'Evolution,' he remarked, when the dialogue had again extended its scope, 'does not touch the evidence of design in the universe; at most it can correct our imperfect views (handed down from an age which had no scientific teaching because it was not ripe for it) of the mode in which that design was executed, or rather is still being executed. Evolutionists have not succeeded in explaining life; they have merely discovered a new law relating to life. If we must have an explanation, there is nothing for it but to accept the notion of a Deity. Indeed, how can there be religion without a divine author? Religion is based on the idea of a divine mind which reveals itself to us for moral ends. The Christian revelation, we hold, has been developed gradually, much of it in connection with secondary causes and human events. It has come down to us in anything but absolute purity—like a stream which has been made turbid by its earthly channel. The lower serves its purpose as a stage to the higher, then it falls away, the higher surviving. Hitherto, the final outcome of evolution is the soul in a bodily tenement. May it not be that the perfected soul alone survives in the last step of the struggle for existence?'
Peak had been talking for more than a quarter of an hour. Under stress of shame and intellectual self-criticism (for he could not help confuting every position as he stated it) his mind often wandered. When he ceased speaking there came upon him an uncomfortable dreaminess which he had already once or twice experienced when in colloquy with Mr. Warricombe; a tormenting metaphysical doubt of his own identity strangely beset him. With involuntary attempt to recover the familiar self he grasped his own wrist, and then, before he was aware, a laugh escaped him, an all but mocking laugh, unsuitable enough to the spirit of the moment. Mr Warricombe was startled, but looked up with a friendly smile.
'You fear,' he said, 'that this last speculation may seem rather fanciful to me?'
Godwin was biting his lip fiercely, and could not command himself to utterance of a word.
'By no means, I assure you,' added the other. 'It appeals to me very strongly.'
Peak rose from his chair.
'It struck me,' he said, 'that I had been preaching a sermon rather than taking part in a conversation. I'm afraid it is the habit of men who live a good deal alone to indulge in monologues.'
On his return home, the sight of Bibel und Natur and his sheets of laborious manuscript filled him with disgust. It was two or three days before he could again apply himself to the translation. Yet this expedient had undoubtedly been of great service to him in the matter of his relations with Mr. Warricombe. Without the aid of Reusch he would have found it difficult to speak naturally on the theme which drew Martin into confidences and established an intimacy between them.
Already they had discussed in detail the first half of the book. How a man of Mr. Warricombe's intelligence could take grave interest in an arid exegesis of the first chapter of Genesis, Godwin strove in vain to comprehend. Often enough the debates were perilously suggestive of burlesque, and, when alone, he relieved himself of the laughter he had scarce restrained. For instance, there was that terrible thohu wabohu of the second verse, a phrase preserved from the original, and tossed into all the corners of controversy. Was thohu wabohu the first condition of the earth, or was it merely a period of division between a previous state of things and creation as established by the Hexaemeron? Did light exist or not, previous to the thohu wabohu? Then, again, what kind of 'days' were the three which passed before the birth of the sun? Special interest, of course, attached to the successive theories of theology on the origin of geologic strata. First came the 'theory of restitution', which explained unbiblical antiquity by declaring that the strata belonged to a world before the Hexaimeron, a world which had been destroyed, and succeeded by the new creation. Less objectionable was the 'concordistic theory', which interprets the 'six days' as so many vast periods of creative activity. But Reusch himself gave preference to the 'ideal theory', the supporters whereof (diligently adapting themselves to the progress of science) hold that the six days are not to be understood as consecutive periods at all, but merely as six phases of the Creator's work.
By the exercise of watchfulness and dexterity, Peak managed for the most part to avoid expression of definite opinions. His attitude was that of a reverent (not yet reverend) student. Mr. Warricombe was less guarded, and sometimes allowed himself to profess that he saw nothing but vain ingenuity in Reusch's argument: as, for example, where the theologian, convinced that the patriarchs did really live to an abnormal age, suggests that man's life was subsequently shortened in order that 'sin might not flourish with such exuberance'. This passage caused Martin to smile.