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By Ronald L. Numbers

This leading edge selection of unique essays specializes in the ways that geography, gender, race, and faith motivated the reception of Darwinism within the English-speaking international of the overdue 19th and early 20th centuries. The contributions to this quantity jointly illustrate the significance of neighborhood social, actual, and non secular preparations, whereas revealing that neither distance from Darwin's domestic at Down nor measurement of neighborhood drastically stimulated how numerous areas replied to Darwinism. Essays spanning the area from nice Britain and North the US to Australia and New Zealand discover many of the meanings for Darwinism in those largely separated locales, whereas different chapters specialize in the adaptation it made within the debates over evolution.

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368. 5 I have surveyed some of these matters in "The Spaces of Knowledge: Contributions Towards a Historical Geography of Science," Society and Space, 13 (1995)5-35. 6 Patrick Carnegie Simpson, The Life of Principal Rainy, 2 vols. (London: Hodder and Stoughton, 1909), 1:285. A. C. Cheyne agrees, commenting that the proevolution sentiment of Rainy and Robert Flint "is a measure of the rapid intellectual transformation that had taken place in Scotland in less than half a century"; see Cheyne, The Transforming of the Kirk: Victorian Scotland's Religious Revolution (Edinburgh: St.

In Princeton the cautious words of Warfield and the strenuous efforts of McCosh to produce an evolutionary teleology, together with the conservative success in domestic Presbyterian debates over biblical criticism, permitted evolution, if not Darwinism, to be tolerated. It did not need to be absorbed or proscribed. The portraits I have presented, of course, are not intended to be exhaustive surveys of the ways in which the intellectuals in these cities encountered Darwinian science. My focus has been resolutely upon the theological elites who occupied the key Calvinist spaces in Belfast, Notes 31 Princeton, and Edinburgh.

In time these addresses would be drawn together into a book, distributed on both sides of the Atlantic, under the title Science and Revelation: A Series of Lectures in Reply to the Theories of Tyndall, Huxley, Darwin, Spencer, Etc. During that 1874-75 winter of discontent, eight Presbyterian theologians and one scientist joined together to stem, from the Rosemary Street pulpit, any materialist tide that Tyndall's rhetoric might trigger. Just as the villagers of medieval Europe and colonial New England annually beat the bounds - marked out the village boundaries - so did the Presbyterian hierarchy need to reestablish its theological borders.

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