In the priest, at first, was deposited all human knowledge, and what he did not know he pretended to know. He was the guardian of mind and morals, and the cure of souls. To question him was to die here and be damned for eternity.
The problem of civilization has been to get the truth past the preacher to the people: he has forever barred and blocked the way, and until he was shorn of his temporal power there was no hope. The prisons were first made for those who doubted the priest; behind and beneath every episcopal residence were dungeons; the ferocious and delicate tortures that reached every physical and mental nerve were his. His anathemas and curses were always quickly turned upon the strong men of mountain or sea who dared live natural lives, said what they thought was truth, or did what they deemed was right. Science is a search for truth, but theology is a clutch for power.
Nothing is so distasteful to a priest as freedom: a happy, exuberant, fearless, self-sufficient and radiant man he both feared and abhorred. A free soul was regarded by the Church as one to be dealt with. The priest has ever put a premium on pretense and hypocrisy. Nothing recommended a man more than humility and the acknowledgment that he was a worm of the dust. The ability to do and dare was in itself considered a proof of depravity.
The education of the young has been monopolized by priests in order to perpetuate the fallacies of theology, and all endeavor to put education on a footing of usefulness and utility has been fought inch by inch.
Andrew D. White, in his book, "The Warfare of Science and Religion," has calmly and without heat sketched the war that Science has had to make to reach the light. Slowly, stubbornly, insolently, theology has fought Truth step by step—but always retreating, taking refuge first behind one subterfuge, then another. When an alleged fact was found to be a fallacy, we were told it was not a literal fact, simply a spiritual one. All of theology's weapons have been taken from her and placed in the Museum of Horrors—all save one, namely, social ostracism. And this consists in a refusal to invite Science to indulge in cream-puffs.
We smile, knowing that the man who now successfully defies theology is the only one she really, yet secretly, admires. If he does not run after her, she holds true the poetic unities by running after him. Mankind is emancipated (or partially so).
Darwin's fame rests, for the most part, on two books, "The Origin of Species" and "The Descent of Man."
Yet before these were published he had issued "A Journal of Research into Geology and Natural History," "The Zoology of the Voyage of the 'Beagle,'" "A Treatise on Coral Reefs, Volcanic Islands, Geological Observations," and "A Monograph of the Cirripedia." Had Darwin died before "The Origin of Species" was published, he would have been famous among scientific men, although it was the abuse of theologians on the publication of "The Origin of Species" that really made him world-famous.
Alfred Russel Wallace, Darwin's chief competitor said that "A Monograph on the Cirripedia" is enough upon which to found a deathless reputation. Darwin was equally eminent in Geology, Botany and Zoology.
On November Twenty-fourth, Eighteen Hundred Fifty-nine, was published "The Origin of Species." Murray had hesitated about accepting the work, but on the earnest solicitation of Sir Charles Lyell, who gave his personal guarantee to the publisher against loss, quite unknown to Darwin, twelve hundred copies of the book were printed. The edition was sold in one day, and who was surprised most, the author or the publisher, it is difficult to say.