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COPY OF H.P. LIDDON, CANON OF ST. PAUL'S CATHEDRAL. Two volumes. Bound in publisher s green cloth with blind-stamped border and central panel. On the spine, gilt roll at head- and tail-piece, with title, author and volume gilt. Black end-papers. Presented in a custom green cloth slip-case and chemise. Octavo (7 1/2 x 4 15/16 , 190mm x 125mm). Both volumes with 16 pp. of publisher's advertisements at the rear. Both volumes: fore-corners very slightly worn. Very slight dent to fore-edge of front board. Head- and tail-pieces moderately rubbed. Boards moderately bowed. Text and illustrations fresh and crisp. Advertisements mildly foxed. Vol. I: front joint starting, rear end-paper cracked at head and tail. T7-8 uncut (i.e., unopened). Vol. II: some wear to gilt title. Lower half of front end-paper cracked. 2B uncut. Ownership stamp of Canon H.P. Liddon on front blank of both volumes. This first issue of the first edition (with errata on A2v of vol. II) is the larger of two formats issued simultaneously (boards 195mm tall). 2,500 copies were published on 24 February 1871. The Descent popularized Darwin's theories of evolution (a word that appears for the first time in the writing of Darwin on vol. I, p. 2), and put them into broader context. Henry Parry Liddon (1829-1890) was the Ireland Professor of Biblical Exegesis at Oxord and canon of St. Paul s Cathedral in London; as such, he was one of the most influential figures in the Church of England. Liddon is a fascinating figure. He was godson to William Edward Parry, the arctic explorer. He travelled with his close friend Lewis Carroll to Russia. The account of this, Carroll s only trip out of the UK, was published as Tour in 1867 and as The Russian Journal in 1935. Liddon is said to have suggested the title Through the Looking-Glass. Liddon was an associate of Darwin: they served on the Committee of the Aborigines Protection Society together. Darwin wrote a letter to J.B. Innes, dated 27 November (1878) about having heard a sermon, written by Pusey and preached by Liddon in Oxford, and disagreeing with the claim made that religion and science ought to be kept apart. In the present item, some passages have been marked out in pencil by Liddon (doubtless), indicating Liddon s attempt to reconcile the two to find in Darwin s thought compatibilities with Christian doctrine: No one supposes that one of the lower animals reflects whence he comes or whither he goes, what is death or what is life, and so forth. (vol. I, p. 62) There is no evidence that man was aboriginally endowed with the ennobling belief in the existence of an Omnipotent God. On the contrary there is ample evidence, derived not from hasty travellers, but from men who have long resided with savages, that numerous races have existed and still exist, who have no idea of one or more gods, and who have no words in their languages to express such an idea. (vol. I, p. 65) Liddon has underlined ennobling in the second quoted passage, and written a reference to p. 106: The ennobling belief in God is not universal with man; it seems clear that he is seeking material that authorizes him to present Darwinian evolution as compatible with religion. This is a belief Liddon articulated in a sermon at St. Paul s Cathedral three days after Darwin s death, eventually published as The Recovery of St. Thomas… with a Prefatory Note on the Late Mr. Darwin, 2nd edn. London: Rivintgons, 1882 (called by his familiars "The Famous Sermon"): It may be admitted that when the well-known books on the Origin of Species and on the Descent of Man first appeared, they were largely regarded by religious men as containing a theory necessarily hostile to the fundamental truths of religion. A closer study has generally modified any such impression. (p. 29) The present item may therefore be regarded as a significant document in one of the most consequential debates in Western thought. Freeman 937, Garrison-Morton 170, Norman 599. N° de ref. del artículo 60239
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