to return to the ship, in order to repair the damage. While he was engaged in that work, a sperm-whale, judged to be eighty-five feet long, broke water about twenty rods from the ship, on her weather-bow. He was going at the rate of three knots an hour, and the ship at nearly the same rate, when he struck the bows of the vessel, just forward of her chains. At the shock produced by the collision of two such mighty pieces of matter in motion, the ship shook like a leaf. The seemingly malicious whale dived and passed under the ship, grazing her keel, and then appeared at about the distance of a ship's length, lashing the sea with fins and tail as if suffering the most horrible agony. He was evidently hurt by the collision, and blindly frantic with instinctive rage. In a few minutes he seemed to recover himself, and started with great speed directly across the vessel's course to windward. Meanwhile, the hands on board discovered the ship to be gradually settling close at the bows, and the pumps were ordered to be rigged. While working at them, one of the men cried out-"God have mercy! he comes again!" The whale had turned one hundred rods from the ship, and was making for her with double his former speed, his pathway white with foam. Rushing head on, he struck her again at the bow, and the tremendous blow stove her in. The whale dived under again and disappeared, and the ship filled and fell over on her broadside, in ten minutes from the first collision. After incredible hardships and sufferings, in their open boats, on the 20th December, the survivors of this catastrophe reached the low island called Ducies. Out of a crew of twenty, five only sur vived to make the ear of the world tingle at their strange eventful story. And we are to believe that this mighty embodiment of the Vertebrate Archetype is co-descended from the ancestor of the monad who shares with 500 millions of fellow-citizens a territory consisting of one drop of water! 84. The spider watching her eggs, says Dr. Carpenter, (Physiol. p. 608) "would die of hunger sooner than quit her post." And yet she has previously signalized her devotion by an attempt at killing her spouse, and eating him!—a fate from which he is only saved by flight, if saved at all. In a 85. "Father is derived from a root PA, which means, not to beget, but to protect, to support, to nourish. The father as genitor was called in Sanskrit ganitàr, but as protector and supporter of his offspring he was called pitàr. Hence in the Veda these two names are used together, in order to express the full idea of father. similar manner mâtar, mother, is joined with ganitrî, genetrix, which shows that the word mâtar must soon have lost its etymological meaning, and have become an expression of respect and endearment. For among the early Arians, mâtar had the meaning of maker from Ma to fashion, and in this sense is used in the Veda as a masculine. The mutual relation between brother and sister had been hallowed at an early period . . bhratûr, he who assists or carries; svasar, she who pleases or consoles. Duhitar is derived from DUH, to milk. It is perhaps the Latin dūco, and the transition of meaning would be the same as between trahere, to draw, and traire, to milk. Now the name of milkmaid, [yet drawer of suck from her own mother =nursling?] given to the daughter of the house, opens before our eyes a little idyll of the poetical and pastoral life of the early Arians. One of the few things by which the daughter, before she was married, might make herself useful in a nomadic household, was the milking of the cattle; and it discloses a kind of delicacy and humour, even in the rudest state of society, if we imagine a father calling his daughter his little milkmaid, rather than sutâ, his begotten, or filia, the suckling. ”—Mr. Max Müller, Oxford Essays, 1856, pp. 14—17. 86. See "Natural History Review, January, 1861, and Appendix G. 87. "He (Mr. Max Müller) showed that though of late the line of demarcation between man and brute had been reduced to a mere fold in the brain, there was one barrier which even those philosophers would have to respect with whom penser c'est sentir; and that this barrier was Language."- Professor Max Müller on the Science of Language: Saturday Review, April 20, 1861. Was the Professor thinking of Pope? "Twixt that and reason what a nice barrier! Without under-rating the significance of language, we may remember that "a mere fold" is no correct expression, if literally construed, for the really vast physical chasm represented by an unbridged transition from the value expressed by 2 to that expressed by 5.-Appendix G. 88. "Animi imperio, corporis servitio magis utimur: alterum nobis cum dis, alterum cum belluis commune est."- Sallust, Bell. Catilin. c. i. 66 89. This supposes the Animal Kingdom as contemplated in four Groups, of which Man is one. In the Linnæan arrangement, Man only represents the genus "Homo" of the order "Primates, in which he is associated with the genus 66 "Simia. " Cuvier secludes Man in his order Bimana ;" remanding the Ape tribe to a distinct order, Quadrumana. Owen, deeming even this an insufficient indication of rank in the series, places Man in a sub-class, "Archencephala. Quatrefages goes far beyond this. 'Adopting the ideas first enounced by several German authors, we will admit the existence of four kingdoms of nature-the Mineral, Vegetable, Animal, and 66 66 Hominal. Man is the exclusive representative of the last.”—Quatrefages, "Rambles of a Naturalist," Translated by E. C. Otté, Longmans, Vol. I. Appendix I. It need scarcely be added that none of these modes of conceiving the relative rank of Man, physically considered, touches the essence of classification, as regards the forms below. 90. See generally, for striking analogies between the Organic Kingdoms, "Typical Forms and Special Ends in Creation." The writer had not made acquaintance with this valuable work when he sketched the parallelism in the text, nor was he aware that substantially the same idea had occurred to the French naturalist Dumortier. See note in Roget's Animal and Vegetable Physiology, Vol. I. p. 336. And compare the following: : . "In estimating their value, the characters of the classes are to be placed thus 1. Wood [= vertebrate]; 2. Embryo [= mammalia]; 3. Leaves; 4. Flowers. The structure of the wood is of more importance than all the others the embryo than the leaves the leaves than the flowers. "-Lindley, School Botany, p. 23. "Gymnogens are essentially Exogens in all that appertains to their organs of vegetation, but they are analogous to reptiles in the Animal Kingdom [that is, to the typical Sub-mammalian Vertebrate of the Mesozoic Fauna], inasmuch as their ova are fertilized" in the same manner.- Lindley, Vegetable Kingdom, p. 221. Table I. p. 38. . Compare In suggesting "Polypetalous," &c. in Table II. p. 89, as analogues to the cerebral graduation, I venture to follow (substantially) the French De Candolle, the German Endlicher, and our own Balfour, with Lindley himself (in his " School Botany"), although aware of the revision proposed by the latter in his larger work. For may not Beauty (conjointly with utility) as associated with the floral envelope, be truly the Creative goal in plants, even as Sagacity in the lower animals—essential perfection of Fabric and Reproductive System attained at previous stages in both? See the noble Chapter (XI.) in the "Plurality of Worlds ❞—(Section 30) so instructive even to those who must dissent from the main idea of the work. 91. Palæont, pp. 312, 376, &c. 92. Quarterly Review (on Darwin), No. CCXV. p. 264. It is added, with much force and felicity :-"The whole world of nature is laid for such a man under a fantastic law of glamour, and he continually growing neglect of all the facts around him, with equal confidence and equal delusion, to look back to any past and to look on to any future." 93. Endeavours after the Christian Life, Vol. I. pp. 281-300. "In the 94. With our own Shakspeare we may compare the most profound sayings that have come down from classic antiquity. "Men are mortal gods, and gods are immortal men. world there is nothing great but Man, and in Man there is nothing great but Mind.” 95. Compare the profound legend of Pan-dora. 96. Owen, Vertebrate Skeleton, p. 197. 97. Bell On the Hand, p. 108. as manus parva, majori adjutrix." 98. Ray in Bell, p. 109. "Albinus characterizes the thumb 99. Prometheus Vinctus, 495, &c. 100. Quinctilian, quoted by Bell, p. 218. 101. Endeavours after the Christian Life, Vol. I. p. 288. 102. The allusion is to the tale so beautifully told by Campbell. The deep affections of the breast That Heaven to living things imparts By human hearts. A parrot from the Spanish main, Full young, and early-caged, came o'er To spicy groves, where he had won His plumage of resplendent hue, His native fruits, and skies, and sun, He bade adieu. For these he changed the smoke of turf, And turned on rocks and raging surf His golden eye. But fretted in our climate cold He lived and chattered many a day, His wings grew grey. At last when blind and seeming dumb, To Mulla's shore. He hailed the bird in Spanish speech, The bird in Spanish speech replied; 103. Dr. Brown's Hora Subsecivo: "Rab and his Friends." 104. Taylor's Natural History of Society, Vol. I. p. 40. 105. Kehama, Canto X. 106. Childe Harold, Canto IV. 107. Cowper's "Lines on his Mother's Portrait." 108. Longfellow: "Footsteps of Angels." 109. Iliad VI. 482-484. Clytemnæstra, 883-885. 110. Bell, p. 216. 111. Essays and Reviews, p. 139. 112. Auguste Comte, Positive Philosophy. I use Miss Martineau's translation, sanctioned by the author, Vol. I. pp. 415–417. 113. Essays and Reviews, p. 350. 114. Bishop Horsley writes thus : "These notions are indeed perfectly consistent with sound philosophy; but from them a conclusion has too hastily been drawn that a week would be too short time for physical causes to accomplish their part of the business; and it has been imagined that a day must be used figuratively to denote at least a thousand years. But the testimony of the sacred historian is peremptory and explicit. No expressions could be found in any language to describe a gradual progress of the work for six successive days, in the literal and common sense of the word day, more definite and unequivocal than those employed by Moses; and they who seek or admit figurative expositions of such expressions as these seem to be not sufficiently aware that it is one thing to write a history and quite another to compose riddles. "-Horsley's Sermons, XXIII. So wrote, some half-century ago, the foremost divine of his day. No doubt the reasoning seemed conclusive, and the tone was re-assuring, and the rebuke was palatable to many timid and indignant contemporaries. But unfortunately what seemed helpful to faith fifty years ago has been transferred by the progress of discovery to another service ; and we may imagine the poignant regret it would have cost |