Lit., instruction. The Torah is the Pentateuch, strictly speaking, the source of all knowledge.) which has "proceeded from thee for a light of the people" (Isa. li. 4), and the nations "hear and say, It is truth" (Isa. xliii. 9). But with "the portion of my people" (Jer. x. 16), Jacob, "the lot of my inheritance" (Deut. xxxii. 9), it is not so. This nation, "the ancient people" (Isa. xliv. 7), which "remembers the former things and considers the things of old (Isa. xliii. 18), "knows not, neither doth it understand" (Psalm lxxxii. 5), that by thy Torah (instruction or theory) thou hast thrown light upon their Torah (the Law), and that the eyes of the Hebrews (277/3. One letter in this word changed would make the word "blind," which is what Isaiah uses in the passage alluded to.) "can now see out of obscurity and out of darkness" (Isa. xxix. 18). Therefore "I arose" (Judges v. 7) and wrote this book, "Toledoth Adam" ("the generations of man," Gen. v. 1), to teach the children of my people, the seed of Jacob, the Torah (instruction) which thou hast given for an inheritance to all the nations of the earth.
And I have "proceeded to do a marvellous work among this people, even a marvellous work and a wonder" (Isa. xxix. 14), enabling them now to read in the Torah of Moses our teacher, "plainly and giving the sense" (Neh. viii. 8), that which thou hast given in thy Torahs (works of instruction). And when my people perceive that thy view has by no means "gone astray" (Num. v. 12, 19, etc.) from the Torah of God, they will hold thy name in the highest reverence, and "will at the same time glorify the God of Israel" (Isa. xxix. 23).
"The vision of all this" (Isa. xxix. 11) thou shalt see, O Prince of Wisdom, in this book, "which goeth before me" (Gen. xxxii. 21); and whatever thy large understanding finds to criticise in it, come, "write it in a table and note it in a book" (Isa. xxx. 8); and allow me to name my work with thy name, which is glorified and greatly revered by
Thy servant, Naphtali Hallevi [i.e. the Levite].
Dated here in the city of Radom, in the province of Poland, in the month of Nisan in the year 636, according to the lesser computation (i.e. A.M. [5]636 = A.D. 1876).
LETTER 278. TO OTTO ZACHARIAS. 1877.
When I was on board the "Beagle" I believed in the permanence of species, but, as far as I can remember, vague doubts occasionally flitted across my mind. On my return home in the autumn of 1836 I immediately began to prepare my journal for publication, and then saw how many facts indicated the common descent of species (278/1. "The facts to which reference is here made were, without doubt, eminently fitted to attract the attention of a philosophical thinker; but until the relations of the existing with the extinct species and of the species of the different geographical areas, with one another were determined with some exactness, they afforded but an unsafe foundation for speculation. It was not possible that this determination should have been effected before the return of the "Beagle" to England; and thus the date which Darwin (writing in 1837) assigns to the dawn of the new light which was rising in his mind becomes intelligible."-- From "Darwiniana," Essays by Thomas H. Huxley, London, 1893; pages 274-5.), so that in July, 1837, I opened a notebook to record any facts which might bear on the question; but I did not become convinced that species were mutable until, I think, two or three years had elapsed. (278/2. On this last point see page 38.)
LETTER 279. TO G.J. ROMANES.
(279/1. The following letter refers to MS. notes by Romanes, which we have not seen. Darwin's remarks on it are, however, sufficiently clear.)
My address will be "Bassett, Southampton," June 11th [1877].
I have received the crossing paper which you were so kind as to send me. It is very clear, and I quite agree with it; but the point in question has not been a difficulty to me, as I have never believed in a new form originating from a single variation.