easily conceive of the possibility of an ape ascending the professor's chair and speaking as intelligently as he (Lasson); which remark he probably intended as a witticism. He informs his readers that the criticism of Haeckel by men like Virchow, His, Semper, Haacke, Baer, and Wigand have been examined by professional specialists and proved practically worthless. This statement alone so clearly reveals Schmidt's lack of critical faculty and judgment that by it he at once forfeits his right to be taken seriously.
The whole book is nothing more than a collection of quotations from the reviews of the "Weltraetsel," interspersed with characteristic expressions like "idle talk," "nonsense," etc., as exemplified above. A really pertinent reply and refutation of objections is entirely beyond Schmidt's range; he waives the demand for a direct reply, for instance, in the following amusing way (p. 28): "Two reasons, however, prevent me from being more explicit: In the first place I do not like to dispute with people who adduce variant readings and church-fathers as proofs and can still remain serious. In the second place I would not like to fall into the hands of a Loofs." In this manner it is indeed easy to evade an argument, which for good reasons one is not able to pursue. Loofs' criticism is so serious and destructive that it should be of the utmost concern to Haeckel's friends to refute it. Since they are unable to do so, they content themselves with references to Loofs' caustic style, which he should indeed have avoided. There are, nevertheless, cases in which one must employ trenchant phraseology, and Haeckel himself has given an occasion for it; a dignified style is simply out of the question in his case. Haeckel extricated himself with even greater ease, by declaring that he had "neither time nor inclination" for reply, and that a mutual understanding with Loofs was impossible because their scientific views were entirely different. Could anything be more suggestive of the words of Mephistopheles:
"But in each word must be a thought— There is,—or we may so assume,— Not always found, nor always sought. While words—mere words supply its room. Words answer well, when men enlist 'em, In building up a favorite system."
There are two other points in Schmidt's book that are of interest to us. The first of these is the manner in which the author treats the Romanes incident. Romanes ranks, as is well known, among the first of Haeckel's authorities. Hence it is a very painful fact that, but a short time before the publication of the first edition of the "Weltraetsel," my translation into German of Romanes' "Thoughts on Religion" should have appeared. From this book it was evident that Haeckel and his associates could no longer count this man among their number since he—a life-long seeker after truth—had abandoned atheism for theism, and died a believing Christian. Troeltsch and the "Reichsbote" asked whether Haeckel had purposely concealed this fact, and Schmidt now explains that Haeckel first became acquainted with the "Thoughts on Religion" through him towards the end of January, 1900. Unfortunately he does not add that since then a number of new editions of the "Weltraetsel" have appeared, in which Haeckel could have explained himself in an honorable manner. Schmidt has therefore not been successful in his attempt to clear up this matter.
But how does he settle with Romanes? He says: "We are assured that the thoughts were written down by the English naturalist George John Romanes"; and again: "The thoughts are published by a Canon of Westminster, Charles Gore, to whom they are said to have been handed over after the death of Romanes in the year 1894." Then he has the audacity to place Romanes in quotation marks. And finally he asserts that they would abide by Romanes' former works as their authority, the more so, because these were not, like the "Thoughts," "published and glossed by a Canon only after his (Romanes') death." By means of all this and of a comparison with the "Letters of the Obscurantists" he wishes to create the suspicion that there might be question here of forgery. Such an insinuation, (I employ Schmidt's own words) "cannot be characterized otherwise than as contemptible." "Here it is even worse than contemptible." I must beg my reader's pardon for overstepping the bounds of reserve with these caustic words, although they originated with Schmidt; but really the flush of anger rightfully mounts to one's cheeks when a man, from the mere fact that he is a disciple of the "great" Haeckel assumes the right to charge Canon Gore and indirectly myself with forgery. It is really very significant that these men should have to resort to such base and despicable expedients to extricate themselves from their unpleasant predicament. Apart from this, it was very amusing to me personally to think that for the sake of my unworthy self, Schmidt should have borrowed from his lord and master the epithet "pious," which Haeckel in his turn has drawn from his cherished friend Dodel. In all probability they will continue to hawk it about in order to bring me into disrepute with the rest of their kind. The few remarks Schmidt still finds it proper to make regarding the "Thoughts," betray his inability to understand the book. But as I stated in the preface it was a difficult book to read and understand. It is obviously not reading matter for shallow minds. I refer Schmidt to the biography of Romanes, published by his wife, (The Life and Letters of G. J. Romanes, London, Longmans, Green & Co., 1898), where he will find Romanes' religious development described by a well-informed hand. This development began as early as 1878, hence during the time of his intimate friendship with Darwin. In this book on pages 372 and 378 Schmidt will also find the words in which, before his death, Romanes begged that, if he were personally unable to publish the "Thoughts," they should be given to his friend Canon Gore after his own death. But why waste so many words on Mr. Schmidt, for since all these things must be doubly disagreeable and painful to him and Haeckel, he will very probably resort without delay to personal insinuation and accuse Mrs. Romanes of forgery.