Butler, a fellow art-student who was then in New Zealand; so much of the letter as concerns the growth of his theory is given in The Note-Books of Samuel Butler (1912) and a résumé of the theory will be found at the end of the last of the essays in this volume, “The Deadlock in Darwinism.”  In September, 1877, when Life and Habit was on the eve of publication, Mr. Francis Darwin came to lunch with him in Clifford’s Inn and, in course of conversation, told him that Professor Ray Lankester had written something in Nature about a lecture by Dr. Ewald Hering of Prague, delivered so long ago as 1870, “On Memory as a Universal Function of Organized Matter.”  This rather alarmed Butler, but he deferred looking up the reference until after December, 1877, when his book was out, and then, to his relief, he found that Hering’s theory was very similar to his own, so that, instead of having something sprung upon him which would have caused him to want to alter his book, he was supported.  He at once wrote to the Athenæum, calling attention to Hering’s lecture, and then pursued his studies in evolution.

Life and Habit was followed in 1879 by Evolution Old and New, wherein he compared the teleological or purposive view of evolution taken by Buffon, Dr. Erasmus Darwin, and Lamarck with the view taken by Charles Darwin, and came to the conclusion that the old was better.  But while agreeing with the earlier writers in thinking that the variations whose accumulation results in species were originally due to intelligence, he could not take the view that the intelligence resided in an external personal God.  He had done with all that when he gave up the Resurrection of Jesus Christ from the dead.  He proposed to place the intelligence inside the creature (“The Deadlock in Darwinism” post).

In 1880 he continued the subject by publishing Unconscious Memory.  Chapter IV of this book is concerned with a personal quarrel between himself and Charles Darwin which arose out of the publication by Charles Darwin of Dr. Krause’s Life of Erasmus Darwin.  We need not enter into particulars here, the matter is fully dealt with in a pamphlet, Charles Darwin and Samuel Butler: A Step towards Reconciliation, which I wrote in 1911, the result of a correspondence between Mr. Francis Darwin and myself.  Before this correspondence took place Mr. Francis Darwin had made several public allusions to Life and Habit; and in September, 1908, in his inaugural address to the British Association at Dublin, he did Butler the posthumous honour of quoting from his translation of Hering’s lecture “On Memory,” which is in Unconscious Memory, and of mentioning Butler as having enunciated the theory contained in Life and Habit.

In 1886 Butler published his last book on evolution, Luck or Cunning as the Main Means of Organic Modification?  His other contributions to the subject are some essays, written for the Examiner in 1879, “God the Known and God the Unknown,” which were re-published by Mr. Fifield in 1909, and the articles “The Deadlock in Darwinism” which appeared in the Universal Review in 1890 and are contained in this volume; some further notes on evolution will be found in The Note-Books of Samuel Butler (1912).

It was while he was writing Life and Habit that I first met him.  For several years he had been in the habit of spending six or eight weeks of the summer in Italy and the Canton Ticino, generally making Faido his headquarters.  Many a page of his books was written while resting by the fountain of some subalpine village or waiting in the shade of the chestnuts till the light came so that he could continue a sketch.  Every year he returned home by a different route, and thus gradually became acquainted with every part of the Canton and North Italy.  There is scarcely a town or village, a point of view, a building, statue or picture in all this country with which he was not familiar.  In 1878 he happened to be on the Sacro Monte above Varese at the time I took my holiday; there I joined him, and nearly every year afterwards we were in Italy together.

He was always a delightful companion, and perhaps at his gayest on these occasions.  “A man’s holiday,” he would say, “is his garden,” and he set out to enjoy himself and to make everyone about him enjoy themselves too.  I told him the old schoolboy muddle about Sir Walter Raleigh introducing tobacco and saying: “We shall this day light up such a fire in England as I trust shall never be put out.”  He had not heard it before and, though amused, appeared preoccupied, and perhaps a little jealous, during the rest of the evening.  Next morning, while he was pouring out his coffee, his eyes twinkled and he said, with assumed carelessness:

“By the by, do you remember?—wasn’t it Columbus who bashed the egg down on the table and said ‘Eppur non si muove’?”

He was welcome wherever he went, full of fun and ready to play while doing the honours of the country.  Many of the peasants were old friends, and every day we were sure to meet someone who remembered him.  Perhaps it would be an old woman labouring along under a burden; she would smile and stop, take his hand and tell him how happy she was to meet him again and repeat her thanks for the empty wine bottle he had given her after an out-of-door luncheon in her neighbourhood four or five years before.  There was another who had rowed him many times across the Lago di Orta and had never been in a train but once in her life, when she went to Novara to her son’s wedding.  He always remembered all about these people and asked how the potatoes were doing this year and whether the grandchildren were growing up into fine boys and girls, and he never forgot to inquire after the son who had gone to be a waiter in New York.  At Civiasco there is a restaurant which used to be kept by a jolly old lady, known for miles round as La Martina; we always lunched with her on our way over the Colma to and from Varallo-Sesia.  On one occasion we were accompanied by two English ladies and, one being a teetotaller, Butler maliciously instructed La Martina to make the sabbaglione so that it should be forte and abbondante, and to say that the Marsala, with which it was more than flavoured, was nothing but vinegar.  La Martina never forgot that when she looked in to see how things were going, he was pretending to lick the dish clean.  These journeys provided the material for a book which he thought of calling “Verdi Prati,” after one of Handel’s most beautiful songs; but he changed his mind, and it appeared at the end of 1881 as Alps and Sanctuaries of Piedmont and the Canton Ticino with more than eighty illustrations, nearly all by Butler.  Charles Gogin made an etching for the frontispiece, drew some of the pictures, and put figures into others; half a dozen are mine.  They were all redrawn in ink from sketches made on the spot, in oil, water-colour, and pencil.  There were also many illustrations of another kind—extracts from Handel’s music, each chosen because Butler thought it suitable to the spirit of the scene he wished to bring before the reader.  The introduction concludes with these words: “I have chosen Italy as my second country, and would dedicate this book to her as a thank-offering for the happiness she has afforded me.”

In the spring of 1883 he began to compose music, and in 1885 we published together an album of minuets, gavottes, and fugues.  This led to our writing Narcissus, which is an Oratorio Buffo in the Handelian manner—that is as nearly so as we could make it.  It is a mistake to suppose that all Handel’s oratorios are upon sacred subjects; some of them are secular.  And not only so, but, whatever the subject, Handel was never at a loss in treating anything that came into his words by way of allusion or illustration.  As Butler puts it in one of his sonnets: