The perfect orthodoxy of these views is unquestionable. Nothing is plainer from the venerable writers quoted, as well as from a mass of other {267} authorities, than that "the supernatural" is not to be looked for or expected in the sphere of mere nature. For this statement there is a general consensus of theological authority.

The teaching which the Author has received is, that God is indeed inscrutable and incomprehensible to us from the infinity of His attributes, so that our minds can, as it were, only take in, in a most fragmentary and indistinct manner (as through a glass darkly), dim conceptions of infinitesimal portions of His inconceivable perfection. In this way the partial glimpses obtained by us in different modes differ from each other; not that God is anything but the most perfect unity, but that apparently conflicting views arise from our inability to apprehend Him, except in this imperfect manner, i.e. by successive slight approximations along different lines of approach. Sir William Hamilton has said,[280] "Nature conceals God, and man reveals Him." It is not, according to the teaching spoken of, exactly thus; but rather that physical nature reveals to us one side, one aspect of the Deity, while the moral and religious worlds bring us in contact with another, and at first, to our apprehension, a very different one. The difference and discrepancy, however, which is at first felt, is soon seen to proceed not from the reason but from a want of flexibility in the imagination. This want is far from surprising. Not only may a man naturally be expected to be an adept in his own art, but at the same time to show an incapacity for a very different mode of activity.[281] We rarely find an artist who takes much interest in jurisprudence, or {268} a prizefighter who is an acute metaphysician. Nay, more than this, a positive distaste may grow up, which, in the intellectual order, may amount to a spontaneous and unreasoning disbelief in that which appears to be in opposition to the more familiar concept, and this at all times. It is often and truly said, "that past ages were pre-eminently credulous as compared with our own, yet the difference is not so much in the amount of the credulity, as in the direction which it takes."[282]

Dr. Newman observes: "Any one study, of whatever kind, exclusively pursued, deadens in the mind the interest, nay the perception of any other. Thus Cicero says, that Plato and Demosthenes, Aristotle and Isocrates, might have respectively excelled in each other's province, but that each was absorbed in his own. Specimens of this peculiarity occur every day. You can hardly persuade some men to talk about anything but their own pursuit; they refer the whole world to their own centre, and measure all matters by their own rule, like the fisherman in the drama, whose eulogy on his deceased lord was 'he was so fond of fish.'"[283]

The same author further says:[284] "When anything, which comes before us, is very unlike what we commonly experience, we consider it on that account untrue; not because it really shocks our reason as improbable, but because it startles our imagination as strange. Now, revelation presents to us a perfectly different aspect of the universe from that presented by the sciences. The two informations are like the distinct subjects represented by the lines of the same drawing, which, accordingly as they are read {269} on their concave or convex side, exhibit to us now a group of trees with branches and leaves, and now human faces." ... "While then reason and revelation are consistent in fact, they often are inconsistent in appearance; and this seeming discordance acts most keenly on the imagination, and may suddenly expose a man to the temptation, and even hurry him on to the commission of definite acts of unbelief, in which reason itself really does not come into exercise at all."[285]

Thus we find in fact just that distinctness between the ideas derived from physical science on the one hand and from religion on the other, which we might a priori expect if there exists that distinctness between the natural and the miraculous which theological authorities lay down.

Assuming, for argument's sake, the truth of Christianity, it evidently has not been the intention of its Author to make the evidence for it so plain that its rejection would be the mark of intellectual incapacity. Conviction is not forced upon men in the way that the knowledge that the government of England is constitutional, or that Paris is the capital of France, is forced upon all who choose to inquire into those subjects. The Christian system is one which puts on the strain, as it were, every faculty of man's nature, and the intellect is not (any more than we should a priori expect it to be) exempted from taking part in the probationary trial. A moral element enters into the acceptance of that system.

And so with natural religion—with those ideas of the supernatural, viz. God, Creation, and Morality, which are anterior to revelation and repose upon reason. Here again it evidently has not been the intention of the Creator to make the evidence of His existence so plain that its non-recognition would be the mark of intellectual incapacity. {270} Conviction, as to theism, is not forced upon men as is the conviction of the existence of the sun at noon-day.[286] A moral element enters also here, and the analogy there is in this respect between Christianity and theism speaks eloquently of their primary derivation from one common author.

Thus we might expect that it would be a vain task to seek anywhere in nature for evidence of Divine action, such that no one could sanely deny it. God will not allow Himself to be caught at the bottom of any man's crucible, or yield Himself to the experiments of gross-minded and irreverent inquirers. The natural, like the supernatural, revelation appeals to the whole of man's mental nature and not to the reason alone.[287]

None, therefore, need feel disappointed that evidence of the direct action of the first cause in merely natural phenomena ever eludes our grasp; for assuredly those same phenomena will ever remain fundamentally inexplicable by physical science alone.

There being then nothing in either authority or reason which makes "evolution" repugnant to Christianity, is there anything in the Christian doctrine of "Creation" which is repugnant to the theory of "evolution"?

Enough has been said as to the distinction between absolute and derivative "creation." It remains to consider the successive "evolution" (Darwinian and other) of "specific forms," in a theological light.

As to what "evolution" is, we cannot of course hope to explain it completely, but it may be enough to define it as the manifestation to the intellect, by means of sensible impressions, of some ideal entity (power, principle, nature, or activity) which before that manifestation was in{271} a latent, unrealized, and merely "potential" state—a state that is capable of becoming realized, actual, or manifest, the requisite conditions being supplied.

"Specific forms," kinds or species, are (as was said in the introductory chapter) "peculiar congeries of characters or attributes, innate powers and qualities, and a certain nature realized in individuals."

Thus, then, the "evolution of specific forms" means the actual manifestation of special powers, or natures, which before were latent, in such a successive manner that there is in some way a genetic relation between posterior manifestations and those which preceded them.

On the special Darwinian hypothesis the manifestation of these forms is determined simply by the survival of the fittest of many indefinite variations.

On the hypothesis here advocated the manifestation is controlled and helped by such survival, but depends on some unknown internal law or laws which determine variation at special times and in special directions.

Professor Agassiz objects to the evolution theory, on the ground that "species, genera, families, &c., exist as thoughts, individuals as facts,"[288] and he offers the dilemma, "If species do not exist at all, as the supporters of the transmutation theory maintain, how can they vary? and if individuals alone exist, how can the differences which may be observed among them prove the variability of species?"

But the supporter of "evolution" need only maintain that the several "kinds" become manifested gradually by slight differences among the various individual embodiments of one specific idea. He might reply to the dilemma by saying, species do not exist as species in the sense in which they are said to vary (variation applying only to the concrete embodiments of {272} the specific idea), and the evolution of species is demonstrated not by individuals as individuals, but as embodiments of different specific ideas.

Some persons seem to object to the term "creation" being applied to evolution, because evolution is an "exceedingly slow and gradual process." Now even if it were demonstrated that such is really the case, it may be asked, what is "slow and gradual"? The terms are simply relative, and the evolution of a specific form in ten thousand years would be instantaneous to a being whose days were as hundreds of millions of years.

There are others again who are inclined absolutely to deny the existence of species altogether, on the ground that their evolution is so gradual that if we could see all the stages it would be impossible to say when the manifestation of the old specific form ceased and that of the new one began. But surely it is no approach to a reason against the existence of a thing that we cannot determine the exact moment of its first manifestation. When watching "dissolving views," who can tell, whilst closely observing the gradual changes, exactly at what moment a new picture, say St. Mark's, Venice, can be said to have commenced its manifestation, or have begun to dominate a preceding representation of "Dotheboys' Hall"? That, however, is no reason for denying the complete difference between the two pictures and the ideas they respectively embody.

The notion of a special nature, a peculiar innate power and activity—what the scholastics called a "substantial form"—will be distasteful to many. The objection to the notion seems, however, to be a futile one, for it is absolutely impossible to altogether avoid such a conception and such an assumption. If we refuse it to the individuals which embody the species, we must admit it as regards their component parts—nay, even if we accept the hypothesis of pangenesis, we are nevertheless compelled to attribute to each gemmule that peculiar power of reproducing its own nature (its own "substantial form"), with its special activity, and that remarkable {273} power of annexing itself to certain other well-defined gemmules whose nature it is also to plant themselves in a certain definite vicinity. So that in each individual, instead of one such peculiar power and activity dominating and controlling all the parts, you have an infinity of separate powers and activities limited to the several minute component gemmules.

It is possible that in some minds, the notion may lurk that such powers are simpler and easier to understand, because the bodies they affect are so minute! This absurdity hardly bears stating. We can easily conceive a being so small, that a gemmule would be to it as large as St. Paul's would be to us.

Admitting then the existence of species, and of their successive evolution, is there anything in these ideas hostile to Christian belief?

Writers such as Vogt and Buchner will of course contend that there is; but naturalists, generally, assume that God acts in and by the various laws of nature. And this is equivalent to admitting the doctrine of "derivative creation." With very few exceptions, none deny such Divine concurrence. Even "design" and "purpose" are recognized as quite compatible with evolution, and even with the special "nebular" and Darwinian forms of it. Professor Huxley well says,[289] "It is necessary to remark that there is a wider teleology, which is not touched by the doctrine of evolution, but is actually based upon the fundamental proposition of evolution." ... "The teleological and the mechanical views of nature are not necessarily mutually exclusive; on the contrary, the more purely a mechanist the speculator is, the more firmly does he assume a primordial molecular arrangement, of which all the phenomena of the universe are the consequences; and the more completely thereby is he at the mercy of the teleologist, who can always defy him to disprove that this primordial {274} molecular arrangement was not intended to evolve the phenomena of the universe."[290]

Professor Owen says, that natural evolution, through secondary causes, "by means of slow physical and organic operations through long ages, is not the less clearly recognizable as the act of all adaptive mind, because we have abandoned the old error of supposing it to be the result[291] of a primary, direct, and sudden act of creational construction." ... "The succession of species by continuously operating law, is not necessarily a 'blind operation.' Such law, however discerned in the properties and successions of natural objects, intimates, nevertheless, a preconceived progress. Organisms may be evolved in orderly succession, stage after stage, towards a foreseen goal, and the broad features of the course may still show the unmistakable impress of Divine volition."

Mr. Wallace[292] declares that the opponents of evolution present a less elevated view of the Almighty. He says: "Why should we suppose the machine too complicated to have been designed by the Creator so complete that it would necessarily work out harmonious results? The theory of 'continual interference' is a limitation of the Creator's power. It assumes that He could not work by pure law in the organic, as He has done in the inorganic world." Thus, then, there is not only no necessary antagonism between the general theory of "evolution" and a Divine action, but the compatibility between the two is recognized by naturalists who cannot be suspected of any strong theological bias.

{275} The very same may be said as to the special Darwinian form of the theory of evolution.

It is true Mr. Darwin writes sometimes as if he thought that his theory militated against even derivative creation.[293] This, however, there is no doubt, was not really meant; and indeed, in the passage before quoted and criticised, the possibility of the Divine ordination of each variation is spoken of as a tenable view. He says ("Origin of Species," p. 569), "I see no good reason why the views given in this volume should shock the religious feelings of anyone;" and he speaks of life "having been originally breathed by the Creator into a few forms or into one," which is more than the dogma of creation actually requires. We find then that no incompatibility is asserted (by any scientific writers worthy of mention) between "evolution" and the co-operation of the Divine will; while the same "evolution" has been shown to be thoroughly acceptable to the most orthodox theologians who repudiate the intrusion of the supernatural into the domain of nature. A more complete harmony could scarcely be desired.

But if we may never hope to find, in physical nature, evidence of supernatural action, what sort of action might we expect to find there, looking at it from a theistic point of view? Surely an action the results of which harmonize with man's reason,[294] which is orderly, which {276} disaccords with the action of blind chance and with the "fortuitous concourse of atoms" of Democritus; but at the same time an action which, as to its modes, ever, in parts, and in ultimate analysis, eludes our grasp, and the modes of which are different from those by which we should have attempted to accomplish such ends.

Now, this is just what we do find. The harmony, the beauty, and the order of the physical universe are the themes of continual panegyrics on the part of naturalists, and Mr. Darwin, as the Duke of Argyll remarks,[295] "exhausts every form of words and of illustration by which intention or mental purpose can be described"[296] when speaking of the wonderfully complex adjustments to secure the fertilization of orchids. Also, we find co-existing with this harmony a mode of proceeding so different from that of man as (the direct supernatural action eluding us) to form a stumbling-block to many in the way of their recognition of Divine action at all: although nothing can be more inconsistent than to speak of the first cause as utterly inscrutable and incomprehensible, and at the same time to expect to find traces of a mode of action exactly similar to our own. It is surely enough if the results harmonize on the whole and preponderatingly with the rational, moral, and aesthetic instincts of man.

Mr. J. J. Murphy[297] has brought strongly forward the evidence of "intelligence" throughout organic nature. He believes "that there is something in organic progress which mere Natural Selection among spontaneous variations will not account for," and that "this something is that organizing intelligence which guides the action of the inorganic forces, and forms structures which neither Natural Selection nor any other unintelligent agency could form."

{277} This intelligence, however, Mr. Murphy considers may be unconscious, a conception which it is exceedingly difficult to understand, and which to many minds appears to be little less than a contradiction in terms; the very first condition of an intelligence being that, if it knows anything, it should at least know its own existence.

Surely the evidence from physical facts agrees well with the overruling, concurrent action of God in the order of nature; which is no miraculous action, but the operation of laws which owe their foundation, institution, and maintenance to an omniscient Creator of whose intelligence our own is a feeble adumbration, inasmuch as it is created in the "image and likeness" of its Maker.

This leads to the final consideration, a difficulty by no means to be passed over in silence, namely the ORIGIN OF MAN. To the general theory of Evolution, and to the special Darwinian form of it, no exception, it has been shown, need be taken on the ground of orthodoxy. But in saying this, it has not been meant to include the soul of man.

It is a generally received doctrine that the soul of every individual man is absolutely created in the strict and primary sense of the word, that it is produced by a direct or supernatural[298] act, and, of course, that by such an act the soul of the first man was similarly created. It is therefore important to inquire whether "evolution" conflicts with this doctrine.

Now the two beliefs are in fact perfectly compatible, and that either on the hypothesis—1. That man's body was created in a manner different in kind from that by which the bodies of other animals were created; or 2. That it was created in a similar manner to theirs.

One of the authors of the Darwinian theory, indeed, contends that even{278} as regards man's body, an action took place different from that by which brute forms were evolved. Mr. Wallace[299] considers that "Natural Selection" alone could not have produced so large a brain in the savage, in possessing which he is furnished with an organ beyond his needs. Also that it could not have produced that peculiar distribution of hair, especially the nakedness of the back, which is common to all races of men, nor the peculiar construction of the feet and hands. He says,[300] after speaking of the prehensile foot, common without a single exception to all the apes and lemurs, "It is difficult to see why the prehensile power should have been taken away" by the mere operation of Natural Selection. "It must certainly have been useful in climbing, and the case of the baboons shows that it is quite compatible with terrestrial locomotion. It may not be compatible with perfectly easy erect locomotion; but, then, how can we conceive that early man, as an animal, gained anything by purely erect locomotion? Again, the hand of man contains latent capacities and powers which are unused by savages, and must have been even less used by palaeolithic man and his still ruder predecessors. It has all the appearance of an organ prepared for the use of civilized man, and one which was required to render civilization possible." Again speaking of the "wonderful power, range, flexibility, and sweetness of the musical sounds producible by the human larynx," he adds, "The habits of savages give no indication of how this faculty could have been developed by Natural Selection; because it is never required or used by them. The singing of savages is a more or less monotonous howling, and the females seldom sing at all. Savages certainly never choose their wives for fine voices, but for rude health, and strength and physical beauty. Sexual selection could not therefore have developed this wonderful power, which only comes into play among civilized people. It seems as if the organ had been prepared in anticipation of the future {279} progress of man, since it contains latent capacities which are useless to him in his earlier condition. The delicate correlations of structure that give it such marvellous powers, could not therefore have been acquired by means of Natural Selection."



To this may be added the no less wonderful faculty in the ear of appreciating delicate musical tones, and the harmony of chords.

It matters not what part of the organ subserves this function, but it has been supposed that it is ministered to by the fibres of Corti.[301] Now it can hardly be contended that the preservation of any race of men in the struggle for life could have depended on such an extreme delicacy and refinement of the internal ear,[302]—a perfection only fully exercised in the enjoyment and appreciation of the most exquisite musical performances. Here, surely, we have an instance of an organ preformed, ready beforehand for such action as could never by itself have been the cause of its development,—the action having only been subsequent, not anterior. The Author is not aware what may be the minute structure of the internal ear in the highest apes, but if (as from analogy is probable) it is much as in man, then a fortiori we have an instance of anticipatory development of a most marked and unmistakable kind. And this is not all. There is no {280} reason to suppose that any animal besides man appreciates musical harmony. It is certain that no other one produces it.

Mr. Wallace also urges objections drawn from the origin of some of man's mental faculties, such as "the capacity to form ideal conceptions of space and time, of eternity and infinity—the capacity for intense artistic feelings of pleasure, in form, colour and composition—and for those abstract notions of form and number which render geometry and arithmetic possible," also from the origin of the moral sense.[303]

The validity of these objections is fully conceded by the Author of this book, but he would push it much further, and contend (as has been now repeatedly said), that another law, or other laws, than "Natural Selection" have determined the evolution of all organic forms, and of inorganic forms also. And it must be contended that Mr. Wallace, in order to be quite self-consistent, should arrive at the very same conclusion, inasmuch as he is inclined to trace all phenomena to the action of superhuman WILL. He says:[304] "If therefore we have traced one force, however minute, to an origin in our own WILL, while we have no knowledge of any other primary cause of force, it does not seem an improbable conclusion that all force may be will-force; and thus, that the whole universe is not merely dependent on, but actually is, the WILL of higher intelligences, or of one Supreme Intelligence."

If there is really evidence, as Mr. Wallace believes, of the action of an overruling intelligence in the evolution of the "human form divine;" if we may go so far as this, then surely an analogous action may well be traced in the production of the horse, the camel, or the dog, so largely identified with human wants and requirements. And if from other than physical considerations we may believe that such action, though undemonstrable, has been and is; then (reflecting on sensible {281} phenomena the theistic light derived from psychical facts) we may, in the language of Mr. Wallace, "see indications of that power in facts which, by themselves, would not serve to prove its existence."[305]

Mr. Murphy, as has been said before, finds it necessary to accept the wide-spread action of "intelligence" as the agent by which all organic forms have been called forth from the inorganic. But all science tends to unity, and this tendency makes it reasonable to extend to all physical existences a mode of formation which we may have evidence for in any one of them. It therefore makes it reasonable to extend, if possible, the very same agency which we find operating in the field of biology, also to the inorganic world. If on the grounds brought forward the action of intelligence may be affirmed in the production of man's bodily structure, it becomes probable a priori that it may also be predicated of the formative action by which has been produced the animals which minister to him, and all organic life whatsoever. Nay more, it is then congruous to expect analogous action in the development of crystalline and colloidal structures, and in that of all chemical compositions, in geological evolutions, and the formation not only of this earth, but of the solar system and whole sidereal universe.

If such really be the direction in which physical science, philosophically considered, points; if intelligence may thus be seen to preside over the evolution of each system of worlds and the unfolding of every blade of grass—this grand result harmonizes indeed with the teachings of faith that God acts and concurs, in the natural order, with those laws of the material universe which were not only instituted by His will, but are sustained by His concurrence; and we are thus enabled to discern in the natural order, however darkly, the Divine Author of nature—Him in whom "we live, and move, and have our being."

But if this view is accepted, then it is no longer absolutely {282} necessary to suppose that any action different in kind took place in the production of man's body, from that which took place in the production of the bodies of other animals, and of the whole material universe.

Of course, if it can be demonstrated that that difference which Mr. Wallace asserts really exists, it is plain that we then have to do with facts not only harmonizing with religion, but, as it were, preaching and proclaiming it.

It is not, however, necessary for Christianity that any such view should prevail. Man, according to the old scholastic definition, is "a rational animal" (animal rationale), and his animality is distinct in nature from his rationality, though inseparably joined, during life, in one common personality. This animal body must have had a different source from that of the spiritual soul which informs it, from the distinctness of the two orders to which those two existences severally belong.

Scripture seems plainly to indicate this when it says that "God made man from the dust of the earth, and breathed into his nostrils the breath of life." This is a plain and direct statement that man's body was not created in the primary and absolute sense of the word, but was evolved from pre-existing material (symbolized by the term "dust of the earth"), and was therefore only derivatively created, i.e. by the operation of secondary laws. His soul, on the other hand, was created in quite a different way, not by any pre-existing means, external to God himself, but by the direct action of the Almighty, symbolized by the term "breathing:" the very form adopted by Christ, when conferring the supernatural powers and graces of the Christian dispensation, and a form still daily used in the rites and ceremonies of the Church.

That the first man should have had this double origin agrees with what we now experience. For supposing each human soul to be directly and immediately created, yet each human body is evolved by the ordinary operation of natural physical laws. [Page 283]

Professor Flower in his Introductory Lecture[306] (p. 20) to his course of Hunterian Lectures for 1870 well observes: "Whatever man's place may be, either in or out of nature, whatever hopes, or fears or feelings about himself or his race he may have, we all of us admit that these are quite uninfluenced by our knowledge of the fact that each individual man comes into the world by the ordinary processes of generation, according to the same laws which apply to the development of all organic beings whatever, that every part of him which can come under the scrutiny of the anatomist or naturalist, has been evolved according to these regular laws from a simple minute ovum, indistinguishable to our senses from that of any of the inferior animals. If this be so—if man is what he is, notwithstanding the corporeal mode of origin of the individual man, so he will assuredly be neither less nor more than man, whatever may be shown regarding the corporeal origin of the whole race, whether this was from the dust of the earth, or by the modification of some pre-existing animal form."

Man is indeed compound, in him two distinct orders of being impinge and mingle; and with this an origin from two concurrent modes of action is congruous, and might be expected a priori. At the same time as the "soul" is "the form of the body," the former might be expected to modify the latter into a structure of harmony and beauty standing alone in the organic world of nature. Also that, with the full perfection and beauty of that soul, attained by the concurrent action of "Nature" and "Grace," a character would be formed like nothing else which is visible in this world, and having a mode of action different, inasmuch as complementary to all inferior modes of action.

Something of this is evident even to those who approach the subject from the point of view of physical science only. Thus Mr. Wallace observes,[307] that on his view man is to be placed "apart, as not only the head and {284} culminating point of the grand series of organic nature, but as in some degree a new and distinct order of being.[308] From those infinitely remote ages when the first rudiments of organic life appeared upon the earth, every plant and every animal has been subject to one great law of physical change. As the earth has gone through its grand cycles of geological, climatal, and organic progress, every form of life has been subject to its irresistible action, and has been continually but imperceptibly moulded into such new shapes as would preserve their harmony with the ever-changing universe. No living thing could escape this law of its being; none (except, perhaps, the simplest and most rudimentary organisms) could remain unchanged and live amid the universal change around it."

"At length, however, there came into existence a being in whom that subtle force we term mind, became of greater importance than his mere bodily structure. Though with a naked and unprotected body, this gave him clothing against the varying inclemencies of the seasons. Though unable to compete with the deer in swiftness, or with the wild bull in strength, this gave him weapons with which to capture or overcome both. Though less capable than most other animals of living on the herbs and the fruits that unaided nature supplies, this wonderful faculty taught him to govern and direct nature to his own benefit, and make her produce food for him when and where he pleased. From the moment when the first skin was used as a covering; when the first rude spear was formed to assist in the chase; when fire was first used to cook his food; when the first seed was sown or shoot planted, a grand revolution was effected in nature, a revolution which in all the previous ages of the earth's history had had no parallel, for a being had arisen who was no longer necessarily subject to change with the changing universe, a being who was in some degree superior to nature, inasmuch as he knew how to control and regulate her action, and could {285} keep himself in harmony with her, not by a change in body, but by an advance in mind."

"On this view of his special attributes, we may admit 'that he is indeed a being apart.' Man has not only escaped 'Natural Selection' himself, but he is actually able to take away some of that power from nature which before his appearance she universally exercised. We can anticipate the time when the earth will produce only cultivated plants and domestic animals; when man's selection shall have supplanted 'Natural Selection;' and when the ocean will be the only domain in which that power can be exerted."

Baden Powell[309] observes on this subject: "The relation of the animal man to the intellectual, moral, and spiritual man, resembles that of a crystal slumbering in its native quarry to the same crystal mounted in the polarizing apparatus of the philosopher. The difference is not in physical nature, but in investing that nature with a new and higher application. Its continuity with the material world remains the same, but a new relation is developed in it, and it claims kindred with ethereal matter and with celestial light."

This well expresses the distinction between the merely physical and the hyperphysical natures of man, and the subsumption of the former into the latter which dominates it.

The same author in speaking of man's moral and spiritual nature says,[310] "The assertion in its very nature and essence refers wholly to a DIFFERENT ORDER OF THINGS, apart from and transcending any material ideas whatsoever." Again[311] he adds, "In proportion as man's moral superiority is held to consist in attributes not of a material or corporeal kind or origin, it can signify little how his physical nature may have originated."

Now physical science, as such, has nothing to do with the soul of man which is hyperphysical. That such an entity exists, that the correlated {286} physical forces go through their Protean transformations, have their persistent ebb and flow outside of the world of WILL and SELF-CONSCIOUS MORAL BEING, are propositions the proofs of which have no place in this work. This at least may however be confidently affirmed, that no reach of physical science in any coming century will ever approach to a demonstration that countless modes of being, as different from each other as are the force of gravitation and conscious maternal love, may not co-exist. Two such modes are made known to us by our natural faculties only: the physical, which includes the first of these examples; the hyperphysical, which embraces the other. For those who accept revelation, a third and a distinct mode of being and of action is also made known, namely, the direct and immediate or, in the sense here given to the term, the supernatural. An analogous relationship runs through and connects all these modes of being and of action. The higher mode in each case employs and makes use of the lower, the action of which it occasionally suspends or alters, as gravity is suspended by electro-magnetic action, or the living energy of an organic being restrains the inter-actions of the chemical affinities belonging to its various constituents.

Thus conscious will controls and directs the exercise of the vital functions according to desire, and moral consciousness tends to control desire in obedience to higher dictates.[312] The action of living {287} organisms depends upon and subsumes the laws of inorganic matter. Similarly the actions of animal life depend upon and subsume the laws of organic matter. In the same way the actions of a self-conscious moral agent, such as man, depend upon and subsume the laws of animal life. When a part or the whole series of these natural actions is altered or suspended by the intervention of action of a still higher order, we have then a "miracle."

In this way we find a perfect harmony in the double nature of man, his rationality making use of and subsuming his animality; his soul arising from direct and immediate creation, and his body being formed at first (as now in each separate individual) by derivative or secondary creation, through natural laws. By such secondary creation, i.e. by natural laws, for the most part as yet unknown but controlled by "Natural Selection," all the various kinds of animals and plants have been manifested on this planet. That Divine action has concurred and concurs in these laws we know by deductions from our primary intuitions; and physical science, if unable to demonstrate such action, is at least as impotent to disprove it. Disjoined from these deductions, the phenomena of the universe present an aspect devoid of all that appeals to the loftiest aspirations of man, that which stimulates his efforts after goodness, and presents consolations for unavoidable shortcomings. Conjoined with these same deductions, all the harmony of physical nature and the constancy of its laws are preserved unimpaired, while the reason, the conscience, and the aesthetic instincts are alike gratified. We have thus a true reconciliation of science and religion, in which each gains and neither loses, one being complementary to the other.

Some apology is due to the reader for certain observations and arguments which have been here advanced, and which have little in the shape of novelty to recommend them. But after all, novelty can hardly be predicated of the views here criticised and opposed. Some of these seem almost a {288} return to the "fortuitous concourse of atoms" of Democritus, and even the very theory of "Natural Selection" itself—a "survival of the fittest"—was in part thought out not hundreds but thousands of years ago. Opponents of Aristotle maintained that by the accidental occurrence of combinations, organisms have been preserved and perpetuated such as final causes, did they exist, would have brought about, disadvantageous combinations or variations being speedily exterminated. "For when the very same combinations happened to be produced which the law of final causes would have called into being, those combinations which proved to be advantageous to the organism were preserved; while those which were not advantageous perished, and still perished like the minotaurs and sphinxes of Empedocles."[313]

In conclusion, the Author ventures to hope that this treatise may not be deemed useless, but have contributed, however slightly, towards clearing the way for peace and conciliation and for a more ready perception, of the harmony which exists between those deductions from our primary intuitions before alluded to, and the teachings of physical science, as far, that is, as concerns the evolution of organic forms—the genesis of species.

The aim has been to support the doctrine that these species have been evolved by ordinary natural laws (for the most part unknown) controlled by the subordinate action of "Natural Selection," and at the same time to remind some that there is and can be absolutely nothing in physical science which forbids them to regard those natural laws as acting with the Divine concurrence and in obedience to a creative fiat originally imposed on the primeval Cosmos, "in the beginning," by its Creator, its Upholder, and its Lord.

{289} * * * * *

INDEX.

A. Aard-Vark, 174. Absolute creation, 252. Acanthometrae, 186. Acrodont teeth, 148. Acts formally moral, 195. Acts materially moral, 195. Adductor muscles, 79. Agassiz, Professor, 271. Aged, care of, 192. Aggregational theory, 163. Algoa Bay, cat of, 98. Allantois, 82. Amazons, butterflies of, 85. Amazons, cholera in the, 192. American butterflies, 29. American maize, 100. American monkeys, 226. Amiurus, 147. Amphibia, 109. Analogical relations, 157. Ancon sheep, 100, 103, 227. Andrew Murray, Mr., 83. Angora cats, 175. Animal's sufferings, 260. Ankle bones, 158. Annelids undergoing fission, 169, 211. Annulosa, eye of, 76. Anoplotherium, 109. Anteater, 83. Antechinus, 82. Antenna, of orchid, 56. Anthropomorphism, 258. Ape's sexual characters, 49. Apostles' Creed, 245. Appendages of lobster, 161. Appendages of Normandy pigs, 99. Appendages of turkey, 100. Appendix, vermiform, 83. Appreciation of Mr. Darwin, 10. Apteryx, 7, 70. Aqueous humour, 76. Aquinas, St. Thomas, 17, 263, 265. Archegosaurus, 135. Archeopteryx, 73. Arcturus, 193. Argyll, Duke of, 14, 276. Aristotle, 288. Armadillo, extinct kind, 110. Arthritis, rheumatic, 183. Artiodactyle foot, 109. Asa Gray, Dr., 253, 255, 261. Asceticism, 193. Ascidians, placental structure, 81. Assumptions of Mr. Darwin, 16. Astronomical objections, 136. Auditory organ, 74. Augustin, St., 17, 263, 264. Aurelius, Marcus, 206. Avian limb, 106. Avicularia, 80. Axolotl, 165. Aye-Aye, 107. Aylesbury ducks, 234.

B. Backbone, 135, 162. Bacon, Roger, 266. Baleen, 40. Bamboo insect, 33. Bandicoot, 67. Bartlett, Mr. A. D., 126, 234. Bartlett, Mr. E., 192. Basil, St., 17. Bastian, Dr. H. Charlton, 115, 219, 237, 266. Bat, wing of, 64. Bates, Mr., 29, 85, 87. [Page 290] Bats, 108. Beaks, 83. Beasts, sufferings of, 260. Beauty of shell-fish, 54. Bee orchid, 55. Bird, wings of, 64. Birds compared with reptiles, 70. Bird's-head processes, 80. Birds of Paradise, 90. Birth of individual and species, 2. Bivalves, 79. Black sheep, 122. Black-shouldered peacock, 100. Bladebone, 70. Blood-vessels, 182. Blyth, Mr., 100, 181. Bones of skull, 153. Bonnet, M., 217. Borwick, Mr., 198. "Boots" of pigeons, 181. Breathing, modified power of, 99. Breeding of lions, 234. Brill, 37. Broccoli, variety of, 100. Bryozoa, 81. Buchner, Dr., 273. Budd, Dr. W., 183. Buffon, 217. Bull-dog's instinct, 260. Burt, Prof. Wilder, 180, 184. Butterflies, 29. Butterflies, Amazonian, 85. Butterflies, American, 29. Butterflies of Indian region, 83. Butterflies, tails of, 85. Butterfly, Leaf, 31.

C. Cacotus, 149. Caecum, 83. Calamaries, 77. Cambrian deposits, 137. Cape ant-eater, 174. Care of aged, 192. Carinate birds, 70. Carnivora, 68. Carnivorous dentition, 110. Carp fishes, 146. Carpal bones, 106, 178. Carpenter, Dr., 115. Carpus, 177, 178. Cases of conscience, 201. Cassowary, 70. Catasetum, 56. Causes of spread of Darwinism, 10. Cebus, 226. Celebes, butterflies of, 85. Centetes, 148. Centipede, 66, 159. Cephalopoda, 74. Ceroxylus laceratus, 36. Cetacea, 42, 83, 105, 108, 174. Chances against few individuals, 57. Characinidae, 146. Cheirogaleus, 158. Chetahs, 234. Chickens, mortality of hybrids, 124. Chioglossa, 165. Chiromys, 107. Cholera, 192. Choroid, 76. Chronic rheumatism, 183. Circumcision, 212. Clarias, 146. Climate, effects of, 98. Climbing plants, 107. Clock-thinking illustration, 249. Cobra, 50. Cockle, 79. Cod, 39. Colloidal matter, 266. Conceptions, symbolic, 251. Connecticut footsteps, 131. Connecting links, supposed, 107. Conscience, cases of, 201. Conscientious Papuan, 197. Cope, Professor, 71, 130. Coracoid, of birds and reptiles, 70. Cornea, 77. Cornelius a Lapide, 265. Correlation, laws of, 173. Corti, fibres of, 53, 279. Coryanthes, 56. Costa, M., 88. Cranial segments, 172. Creation, 245, 252. Creator, 15, 252. Creed, Apostles', 245. Crocodile, 43. Croll, Mr., 137. Crustacea, 79, 160. Cryptacanthus, 146. Crystalline matter, 266. Crystals of snow, 186. Cuttle-fishes, 74, 75. Cuvier, 109. Cyprinoids, 146. Cytheridea, 79. [Page 291]

D. Dana, Professor, 149. Darwin, Mr. Charles, 2, 10, 12, 14-21, 23, 27, 34, 35, 43, 45, 47, 48, 55-57, 59, 65, 88, 94, 98-100, 107, 118-126, 129, 138, 142, 145, 149, 150, 181, 188-190, 196, 208, 209, 214-216, 218, 223, 233, 234, 252, 254, 258, 259, 275, 276. Datura tatula, 101. Delhi, days at, 98. Delpino, Signor, 212, 213, 215. Democritus, 217, 275, 288. Density of air for breathing, 99. Dentition, carnivorous, 110. Derivation, 238. Derivative creation, 252, 282. Design, 259. Devotion, 193. Dibranchiata, 74. Difficulties of problem of specific origin, 1. Digits, supernumerary, 122, 181. Digits, turtle's, 106. Dimorphodon, 71. Dinornis, 70. Dinosauria, 71. Diseased pelvis, 182. Dissemination of seeds, 65. Doris, 170. Dotheboys' Hall, 272. Dragon, the flying, 64, 158. Dragon-fly, 77. Droughts, 25. Duck-billed platypus, 175. Dugong, 41, 175. Duke of Argyll, 14, 276. Dyspepsia, 201.

E. Ear, 74. Ear, formation of, 51. Early specialization, 111. Echinodermata, 44. Echinoidea, 44. Echinops, 148. Echinorhinus, 172. Echinus, 43. Economy, Fuegian political, 192. Eczema, 183. Edentata, 174. Egyptian monuments, 138. Elasmobranchs, 140. Elbow and knee affections, 183. Empedocles, 288. Eocene ungulata, 110. Eolis, 170. Equus, 97. Ericulus, 148. Ethics, 188. Eudes Deslongchamps, 99. Eurypterida, 141, 171. Eutropius, 147. Everett, Rev. R., 98. Evolution requires geometrical increase of time, 139. Eye, 76. Eye, formation of, 51. Eye of trilobites, 135.

F. Fabre, M., 46. Feather-legged breeds, 181. Feejeans, 199. Fertilization of orchids, 55. "Fiat justitia, ruat coelum," 195. Fibres of Corti, 53, 279. Final misery, 194. Finger of Potto, 105. Fish, flying, 64. Fishes, fresh-water, 145. Fishes, thoracic and jugular, 39, 140. Fixity of position of limbs, 39. Flat-fishes, 37, 166. Flexibility of bodily organization, degrees of, 119. Flexibility of mind, 267. Flies, horned, 93. Flight of spiders, 65. Flounder, 37. Flower, Professor, 163, 232, 283. Fly, orchid, 55. Flying-dragon, 64, 158. Flying fish, 64. Foetal teeth of whales, 7. Food, effects on pigs, 99. Footsteps of Connecticut, 131. Foraminifera, 186. Formally moral acts, 195. Formation of eye and ear, 51. Forms, substantial, 186, 272. Four-gilled Cephalopods, 76. Fowls, white silk, 122. French theatrical audience, 198. Fresh-water fishes, 145. Frogs, Chilian and European, 149. Fuego, Terra del, 192. [Page 292]

G. Galago, 158. Galaxias, 147. Galeus vulgaris, 172. Galton, Mr. F., 97, 113, 228. Gascoyen, Mr., 182. Gavials, 43. Gegenbaur, Prof., 176-178. Gemmules, 208. Generative system, its sensitiveness, 235. Genesis of morals, 201. Geographical distribution, 144. Geographical distribution explained by Natural Selection, 6. Geometrical increments of time, 139. Geotria, 147. Giraffe, neck of, 24. Gizzard-like stomach, 83. Glacial epoch, 150. Glyptodon, 110. Godron, Dr., 101. Goose, its inflexibility, 119. Goeppert, Mr., 101. Gould, Mr., 88. Grasshopper, Great Shielded, 89. Gray, Dr. Asa, 253, 255, 261. Great Ant-eater, 83. Great Salamander, 172. Great Shielded Grasshopper, 89. Greyhounds in Mexico, 99. Greyhounds, time for evolution of, 138. Guinea-fowl, 120. Guinea-pig, 126. Guenther, Dr., 145, 146, 172.

H. Hairless Dogs, 174, 175. Hamilton, Sir Wm., 267. Harmony, musical, 54, 279. Heart in birds and reptiles, 158. Hegel, 217. Heliconidae, 29. Hell, 194. Heptanchus, 172. Herbert Spencer, Mr., 20, 28, 67, 72, 163-166, 168, 170-172, 184, 187, 202, 203, 205, 218, 228, 245, 246, 248, 251. Hessian flies, 170. Heterobranchus, 146. Hewitt, Mr., 124, 181. Hexanchus, 172. Hipparion, 97, 134. Homogeny, 158. Homology, bilateral or lateral, 156, 164. Homology, meaning of term, 7, 156. Homology, serial, 159. Homology, vertical, 165. Homoplasy, 159. Honey-suckers, 90. Hood of cobra, 50. Hook-billed ducks, 100. Hooker, Dr., 150. Horned flies, 93. Horny plates, 40, 42. Horny stomach, 83. Human larynx, 54, 278. Humphry, Professor, 163. Hutton, Mr. R. Holt, 202, 203. Huxley, Professor, 67-69, 71, 72, 95, 103, 109, 130, 131, 137, 141, 163, 172, 173, 231, 247, 273. Hybrids, mortality of, 124. Hydrocyonina, 146. Hyperphysical action, 253. Hyrax, 179.

I. Ichthyopsida, 109. Ichthyosaurus, 78, 106, 132, 177. Ichthyosis, 183. Iguanodon, 71. Illegitimate symbolic conceptions, 251. Illustration by clock-thinking, 249. Imaginal disks, 46, 170. Implacental mammals, 67, 68. Independent origins, 152. Indian butterfly, 30. Indian region's butterflies, 83. Indians and cholera, 192. Individual, meaning of word, 2. Infirm, care of, 192. Influence, local, 83. Insect, walking-leaf, 35. Insects, walking-stick and bamboo, 33. Insectivora, 68. Insectivorous mammals, 148. Insectivorous teeth, 68. Instinct of bull-dog, 260. Intermediate forms, 128. Intuitions, primary, 251. Irregularities in blood-vessels, 182. Isaria felina, 115. [Page 293]

J. Japanned Peacock, 100. Jews, 212. Joints of backbone, 157, 162. Jugular fishes, 39, 141. Julia Pastrana, 174.

K. Kallima inachis, 31. Kallima paralekta, 31. Kangaroo, 42, 67. Kowalewsky, 81. Knee and elbow affections, 183. Koelliker, Professor, 104.

L. Labyrinthici, 146. Labyrinthodon, 104, 134. Lamarck, 3. Lankester, Mr. Ray, 152, 158. Larynx of kangaroo, 42. Larynx of man, 54, 278. Lateral homology, 164. Laws of correlation, 173. Leaf butterfly, 31. Legitimate symbolic conceptions, 251. Lens, 76. Lepidosteus, 172. Lepra, 183. Lewes, Mr. G. H., 94, 212, 214, 216. Lewis, St., 206. Lewis XV., 206. Lewis XVI., 206. Limb genesis, 176. Limb muscles, 180. Limbs, fixity of position of, 39. Limbs of lobster, 161. Links, supposed connecting, 107. Lions, breeding, 234. Lions, diseased pelvis, 182. Llama, 109. Local influences, 83. Lobster, 160. Long-tailed bird of Paradise, 91. Lubbock, Sir John, 193, 204. Lyell Sir, Charles, on dogs, 99, 106.

M. Machairodus, 110. Macrauchenia, 109. Macropodidae, 69. Macroscelides, 68. Madagascar, 148, 152. Magnificent Bird of Paradise, 93. Maize, American, 100. Mammals, 67. Mammary gland of kangaroo, 42. Mammary gland, origin of, 47. Man, origin of, 277. Man reveals God, 267. Man, voice of, 54. Manatee, 41, 175. Manchamp breed of sheep, 100. Manis, 175. Man's larynx, 54. Many simultaneous modifications, 57. Marcus Aurelius, 206. Martineau, Mr. James, 200, 245. Mastacembelus, 145. Materially moral acts, 195. Matter, crystalline and colloidal, 266. Meaning of word "individual," 2. Meaning of word "species," 2. Mechanical theory of spine, 164. Mediterranean oyster, 88, 98. Meehan, Mr., 88. Mexico, dogs in, 99. Mill, John Stuart, 15, 189, 193, 194. Mimicry, 8, 29. Miracle, 287. Molars, 111. Mole, 176. Moliere, 230. Mombas, cats at, 98. Monkeys, American, 226. Monster proboscis, 123. Moral acts, 195. Mordacia, 147. Murphy, Mr. J. J., 52, 53, 76, 103, 114, 115, 137, 185, 221, 276, 281. Murray, Mr. Andrew, 83. Mus delicatulus, 82. Muscles of limbs, 180. Mussel, 79. Myrmecophaga, 83.

N. Nasalis, Semnopithecus, 139. Nathusius, 99. Natural Selection, shortly stated, 5. Naudin, M. C., 101. Nautilus, 76. Nebular evolution, 273. Neck of giraffe, 24. Newman, the Rev. Dr., 260, 268, 270, 286. [Page 294] New Zealand crustacea, 149. New Zealand fishes, 147. Niata cattle, 100. Nile fishes, 146. Normandy pig, 99. North American fish, 147 Nycticebus, 179.

O. Object of book, 5. Objections from astronomy, 136. Octopods, 77. Offensive remarks of Prof. Vogt, 13. Old, care of the, 192. Old Fuegian women, 192. Omygena exigua, 115. Ophiocephalus, 146. Optic lobes of pterodactyls, 71. Orchids, 92. Orchids, Bee, &c., 55. Organ of hearing, 74. Organ of sight, 76. Organic polarities, 185. Origin of man, 277. Orioles, 90. Ornithoptera, 84. Ornithorhynchus, 175. Orthoceratidae, 170. Orycteropus, 174. Ostracods, 79. Ostrich, 70. Otoliths, 74. Outlines of butterflies' wings, 86. Owen, Professor, 74, 102, 123, 217, 238, 274. Oyster of Mediterranean, 88, 98. Oysters, 79.

P. Paget, Mr. J., 182. Palaeotherium, 109. Pallas, 125. Pangenesis, 19, 208. Pangolin, 175. Papilio Hospiton, 85. Papilio Machaon, 85. Papilio Ulysses, 84. Papilionidae, 83. Papuan morals, 197, 198. Parthenogenesis, 217. Passiflora gracilis, 107. Pastrana, Julia, 174. Pathological polarities, 184. Pavo nigripennis, 100. Peacock, black shouldered, 100. Peacock, inflexibility of, 119. Pedicellariae, 44. Pelvis, diseased, 182. Pendulous appendages of turkey, 100. Perameles, 68. Periophthalmus, 146. Perissodactyle ungulates, 109. Permian, jugular fish, 141. Perodicticus, 105, 179. Phalangers, 67. Phasmidae, 89. Phyllopods, 79. Physical actions, 253. "Physiological units," 168, 218. Pigeons' "boots," 181. Placental mammals, 67. Placental reproduction, 81. Plants, tendrils of, 107. Plates of baleen, 40. Platypus, 175. Pleiades, 193. Plesiosaurus, 106, 133, 178. Pleurodont dentition, 148. Pleuronectidae, 37, 166. Plotosus, 147. Poisoning apparatus, 66. Poisonous serpents, 50. Polarities, organic, 184, 185. Political economy, Fuegian, 192. Polyzoa, 80, 81. Pompadour, Madame de, 206. Poppy, variety of, 101. Porcupine, 175. Porto Santo rabbit, 100, 122. Potto, 105, 179. Pouched beasts, 67. Powell, the Rev. Baden, 259, 261, 285. Premolars, 111. Prepotency, 124. Primary intuitions, 251. Primitive man, 204. Problem of origin of kinds, 1. Proboscis monkey, 139. Proboscis of ungulates, 123. Processes, bird's-head, 80. Psettus, 146. Psoriasis, 183. Pterodactyles, compared with birds, 70. Pterodactyles, wing of, 64. Puccinia, 115. Purpose, 259. [Page 295]

Q. Quasi-vertebral theory of skull, 172.

R. Rabbit of Porto Santo, 100, 122. Radial ossicle, 176. Rarefied air, effect on dogs, 99. Rattlesnake, 49, 50. Red bird of Paradise, 92. Relations, analogical, 157. Relations, homological, 156. Reptiles compared with birds, 70. Retina, 76. Retrieving, virtue a kind of, 189, 205. Reversion, cases of, 122. Rhea, 70. Ribs of Cetacea and Sirenia, 41. Ribs of flying-dragon, 64, 158. Richardson's figures of pigs, 99. Roger Bacon, 266. Rudimentary structures, 7, 102.

S. Sabre-toothed tiger, 110. St. Augustin, 17, 263-265. St. Basil, 17. St. Hilaire, M., 179. St. Thomas Aquinas, 17, 263, 265. Salamander, great, 172. Salter, Mr., 124. Salvia officinalis, 213. Salvia verticillata, 213. Scapula of birds and reptiles, 70. Schreber, 13. Sclerotic, 76. Scorpion, sting of, 66. Seals, 83. Sea squirts, 81. Seeds, dissemination of, 65. Seeley, Mr., on pterodactyles, 71. Segmentation of skull, 172. Segmentation of spine, 171. Segments, similar, 160. Self-existence, 252. Semnopithecus, 139. Sense, organ of, 51, 69, 74, 76. Sensitiveness of generative system, 235. Sepia, 77. Serpents, poisonous, 50. Sexual characters of apes, 49. Sexual selection, 48. Sharks, 83. Shell-fish, beauty of, 54. Shells of oysters, 88, 98. Shielded grasshopper, 89. Silurian strata, 140, 142. Simultaneous modifications, 57. Sirenia, 42 Sir John Lubbock, 198, 204. Sir William Thomson, 136. Sitaris, 46. Six-shafted bird of Paradise, 90. Skull bones, 153. Skull segments, 172. Sloth, windpipe of, 82. Smithfield, wife-selling in, 198. Snow, crystals of, 186. Sole, 37. Solenodon, 148. Species, meaning of word, 2. Spelerpes, 165. Spencer, see Herbert Spencer. Spider orchid, 55. Spiders, flight of, 65. Spine of Glyptodon, 110. Spine, segmentation of, 172. Squalidae, 38. Squilla, 160. Sterility of hybrids, 125. Stings, 66. Straining action of baleen, 41. Struthious birds, 70, 151. Sturgeon, 171. Suarez, 18, 263. Substantial forms, 186, 272. Sufferings of beasts, 260. Supernatural action, 252. Supernatural action not to be looked for in nature, 15. Supernumerary digits, 122, 181. Syllis, 169, 211. Symbolic conceptions, 251. Symmetrical diseases, 182. Syphilitic deposits, 183.

T. Tadpole's beak, 83. Tails of butterflies, 85. Tapir, 123, 134. Tarsal bones, 159, 198. Teeth of Cetacea, 83. Teeth of Insectivora, 68. Teeth of kangaroo and Macroscelides, 69. Teeth of seals, 83. Teeth of sharks, 83. [Page 296] Teleology and evolution compatible, 273. Tendrils of climbing plants, 107. Tenia echinococcus, 170. Teratology, 173. Tetragonopterina, 146. Thomson, Sir William, 136. Thoracic fishes, 39. Thorax of crustaceans, 79. Thylacine, 67. Tierra del Fuego, 192. Tiger, sabre-toothed, 110. Time required for evolution, 128. Tope, 172. Trabeculae cranii, 172. Transitional forms, 128. Transmutationism, 242. Trevelyan, Sir J. Peacock, 100. Trilobites, 135, 141, 171. Tunicaries, 81. Turbot, 37. Turkey, effects of climate on, 100. Turkish dog, 45. Two-gilled cephalopods, 76. Type, conformity to, 241.

U. Umbilical vesicle, 82. Ungulata, 25, 109. Ungulata eocene, 110. Units, physiological, 168, 218. Unknowable, the, 245. Upper Silurian strata, 140, 142. Urotrichus, 68.

V. Variability, different degrees of, 119. Vermiform appendix, 83. Vertebrae of skull, 172. Vertebral column, 162, 171. Vertebrate limbs, 38, 163. Vertical homology, 165. Vesicle, umbilical, 82. "Vestiges of Creation," 3. View here advocated, 5. Vitreous humour, 76. Vogt, Professor, 12, 273. Voice of man, 54. Voltaire, 230.

W. Wagner, J. A., 13. Wagner, Nicholas, 170. Walking leaf, 35. Walking-stick insect, 33. Wallace, Mr. Alfred, 2, 10, 26, 29, 30, 32, 35, 36, 54, 83, 84, 87, 89, 90, 103, 117, 191, 197, 226, 274, 281-283. Weaver fishes, 39. Weitbrecht, 179. Whale, foetal teeth of, 7. Whale, mouth of, 40. Whalebone, 40. Whales, 78. White silk fowls, 122. Wife selling, 198. Wild animals, their variability, 120. Wilder, Professor Burt, 180, 184. Windpipe, 82. Wings of bats, birds, and pterodactyles, 64, 130. Wings of birds, origin of, 106. Wings of butterflies, outline of, 86. Wings of flying-dragon, 64, 158. Wings of humming-bird, 157. Wings of humming-bird hawk moth, 157. Wings of insects, 65. Wombat, 83. Women, old Fuegian, 192. Worms undergoing fission, 169, 211. Wyman, Dr. Jeffries, 185.

Y. York Minster, a Fuegian, 197.

Z. Zebras, 134. Zoological Gardens, Superintendent of, 126.

R. CLAY, SONS, AND TAYLOR, PRINTERS, LONDON.

* * * * *

Notes

[1] In the last edition of the "Origin of Species" (1869) Mr. Darwin himself admits that "Natural Selection" has not been the exclusive means of modification, though he still contends it has been the most important one.

[2] See Mr. Wallace's recent work, entitled "Contributions to the Theory of Natural Selection," where, at p. 302, it is very well and shortly stated.

[3] "Natural Selection" is happily so termed by Mr. Herbert Spencer in his "Principles of Biology."

[4] Biology is the science of life. It contains zoology, or the science of animals, and botany, or that of plants.

[5] For very interesting examples, see Mr. Wallace's "Malay Archipelago."

[6] See Mueller's work, "Fuer Darwin," lately translated into English by Mr. Dallas. Mr. Wallace also predicts the discovery, in Madagascar, of a hawk-moth with an enormously long proboscis, and he does this on account of the discovery there of an orchid with a nectary from ten to fourteen inches in length. See Quarterly Journal of Science, October 1867, and "Natural Selection," p. 275.

[7] "Lectures on Man," translated by the Anthropological Society, 1864, p. 229.

[8] Ibid. p. 378.

[9] See Fifth Edition, 1869, p. 579.

[10] The Rambler, March 1860, vol. xii. p. 372.

[11] "In prima institutione naturae non quaeritur miraculum, sed quid natura rerum habeat, ut Augustinus dicit, lib. ii. sup. Gen. ad lit. c. l." (St. Thomas, Sum. I^ae. lxvii. 4, ad 3.)

[12] "Hexaem." Hom. ix. p. 81.

[13] Suarez, Metaphysica. Edition Vives. Paris, 1868. Vol. I. Disputatio xv. Sec. 2.

[14] "Pangenesis" is the name of the new theory proposed by Mr. Darwin, in order to account for various obscure physiological facts, such, e.g., as the occasional reproduction, by individuals, of parts which they have lost; the appearance in offspring of parental, and sometimes of remote ancestral, characters, &c. It accounts for these phenomena by supposing that every creature possesses countless indefinitely-minute organic atoms, termed "gemmules," which atoms are supposed to be generated in every part of every organ, to be in constant circulation about the body, and to have the power of reproduction. Moreover, atoms from every part are supposed to be stored in the generative products.

[15] "Animals and Plants under Domestication," vol. ii. p. 192.

[16] "Animals and Plants under Domestication," vol. ii. p. 414.

[17] "Origin of Species," 5th edit., 1869, p. 110.

[18] Ibid. p. 111.

[19] Ibid. p. 227.

[20] The order Ungulata contains the hoofed beasts; that is, all oxen, deer, antelopes, sheep, goats, camels, hogs, the hippopotamus, the different kinds of rhinoceros, the tapirs, horses, asses, zebras, quaggas, &c.

[21] The elephants of Africa and India, with their extinct allies, constitute the order Proboscidea, and do not belong to the Ungulata.

[22] See "Natural Selection," pp. 60-75.

[23] "Principles of Biology," vol. i. p. 122.

[24] See "Natural Selection," chap. iii. p. 45.

[25] Loc. cit. p. 80.

[26] Ibid. p. 59.

[27] Loc. cit. p. 64.

[28] "Origin of Species," 5th edit. p. 104.

[29] "Animals and Plants under Domestication," vol. ii. p. 351.

[30] Loc. cit. pp. 109, 110.

[31] Heredity is the term used to denote the tendency which there is in offspring to reproduce parental features.

[32] Loc. cit. p. 64.

[33] Loc. cit. p. 60.

[34] The term "Vertebrata" denotes that large group of animals which are characterized by the possession of a spinal column, commonly known as the "backbone." Such animals are ourselves, together with all beasts, birds, reptiles, frogs, toads, and efts, and also fishes.

[35] It is hardly necessary to observe that these "sea-snakes" have no relation to the often-talked-of "sea-serpent." They are small, venomous reptiles, which abound in the Indian seas.

[36] "Origin of Species," 5th edit., 1869, p. 179.

[37] "Origin of Species," 5th edit., p. 532.

[38] Mr. A. D. Bartlett, of the Zoological Society, informs me that at these periods female apes admit with perfect readiness the access of any males of different species. To be sure this is in confinement; but the fact is, I think, quite conclusive against any such sexual selection in a state of nature as would account for the local coloration referred to.

[39] Mr. Darwin, in the last (fifth) edition of "Natural Selection," 1869, p. 102, admits that all sexual differences are not to be attributed to the agency of sexual selection, mentioning the wattle of carrier pigeons, tuft of turkey-cock, &c. These characters, however, seem less inexplicable by sexual selection than those given in the text.

[40] I am again indebted to the kindness of Mr. A. D. Bartlett, amongst others. That gentleman informs me that, so far from any mental emotion being produced in rabbits by the presence and movements of snakes, that he has actually seen a male and female rabbit satisfy the sexual instinct in that presence, a rabbit being seized by a snake when in coitu.

[41] "Habit and Intelligence," vol. i. p. 319.

[42] The reader may consult Huxley's "Lessons in Elementary Physiology," p. 204.

[43] "Natural Selection," p. 350.

[44] Bivalve shell-fish are creatures belonging to the oyster, scallop, and cockle group, i.e. to the class Lamellibranchiata.

[45] The attempt has been made to explain these facts as owing to "manner and symmetry of growth, and to colour being incidental on the chemical nature of the constituents of the shell." But surely beauty depends on some such matters in all cases!

[46] It has been suggested in opposition to what is here said, that there is no real resemblance, but that the likeness is "fanciful!" The denial, however, of the fact of a resemblance which has struck so many observers, reminds one of the French philosopher's estimate of facts hostile to his theory—"Tant pis pour les faits!"

[47] Fifth Edition, p. 236.

[48] Mr. Smith, of the Entomological department of the British Museum, has kindly informed me that the individuals intermediate in structure are very few in number—not more than five per cent.—compared with the number of distinctly differentiated individuals. Besides, in the Brazilian kinds these intermediate forms are wanting.

[49] By accidental variations Mr. Darwin does not, of course, mean to imply variations really due to "chance," but to utterly indeterminate antecedents.

[50] "Origin of Species," 5th edition, p. 235.

[51] I.e. warm-blooded animals which suckle their young, such as apes, bats, hoofed beasts, lions, dogs, bears, weasels, rats, squirrels, armadillos, sloths, whales, porpoises, kangaroos, opossums, &c.

[52] "Journal of Anatomy and Physiology" (1868), vol. ii. p. 139.

[53] See "Ann. and Mag. of Nat. Hist." for August 1870, p. 140.

[54] See "Proceedings of the Royal Institution," vol. v. part iv. p. 278: Report of a Lecture delivered February 7, 1868. Also "Quarterly Journal of the Geological Society," February 1870: "Contributions to the Anatomy and Taxonomy of the Dinosauria."

[55] "Proceedings of Geological Society," November 1869, p. 38.

[56] The archeopteryx of the oolite has the true carinate shoulder structure.

[57] "Proceedings of the Royal Institution," vol. v. p. 279.

[58] This remark is made without prejudice to possible affinities in the direction of the Ascidians,—an affinity which, if real, would be irrelevant to the question here discussed.

[59] "Lectures on the Comp. Anat. of the Invertebrate Animals," 2nd edit. 1855, p. 619; and Todd's "Cyclopaedia of Anatomy," vol. i. p. 554.

[60] See "Habit and Intelligence," vol. i. p. 321.

[61] A view recently propounded by Kowalewsky.

[62] "Natural Selection," p. 167.

[63] "Natural Selection," p. 173.

[64] Ibid. p. 177.

[65] "Malay Archipelago," vol. i. p. 439.

[66] "Natural Selection," p. 177.

[67] "Origin of Species," 5th edition, p. 166.

[68] Vol. ii. p. 280.

[69] See "Natural Selection," p. 64.

[70] The italics are not Mr. Wallace's.

[71] "Malay Archipelago," vol. ii. p. 150; and "Natural Selection," p. 104.

[72] See "Malay Archipelago," vol. ii. chap. xxxviii.

[73] Loc. cit. p. 314.

[74] Fortnightly Review, New Series, vol. iii (April 1868), p. 372.

[75] "Lay Sermons," p. 339.

[76] "Hereditary Genius, an Inquiry into its Laws," &c. By Francis Galton, F.R.S. (London: Macmillan.)

[77] "Animals and Plants under Domestication," vol. i. p. 37.

[78] Ibid. p. 47.

[79] Ibid. p. 52.

[80] Carpenter's "Comparative Physiology," p. 987, quoted by Mr. J. J. Murphy, "Habit and Intelligence," vol. i. p. 171.

[81] "Animals and Plants under Domestication," vol. i. p. 72.

[82] Ibid. p. 76.

[83] "Animals and Plants under Domestication," vol. i. p. 71.

[84] Ibid. p. 114.

[85] Quoted, Ibid. p. 274.

[86] Ibid. p. 324.

[87] Ibid. p. 322.

[88] Ibid. vol. ii. p. 414.

[89] Proc. Zool. Soc. of London, April 24, 1860.

[90] "Animals and Plants under Domestication," vol. i. p. 291.

[91] Extracted by J. J. Murphy, vol. i. p. 197, from the Quarterly Journal of Science, of October 1867, p. 527.

[92] "Anatomy of Vertebrates," vol. iii. p. 795.

[93] Ibid. p. 807.

[94] "Animals and Plants under Domestication," vol. ii. p. 318.

[95] "Habit and Intelligence," vol. i. p. 344.

[96] See Dec. 2, 1869, vol. i. p. 132.

[97] "Ueber die Darwin'sche Schoepfungstheorie:" ein Vortrag, von Koelliker; Leipzig, 1864.

[98] See "Lay Sermons," p. 342.

[99] "Anatomy of the Lemuroidea." By James Murie, M.D., and St. George Mivart. Trans. Zool. Soc., March 1866, p. 91.

[100] "Principles of Geology," last edition, vol. i. p. 163.

[101] Quarterly Journal of Science, April 1866, pp. 257-8.

[102] "Habit and Intelligence," vol. i. p. 178.

[103] This animal belongs to the order Primates, which includes man, the apes, and the lemurs. The lemurs are the lower kinds of the order, and differ much from the apes. They have their head-quarters in the Island of Madagascar. The aye-aye is a lemur, but it differs singularly from all its congeners, and still more from all apes. In its dentition it strongly approximates to the rodent (rat, squirrel, and guinea-pig) order, as it has two cutting teeth above, and two below, growing from permanent pulps, and in the adult condition has no canines.

[104] North British Review, New Series, vol. vii., March 1867, p. 282.

[105] "Habit and Intelligence," vol. i. p. 75.

[106] "Habit and Intelligence," vol. i. p. 202.

[107] "Comparative Physiology," p. 214, note.

[108] See Nature, June and July 1870, Nos. 35, 36, and 37, pp. 170, 193, and 219.

[109] "Natural Selection," p. 293.

[110] "Animals and Plants under Domestication," vol. i. pp. 289-295.

[111] "Origin of Species," 5th edition, 1869, p. 45.

[112] Ibid. p. 13.

[113] "Animals and Plants under Domestication," vol. i. p. 115.

[114] Ibid. vol. i. p. 114.

[115] Ibid. vol. i. p. 243.

[116] Ibid. vol. ii. p. 361.

[117] Ibid. vol. ii. p. 16.

[118] "Animals and Plants under Domestication," vol. ii. p. 57.

[119] This has been shown by my late friend, Mr. H. N. Turner, jun., in an excellent paper by him in the "Proceedings of the Zoological Society for 1849," p. 147. The untimely death, through a dissecting wound, of this most promising young naturalist, was a very great loss to zoological science.

[120] "Animals and Plants under Domestication," vol. ii. p. 189.

[121] "Origin of Species," 5th edition, 1839, p. 115.

[122] Ibid. p. 322.

[123] Ibid. p. 314.

[124] "Animals and Plants under Domestication," vol. ii. p. 104.

[125] North British Review, New Series, vol. vii., March 1867, p. 317.

[126] "Origin of Species," 5th edition, 1869, p. 212.

[127] See also the Popular Science Review for July 1868.

[128] A bird with a keeled breast-bone, such as almost all existing birds possess.

[129] "Anatomy of Vertebrates," vol. iii. p. 792.

[130] Ibid. p. 793.

[131] As a tadpole is the larval form of a frog.

[132] As Professor Huxley, with his characteristic candour, fully admitted in his lecture on the Dinosauria before referred to.

[133] "Transactions of the Geological Society of Glasgow," vol. iii.

[134] "Origin of Species," 5th edition, p. 354.

[135] See his address to the Geological Society, on February 19, 1869.

[136] See Nature, vol. i. p. 399, February 17, 1870.

[137] Ibid. vol. i. p. 454.

[138] "Habit and Intelligence," vol. i. p. 344.

[139] "Habit and Intelligence," vol. i. p. 345.

[140] "Origin of Species," 5th edition, p. 353.

[141] "Origin of Species," 5th edition, p. 381.

[142] "Origin of Species," 5th edition, 1869, p. 463.

[143] See his Catalogue of Acanthopterygian Fishes in the British Museum, vol. iii. p. 540.

[144] Proc. Zool. Soc. 1867, p. 102, and Ann. Mag. of Nat. Hist. vol. xx. p. 110.

[145] See Catalogue, vol. iii. p. 469.

[146] Ibid. vol. v. p. 311.

[147] Ibid. p. 345.

[148] Ibid. p. 13.

[149] Ibid. p. 21.

[150] See Catalogue, vol. v. p. 24.

[151] Ibid. p. 52.

[152] Ibid. p. 109.

[153] Ibid. vol. vi. 208.

[154] Ibid. vol. viii. p. 507.

[155] Ibid. p. 509.

[156] Proc. Zool. Soc. 1868, p. 482

[157] "Origin of Species," 5th edition, 1869, p. 454.

[158] "Origin of Species," 5th edition, p. 459.

[159] See Ann. and Mag. of Nat. Hist., July 1870, p. 37.

[160] Professor Huxley's Lectures on the Elements of Comp. Anat. p. 184.

[161] For an enumeration of the more obvious homological relationships see Ann. and Mag. of Nat. Hist. for August 1870, p. 118.

[162] See Ann. and Mag, of Nat. Hist., July 1870.

[163] Treatise on the Human Skeleton, 1858.

[164] Hunterian Lectures for 1864.

[165] Linnaean Transactions, vol. xxv. p. 395, 1866.

[166] Hunterian Lectures for 1870, and Journal of Anat. for May 1870.

[167] See a Paper on the "Axial Skeleton of the Urodela," in Proc. Zool. Soc. 1870, p. 266.

[168] Just as Button's superfluous lament over the unfortunate organization of the sloth has been shown, by the increase of our knowledge, to have been uncalled for and absurd, so other supposed instances of non-adaptation will, no doubt, similarly disappear. Mr. Darwin, in his "Origin of Species," 5th edition, p. 220, speaks of a woodpecker (Colaptes campestris) as having an organization quite at variance with its habits, and as never climbing a tree, though possessed of the special arboreal structure of other woodpeckers. It now appears, however, from the observations of Mr. W. H. Hudson, C.M.Z.S., that its habits are in harmony with its structure. See Mr. Hudson's third letter to the Zoological Society, published in the Proceedings of that Society for March 24, 1870, p. 159.

[169] Dr. Cobbold has informed the Author that he has never observed a planaria divide spontaneously, and he is sceptical as to that process taking place at all. Dr. H. Charlton Bastian has also stated that, in spite of much observation, he has never seen the process in vorticella.

[170] Professor Huxley's Hunterian Lecture, March 16, 1868.

[171] Ibid. March 18.

[172] "Principles of Biology," vol. ii. p. 105.

[173] "Principles of Biology," vol. ii. p. 203.

[174] Quoted by H. Stannius in his "Handbuch der Anatomie der Wirbelthiere," Zweite Auflage, Erstes Buch, Sec. 7, p. 17.

[175] In his last Hunterian Course of Lectures, 1869.

[176] "The Science of Abnormal Forms."

[177] "Animals and Plants under Domestication," vol. ii. p. 322; and "Origin of Species," 5th edition, 1869, p. 178.

[178] A remarkable woman exhibited in London a few years ago.

[179] "Animals and Plants under Domestication," vol. ii. p. 328.

[180] "Ueber das Gliedmaassenskelet der Enaliosaurier, Jenaischen Zeitschrift," Bd. v. Heft 3, Taf. xiii.

[181] In his work on the Carpus and Tarsus.

[182] An excellent specimen displaying this resemblance is preserved in the Museum of the Royal College of Surgeons.

[183] Phil. Trans. 1867, p. 353.

[184] Proc. Zool. Soc. 1865, p. 255.

[185] Ibid. p. 351.

[186] "Hist. Generale des Anomalies," t. i. p. 228. Bruxelles, 1837.

[187] Nov. Comment. Petrop. t. ix. p. 269.

[188] Read on June 2, 1868, before the Massachusetts Medical Society. See vol. ii. No. 3.

[189] "Animals and Plants under Domestication," vol. ii. p. 322.

[190] "Lectures on Surgical Pathology," 1853, vol. i. p. 18.

[191] "Lectures on Surgical Pathology," 1853, vol. i. p. 22.

[192] See "Medico-Chirurgical Transactions," vol. xxv. (or vii. of 2nd series), 1842, p. 100, Pl. III.

[193] Med.-Chirurg. Trans, vol. xxv. (or vii. of 2nd series), 1842, p. 122.

[194] See Boston Medical and Surgical Journal for April 5, 1866, vol. lxxiv. p. 189.

[195] "Principles of Biology," vol. i. p. 180.

[196] See the "Proceedings of the Boston Society of Natural History," vol. xi. June 5, 1867.

[197] "Habit and Intelligence," vol. i. p. 75.

[198] Ibid. p. 112.

[199] Ibid. p. 170.

[200] "Habit and Intelligence," vol. i. p. 229.

[201] It is hardly necessary to say that the Author does not mean that there is, in addition to a real objective crystal, another real, objective separate thing beside it, namely the "force" directing it. All that is meant is that the action of the crystal in crystallizing must be ideally separated from the crystal itself, not that it is really separate.

[202] "Origin of Species," 5th edition, 1869, p. 577.

[203] Vol. ii. p. 122.

[204] "Animals and Plants under Domestication," vol. i p. 295.

[205] "Natural Selection," p. 350.

[206] "Animals and Plants under Domestication," vol. ii.

[207] See 2nd edition, vol. i. p. 214.

[208] Page 103.

[209] I have not the merit of having noticed this inconsistency; it was pointed out to me by my friend the Rev. W. W. Roberts.

[210] Vol. i. p. 215.

[211] "Malay Archipelago," vol. ii. p. 365.

[212] "The Origin of Civilization and the Primitive Condition of Man," p. 261. Longmans, 1870.

[213] "Primitive Man," p. 248.

[214] "Fiji and the Fijians," vol. i. p. 183.

[215] "Essays," Second Series, vol. ii. p. 13.

[216] See No. 117, July 1869, p. 272.

[217] Macmillan's Magazine, No. 117, July 1869.

[218] "Animals and Plants under Domestication," vol. ii. p. 403.

[219] Ibid. p. 366.

[220] "Animals and Plants under Domestication," vol. ii. p. 402.

[221] See Fortnightly Review, New Series, vol. iii. April 1868, p. 352.

[222] This appeared in the Rivista Contemporanea Nazionale Italiana, and was translated and given to the English public in Scientific Opinion for September 29, October 6, and October 13, 1869, pp. 365, 391, and 407.

[223] See Scientific Opinion, of October 13, 1869, p. 407.

[224] See Scientific Opinion of September 29, 1869, p. 366.

[225] Fortnightly Review, New Series, vol. iii. April 1868, p. 508.

[226] Scientific Opinion, of October 13, 1869, p. 408.

[227] Fortnightly Review, New Series, vol. iii. April 1868, p. 509.

[228] "Histoire Naturelle, generale et particuliere," tome ii. 1749, p. 327. "Ces liqueurs seminales sont toutes deux un extrait de toutes les parties du corps," &c.

[229] See Nature, March 3, 1870, p. 454. Mr. Wallace says (referring to Mr. Croll's paper in the Phil. Mag.), "As we are now, and have been for 60,000 years, in a period of low eccentricity, the rate of change of species during that time may be no measure of the rate that has generally obtained in past geological epochs."

[230] "Habit and Intelligence," vol. i. p. 344.

[231] If anyone were to contend that beside the opium there existed a real distinct objective entity, "its soporific virtue," he would be open to ridicule indeed. But the constitution of our minds is such that we cannot but distinguish ideally a thing from its even essential attributes and qualities. The joke is sufficiently amusing, however, regarded as the solemn enunciation of a mere truism.

[232] Noticed by Professor Owen in his "Archetype," p. 76. Recently it has been attempted to discredit Darwinism in France by speaking of it as "de la science mousseuse!"

[233] "Lay Sermons," p. 342.

[234] Introductory Lecture of February 14, 1870, pp. 24-30, Figs. 1-4. (Churchill and Sons.)

[235] See especially "Animals and Plants under Domestication," vol. ii. chap. xviii.

[236] "Origin of Species," 5th edition, pp. 323, 324.

[237] "Animals and Plants under Domestication," vol. ii. p. 2.

[238] Ibid. p. 25.

[239] Ibid. p. 151.

[240] Ibid. p. 157.

[241] Ibid. p. 158.

[242] "Animals and Plants under Domestication," vol. i. p. 291.

[243] Though hardly necessary, it may be well to remark that the views here advocated in no way depend upon the truth of the doctrine of Spontaneous Generation.

[244] Vol. iii. p. 808.

[245] This is hardly an exact representation of Mr. Darwin's view. On his theory, if a favourable variation happens to arise (the external circumstances remaining the same), it will yet be preserved.

[246] See 2nd edition, p. 113.

[247] "Essays, Philosophical and Theological," Truebner and Co., First Series, 1866, p. 190. "Every relative disability may be read two ways. A disqualification in the nature of thought for knowing x is, from the other side, a disqualification in the nature of x from being known. To say then that the First Cause is wholly removed from our apprehension is not simply a disclaimer of faculty on our part: it is a charge of inability against the First Cause too. The dictum about it is this: 'It is a Being that may exist out of knowledge, but that is precluded from entering within the sphere of knowledge.' We are told in one breath that this Being must be in every sense 'perfect, complete, total—including in itself all power, and transcending all law' (p. 38); and in another that this perfect and omnipotent One is totally incapable of revealing any one of an infinite store of attributes. Need we point out the contradictions which this position involves? If you abide by it, you deny the Absolute and Infinite in the very act of affirming it, for, in debarring the First Cause from self-revelation, you impose a limit on its nature. And in the very act of declaring the First Cause incognizable, you do not permit it to remain unknown. For that only is unknown, of which you can neither affirm nor deny any predicate; here you deny the power of self-disclosure to the 'Absolute,' of which therefore something is known;—viz., that nothing can be known!"

[248] Loc. cit. p. 108.

[249] Loc. cit. p. 43.

[250] Loc. cit. p. 46.

[251] Mr. J. Martineau, in his "Essays," vol. i. p. 211, observes, "Mr. Spencer's conditions of pious worship are hard to satisfy; there must be between the Divine and human no communion of thought, relations of conscience, or approach of affection." ... "But you cannot constitute a religion out of mystery alone, any more than out of knowledge alone; nor can you measure the relation of doctrines to humility and piety by the mere amount of conscious darkness which they leave. All worship, being directed to what is above us and transcends our comprehension, stands in presence of a mystery. But not all that stands before a mystery is worship."

[252] "Lay Sermons," p. 20.

[253] Loc. cit. p. 109.

[254] Loc. cit. p. 111.

[255] In this criticism on Mr. Herbert Spencer, the Author finds he has been anticipated by Mr. James Martineau. (See "Essays," vol. i. p. 208.)

[256] Loc. cit. p. 29.

[257] The Author means by this, that it is directly and immediately the act of God, the word "supernatural" being used in a sense convenient for the purposes of this work, and not in its ordinary theological sense.

[258] The phrase "order of nature" is not here used in its theological sense as distinguished from the "order of grace," but as a term, here convenient, to denote actions not due to direct and immediate Divine intervention.

[259] "A Free Examination of Darwin's Treatise," p. 29, reprinted from the Atlantic Monthly for July, August, and October, 1860.

[260] "Origin of Species," 5th edition, p. 571.

[261] "Animals and Plants under Domestication," vol. ii. p. 431.

[262] The Rev. Baden Powell says, "All sciences approach perfection as they approach to a unity of first principles,—in all cases recurring to or tending towards certain high elementary conceptions which are the representatives of the unity of the great archetypal ideas according to which the whole system is arranged. Inductive conceptions, very partially and imperfectly realized and apprehended by human intellect, are the exponents in our minds of these great principles in nature."

"All science is but the partial reflexion in the reason of man, of the great all-pervading reason of the universe. And thus the unity of science is the reflexion of the unity of nature, and of the unity of that supreme reason and intelligence which pervades and rules over nature, and from whence all reason and all science is derived." (Unity of Worlds, Essay i., Sec. ii.; Unity of Sciences, pp. 79 and 81.) Also he quotes from Oersted's "Soul in Nature" (pp. 12, 16, 18, 87, 92, and 377). "If the laws of reason did not exist in nature, we should vainly attempt to force them upon her: if the laws of nature did not exist in our reason, we should not be able to comprehend them." ... "We find an agreement between our reason and works which our reason did not produce." ... "All existence is a dominion of reason." "The laws of nature are laws of reason, and altogether form an endless unity of reason; ... one and the same throughout the universe."

[263] In the same way Mr. Lewes, in criticising the Duke of Argyll's "Reign of Law" (Fortnightly Review, July 1867, p. 100), asks whether we should consider that man wise who spilt a gallon of wine in order to fill a wineglass? But, because we should not do so, it by no means follows that we can argue from such an action to the action of God in the visible universe. For the man's object, in the case supposed, is simply to fill the wine-glass, and the wine spilt is so much loss. With God it may be entirely different in both respects. All these objections are fully met by the principle thus laid down by St. Thomas Aquinas: "Quod si aliqua causa particularis deficiat a suo effectu, hoc est propter aliquam causam particularem impediantem quae continetur sub ordine causae universalis. Unde effectus ordinem causae universalis nullo modo potest exire." ... "Sicut indigestio contingit praeter ordinem virtutis nutritivae ex aliquo impedimento, puta ex grossitie cibi, quam necesse est reducere in aliam causam, et sic usque ad causam primam universalem. Cum igitur Deus sit prima causa universalis non unius generi tantum, sed universaliter totius entis, impossibile est quod aliquid contingat praeter ordinem divinae gubernationis; sed ex hoc ipso quod aliquid ex una parte videtur exire ab ordine divinae providentiae, quo consideratur secundam aliquam particularem causam, necesse est quod in eundem ordinem relabatur secundum aliam causam."—Sum. Theol. p. i. q. 19, a. 6, and q. 103, a. 7.

[264] "Unity of Worlds," Essay ii., Sec. ii., p. 260.

[265] See the exceedingly good passage on this subject by the Rev. Dr. Newman, in his "Discourses for Mixed Congregations," 1850, p. 345.

[266] See Mr. G. H. Lewes's "Sea-Side Studies," for some excellent remarks, beginning at p. 329, as to the small susceptibility of certain animals to pain.

[267] "Philosophy of Creation," Essay iii., Sec. iv., p. 480.

[268] It seems almost strange that modern English thought should so long hold aloof from familiar communion with Christian writers of other ages and countries. It is rarely indeed that acquaintance is shown with such authors, though a bright example to the contrary was set by Sir William Hamilton. Sir Charles Lyell (in his "Principles of Geology," 7th edition, p. 35) speaks with approval of the early Italian geologists. Of Vallisneri he says, "I return with pleasure to the geologists of Italy who preceded, as has been already shown, the naturalists of other countries in their investigations into the ancient history of the earth, and who still maintained a decided pre-eminence. They refuted and ridiculed the physico-theological systems of Burnet, Whiston, and Woodward; while Vallisneri, in his comments on the Woodwardian theory, remarked how much the interests of religion, as well as of those of sound philosophy, had suffered by perpetually mixing up the sacred writings with questions of physical science." Again, he quotes the Carmelite friar Generelli, who, illustrating Moro before the Academy of Cremona in 1749, strongly opposed those who would introduce the supernatural into the domain of nature. "I hold in utter abomination, most learned Academicians! those systems which are built with their foundations in the air, and cannot be propped up without a miracle, and I undertake, with the assistance of Moro, to explain to you how these marine monsters were transported into the mountains by natural causes."

Sir Charles Lyell notices with exemplary impartiality the spirit of intolerance on both sides. How in France, Buffon, on the one hand, was influenced by the theological faculty of the Sorbonne to recant his theory of the earth, and how Voltaire, on the other, allowed his prejudices to get the better, if not of his judgment, certainly of his expression of it. Thinking that fossil remains of shells, &c., were evidence in favour of orthodox views, Voltaire, Sir Charles Lyell (Principles, p. 56) tells us, "endeavoured to inculcate scepticism as to the real nature of such shells, and to recall from contempt the exploded dogma of the sixteenth century, that they were sports of nature. He also pretended that vegetable impressions were not those of real plants." ... "He would sometimes, in defiance of all consistency, shift his ground when addressing the vulgar; and, admitting the true nature of the shells collected in the Alps and other places, pretend that they were Eastern species, which had fallen from the hats of pilgrims coming from Syria. The numerous essays written by him on geological subjects were all calculated to strengthen prejudices, partly because he was ignorant of the real state of the science, and partly from his bad faith." As to the harmony between many early Church writers of great authority and modern views as regards certain matters of geology, see "Geology and Revelation," by the Rev. Gerald Molloy, D.D., London, 1870.

[269] "De Genesi ad Litt.," lib. v., cap. v., No. 14 in Ben. Edition, voi. iii. p. 186.

[270] Lib. cit., cap. xxii., No. 44.

[271] Lib. cit., "De Trinitate," lib. iii., cap. viii, No. 14.

[272] Lib. cit., cap. ix., No. 16.

[273] St. Thomas, Summa, i., quest. 67, art. 4, ad 3.

[274] Primae Partis, vol. ii., quest. 74, art. 2.

[275] Lib. cit., quest. 71, art. 1.

[276] Lib. cit., quest. 45, art. 8.

[277] Vide In Genesim Comment, cap. i.

[278] Roger Bacon, Opus tertium, c. ix. p. 27, quoted in the Rambler for 1859, vol. xii. p. 375.

[279] See Nature, June and July, 1870. Those who, like Professors Huxley and Tyndall, do not accept his conclusions, none the less agree with him in principle, though they limit the evolution of the organic world from the inorganic to a very remote period of the world's history. (See Professor Huxley's address to the British Association at Liverpool, 1870, p. 17.)

[280] "Lectures on Metaphysics and Logic," vol. i. Lecture ii., p. 40.

[281] In the same way that an undue cultivation of any one kind of knowledge is prejudicial to philosophy. Mr. James Martineau well observes, "Nothing is more common than to see maxims, which are unexceptionable as the assumptions of particular sciences, coerced into the service of a universal philosophy, and so turned into instruments of mischief and distortion. That "we can know nothing but phenomena,"—that "causation is simply constant priority,"—that "men are governed invariably by their interests," are examples of rules allowable as dominant hypotheses in physics or political economy, but exercising a desolating tyranny when thrust on to the throne of universal empire. He who seizes upon these and similar maxims, and carries them in triumph on his banner, may boast of his escape from the uncertainties of metaphysics, but is himself all the while the unconscious victim of their very vulgarest deception." ("Essays," Second Series, A Plea for Philosophical Studies, p. 421.)

THE END