continental authority is equally convinced the other way, I make no doubt this is a mere illusion of long-continued custom. It is curious, however, that the English usage, having once obtained in these islands, has influenced railways, not only in Britain, but over all Europe. Trains, like carriages, go to the left when they pass; and this habit, quite natural in England, was transplanted by the early engineers to the Continent, where ordinary carriages, of course, go to the right. In America, to be sure, the trains also go right like the carriages; but then, those Americans have such a curiously un-English way of being strictly consistent and logical in their doings. In Britain we should have compromised the matter by going sometimes one way and sometimes the other.

EVOLUTION

Everybody nowadays talks about evolution. Like electricity, the cholera germ, woman's rights, the great mining boom, and the Eastern Question, it is 'in the air.' It pervades society everywhere with its subtle essence; it infects small-talk with its familiar catchwords and its slang phrases; it even permeates that last stronghold of rampant Philistinism, the third leader in the penny papers. Everybody believes he knows all about it, and discusses it as glibly in his everyday conversation as he discusses the points of racehorses he has never seen, the charms of peeresses he has never spoken to, and the demerits of authors he has never read. Everybody is aware, in a dim and nebulous semi-conscious fashion, that it was all invented by the late Mr. Darwin, and reduced to a system by Mr. Herbert Spencer—don't you know?—and a lot more of those scientific fellows. It is generally understood in the best-informed circles that evolutionism consists for the most part in a belief about nature at large essentially similar to that applied by Topsy to her own origin and early history. It is conceived, in short, that most things 'growed.' Especially is it known that in the opinion of the evolutionists as a body we are all of us ultimately descended from men with tails, who were the final offspring and improved edition of the common gorilla. That, very briefly put, is the popular conception of the various points in the great modern evolutionary programme.

It is scarcely necessary to inform the intelligent reader, who of course differs fundamentally from that inferior class of human beings known to all of us in our own minds as 'other people,' that almost every point in the catalogue thus briefly enumerated is a popular fallacy of the wildest description. Mr. Darwin did not invent evolution any more than George Stephenson invented the steam-engine, or Mr. Edison the electric telegraph. We are not descended from men with tails, any more than we are descended from Indian elephants. There is no evidence that we have anything in particular more than the remotest fiftieth cousinship with our poor relation the West African gorilla. Science is not in search of a 'missing link'; few links are anywhere missing, and those are for the most part wholly unimportant ones. If we found the imaginary link in question, he would not be a monkey, nor yet in any way a tailed man. And so forth generally through the whole list of popular beliefs and current fallacies as to the real meaning of evolutionary teaching. Whatever most people think evolutionary is for the most part a pure parody of the evolutionist's opinion.

But a more serious error than all these pervades what we may call the drawing-room view of the evolutionist theory. So far as Society with a big initial is concerned, evolutionism first began to be talked about, and therefore known (for Society does not read; it listens, or rather it overhears and catches fragmentary echoes) when Darwin published his 'Origin of Species.' That great book consisted simply of a theory as to the causes which led to the distinctions of kind between plants and animals. With evolution at large it had nothing to do; it took for granted the origin of sun, moon, and stars, planets and comets, the earth and all that in it is, the sea and the dry land, the mountains and the valleys, nay even life itself in the crude form, everything in fact, save the one point of the various types and species of living beings. Long before Darwin's book appeared evolution had been a recognised force in the moving world of science and philosophy. Kant and Laplace had worked out the development of suns and earths from white-hot star-clouds. Lyell had worked out the evolution of the earth's surface to its present highly complex geographical condition. Lamarck had worked out the descent of plants and animals from a common ancestor by slow modification. Herbert Spencer had worked out the growth of mind from its simplest beginnings to its highest outcome in human thought.

But Society, like Gallio, cared nothing for all these things. The evolutionary principles had never been put into a single big book, asked for at Mudie's, and permitted to lie on the drawing-room table side by side with the last new novel and the last fat volume of scandalous court memoirs. Therefore Society ignored them and knew them not; the word evolution scarcely entered at all as yet into its polite and refined dinner-table vocabulary. It recognised only the 'Darwinian theory,' 'natural selection,' 'the missing link,' and the belief that men were merely monkeys who had lost their tails, presumably by sitting upon them. To the world at large that learned Mr. Darwin had invented and patented the entire business, including descent with modification, if such notions ever occurred at all to the world-at-large's speculative intelligence.

Now, evolutionism is really a thing of far deeper growth and older antecedents than this easy, superficial drawing-room view would lead us to imagine. It is a very ancient and respectable theory indeed, and it has an immense variety of minor developments. I am not going to push it back, in the fashionable modern scientific manner, to the vague and indefinite hints in our old friend Lucretius. The great original Roman poet—the only original poet in the Latin language—did indeed hit out for himself a very good rough working sketch of a sort of nebulous and shapeless evolutionism. It was bold, it was consistent, for its time it was wonderful. But Lucretius's philosophy, like all the philosophies of the older world, was a mere speculative idea, a fancy picture of the development of things, not dependent upon observation of facts at all, but wholly evolved, like the German thinker's camel, out of its author's own pregnant inner consciousness. The Roman poet would no doubt have built an excellent superstructure if he had only possessed a little straw to make his bricks of. As it was, however, scientific brick-making being still in its infancy, he could only construct in a day a shadowy Aladdin's palace of pure fanciful Epicurean phantasms, an imaginary world of imaginary atoms, fortuitously concurring out of void chaos into an orderly universe, as though by miracle. It is not thus that systems arise which regenerate the thought of humanity; he who would build for all time must make sure first of a solid foundation, and then use sound bricks in place of the airy nothings of metaphysical speculation.

It was in the last century that the evolutionary idea really began to take form and shape in the separate conceptions of Kant, Laplace, Lamarck, and Erasmus Darwin. These were the true founders of our modern evolutionism. Charles Darwin and Herbert Spencer were the Joshuas who led the chosen people into the land which more than one venturous Moses had already dimly descried afar off from the Pisgah top of the eighteenth century.

Kant and Laplace came first in time, as astronomy comes first in logical order. Stars and suns, and planets and satellites, necessarily precede in development plants and animals. You can have no cabbages without a world to grow them in. The science of the stars was therefore reduced to