And now comes a further surprise. After having given these superfluous stabs to the slain body of the preacher's argument, my good ally remarks, with magnificent calmness, "So far, then, the preacher and the professor are at one. ... Let them smoke the calumet." By all means: smoke would be the most appropriate symbol of this wonderful attempt to cover a retreat. After all, the duke has come to bury the preacher, not to praise him; only he makes the funeral obsequies look as much like a triumphal procession as possible.
So far as the questions between the preacher and myself are concerned, then, I may feel happy. The authority of the Duke of Argyll is ranged on my side. But the duke has raised a number of other questions, with respect to which I fear I shall have to dispense with his support—nay even be compelled to differ from him as much as or more than I have done about his Grace's new rendering of the "benefit of clergy."
In discussing catastrophes, the duke indulges in statements, partly scientific, partly anecdotic, which appear to me to be somewhat misleading. We are told, to begin with, that Sir Charles Lyell's doctrine respecting the proper mode of interpreting the facts of geology (which is commonly called uniformitarianism) "does not hold its head quite so high as it once did." That is great news indeed. But is it true? All I can say is that I am aware of nothing that has happened of late that can in any way justify it; and my opinion is, that the body of Lyell's doctrine, as laid down in that great work, "The Principles of Geology," whatever may have happened to its head, is a chief and permanent constituent of the foundations of geological science.
But this question can not be advantageously discussed, unless we take some pains to discriminate between the essential part of the uniformitarian doctrine and its accessories; and it does not appear that the Duke of Argyll has carried his studies of geological philosophy so far as this point. For he defines uniformitarianism to be the assumption of the "extreme slowness and perfect continuity of all geological changes."
What "perfect continuity" may mean in this definition, I am by no means sure; but I can only imagine that it signifies the absence of any break in the course of natural order during the millions of years, the lapse of which is recorded by geological phenomena.
Is the Duke of Argyll prepared to say that any geologist of authority, at the present day, believes that there is the slightest evidence of the occurrence of supernatural intervention, during the long ages of which the monuments are preserved to us in the crust of the earth? And if he is not, in what sense has this part of the uniformitarian doctrine, as he defines it, lowered its pretensions to represent scientific truth?
As to the "extreme slowness of all geological changes," it is simply a popular error to regard that as, in any wise, a fundamental and
