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The stultification and damnation which ensued are illustrated by a comparison of the ease and certainty with which Butler's mind moved to humane and inspiring conclusions with the grotesque stupidities and cruelties of the idle and silly controversy which arose among the Darwinians as to whether acquired habits can be transmitted from parents to offspring. Consider, for example, how Weismann set to work on that subject. An Evolutionist with a live mind would first have dropped the popular expression 'acquired habits,' because to an Evolutionist there are no other habits and can be no others, a man being only an amoeba with acquirements. He would then have considered carefully the process by which he himself had acquired his habits. He would have assumed that the habits with which he was born must have been acquired by a similar process. He would have known what a habit is: that is, an Action voluntarily attempted until it has become more or less automatic and involuntary; and it would never have occurred to him that injuries or accidents coming from external sources against the will of the victim could possibly establish a habit; that, for instance, a family could acquire a habit of being killed in railway accidents.

And yet Weismann began to investigate the point by behaving like the butcher's wife in the old catch. He got a colony of mice, and cut off their tails. Then he waited to see whether their children would be born without tails. They were not, as Butler could have told him beforehand. He then cut off the children's tails, and waited to see whether the grandchildren would be born with at least rather short tails. They were not, as I could have told him beforehand. So with the patience and industry on which men of science pride themselves, he cut off the grandchildren's tails too, and waited, full of hope, for the birth of curtailed great-grandchildren. But their tails were quite up to the mark, as any fool could have told him beforehand. Weismann then gravely drew the inference that acquired habits cannot be transmitted. And yet Weismann was not a born imbecile. He was an exceptionally clever and studious man, not without roots of imagination and philosophy in him which Darwinism killed as weeds.

How was it that he did not see that he was not experimenting with habits or characteristics at all? How had he overlooked the glaring fact that his experiment had been tried for many generations in China on the feet of Chinese women without producing the smallest tendency on their part to be born with abnormally small feet? He must have known about the bound feet even if he knew nothing of the mutilations, the clipped ears and docked tails, practised by dog fanciers and horse breeders on many generations of the unfortunate animals they deal in. Such amazing blindness and stupidity on the part of a man who was naturally neither blind nor stupid is a telling illustration of what Darwin unintentionally did to the minds of his disciples by turning their attention so exclusively towards the part played in Evolution by accident and violence operating with entire callousness to suffering and sentiment.

A vital conception of Evolution would have taught Weismann that biological problems are not to be solved by assaults on mice. The scientific form of his experiment would have been something like this. First, he should have procured a colony of mice highly susceptible to hypnotic suggestion. He should then have hypnotized them into an urgent conviction that the fate of the musque world depended on the disappearance of its tail, just as some ancient and forgotten experimenter seems to have convinced the cats of the Isle of Man. Having thus made the mice desire to lose their tails with a life-or-death intensity, he would very soon have seen a few mice born with little or no tail. These would be recognized by the other mice as superior beings, and privileged in the division of food and in sexual selection. Ultimately the tailed mice would be put to death as monsters by their fellows, and the miracle of the tailless mouse completely achieved.

The objection to this experiment is not that it seems too funny to be taken seriously, and is not cruel enough to overawe the mob, but simply that it is impossible because the human experimenter cannot get at the mouse's mind. And that is what is wrong with all the barren cruelties of the laboratories. Darwin's followers did not think of this. Their only idea of investigation was to imitate 'Nature' by perpetrating violent and senseless cruelties, and watch the effect of them with a paralyzing fatalism which forbade the smallest effort to use their minds instead of their knives and eyes, and established an abominable tradition that the man who hesitates to be as cruel as Circumstantial Selection itself is a traitor to science. For Weismann's experiment upon the mice was a mere joke compared to the atrocities committed by other Darwinians in their attempts to prove that mutilations could not be transmitted. No doubt the worst of these experiments were not really experiments at all, but cruelties committed by cruel men who were attracted to the laboratory by the fact that it was a secret refuge left by law and public superstition for the amateur of passionate torture. But there is no reason to suspect Weismann of Sadism. Cutting off the tails of several generations of mice is not voluptuous enough to tempt a scientific Nero. It was a mere piece of one-eyedness; and it was Darwin who put out Weismann's humane and sensible eye. He blinded many another eye and paralyzed many another will also. Ever since he set up Circumstantial Selection as the creator and ruler of the universe, the scientific world has been the very citadel of stupidity and cruelty. Fearful as the tribal god of the Hebrews was, nobody ever shuddered as they passed even his meanest and narrowest Little Bethel or his proudest war-consecrating cathedral as we shudder now when we pass a physiological laboratory. If we dreaded and mistrusted the priest, we could at least keep him out of the house; but what of the modern Darwinist surgeon whom we dread and mistrust ten times more, but into whose hands we must all give ourselves from time to time? Miserably as religion had been debased, it did at least still proclaim that our relation to one another was that of a fellowship in which we were all equal and members one of another before the judgment-seat of our common father. Darwinism proclaimed that our true relation is that of competitors and combatants in a struggle for mere survival, and that every act of pity or loyalty to the old fellowship is a vain and mischievous attempt to lessen the severity of the struggle and preserve inferior varieties from the efforts of Nature to weed them out. Even in Socialist Societies which existed solely to substitute the law of fellowship for the law of competition, and the method of providence and wisdom for the method of rushing violently down a steep place into the sea, I found myself regarded as a blasphemer and an ignorant sentimentalist because whenever the Neo-Darwinian doctrine was preached there I made no attempt to conceal my intellectual contempt for its blind coarseness and shallow logic, or my natural abhorrence of its sickening inhumanity.