FOOTNOTE:

FOOTNOTE:[7]Descent of Man, etc. By Charles Darwin, M. A., F. R. S., etc. New York, 1871, vol. i. p. 179.

[7]Descent of Man, etc. By Charles Darwin, M. A., F. R. S., etc. New York, 1871, vol. i. p. 179.

We have not yet reached the heart of Mr. Darwin's theory. The main idea of his system lies in the word "natural." He uses that word in two senses: first, as antithetical to the word artificial. Men can produce very marked varieties as to structure and habits of animals. This is exemplified in the production of the different breeds of horses, cattle, sheep, and dogs; and specially, as Mr. Darwin seems to think, in the case of pigeons. Of these, he says, "The diversity of breeds is something astonishing." Some have long, and some very short bills; some have large feet, some small; some long necks, others long wings and tails, while others have singularly short tails; some have thirty,and even forty, tail-feathers, instead of the normal number of twelve or fourteen. They differ as much in instinct as they do in form. Some are carriers, some pouters, some tumblers, some trumpeters; and yet all are descendants of the Rock Pigeon which is still extant. If, then, he argues, man, in a comparatively short time, has by artificial selection produced all these varieties, what might be accomplished on the boundless scale of nature, during the measureless ages of the geologic periods.

Secondly, he uses the word natural as antithetical to supernatural. Natural selection is a selection made by natural laws, working without intention and design. It is, therefore, opposed not only to artificial selection, which is made by the wisdom and skill of man to accomplish a given purpose, but also to supernatural selection, which means either a selection originally intended by a power higher than nature; or which is carried out by such power. In using the expression Natural Selection, Mr. Darwin intends to exclude design, or final causes. All the changes in structure, instinct, or intelligence, in the plants or animals, including man, descended from the primordial germ,or animalcule, have been brought about by unintelligent physical causes. On this point he leaves us in no doubt. He defines nature to be "the aggregate action and product of natural laws; and laws are the sequence of events as ascertained by us." It had been objected that he often uses teleological language, speaking of purpose, intention, contrivance, adaptation, etc. In answer to this objection, he says: "It has been said, that I speak of natural selection as a power or deity; but who objects to an author speaking of the attraction of gravity as ruling the movements of the planet?" He admits that in the literal sense of the words, natural selection is a false term; but "who ever objected to chemists, speaking of the elective affinities of various elements?—and yet an acid cannot strictly be said to elect the base with which it in preference combines." (p. 93) We have here an affirmation and a negation. It is affirmed that natural selection is the operation of natural laws, analogous to the action of gravitation and of chemical affinities. It is denied that it is a process originally designed, or guided by intelligence, such as the activity which foresees an end and consciously selects and controls the means of its accomplishment.Artificial selection, then, is an intelligent process; natural selection is not.

There are in the animal and vegetable worlds innumerable instances of at least apparent contrivance, which have excited the admiration of men in all ages. There are three ways of accounting for them. The first is the Scriptural doctrine, namely, that God is a Spirit, a personal, self-conscious, intelligent agent; that He is infinite, eternal, and unchangeable in his being and perfections; that He is ever present; that this presence is a presence of knowledge and power. In the external world there is always and everywhere indisputable evidence of the activity of two kinds of force: the one physical, the other mental. The physical belongs to matter, and is due to the properties with which it has been endowed; the other is the everywhere present and ever acting mind of God. To the latter are to be referred all the manifestations of design in nature, and the ordering of events in Providence. This doctrine does not ignore the efficiency of second causes; it simply asserts that God over-rules and controls them. Thus the Psalmist says, "I am fearfully and wonderfully made.... My substance was not hid from thee, whenI was made in secret, and curiously wrought (or embroidered) in the lower parts of the earth. Thine eyes did see my substance yet being imperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there were none of them." "He who fashioned the eye, shall not He see? He that formed the ear shall not He hear?" "God makes the grass to grow, and herbs for the children of men." He sends rain, frost, and snow. He controls the winds and the waves. He determines the casting of the lot, the flight of an arrow, and the falling of a sparrow. This universal and constant control of God is not only one of the most patent and pervading doctrines of the Bible, but it is one of the fundamental principles of even natural religion.

The second method of accounting for contrivances in nature admits that they were foreseen and purposed by God, and that He endowed matter with forces which He foresaw and intended should produce such results. But here his agency stops. He never interferes to guide the operation of physical causes. He does nothing to control the course of nature, or the events of history. On this theory it may be said, (1.) That it is utterly inconsistent with theScriptures. (2.) It does not meet the religious and moral necessities of our nature. It renders prayer irrational and inoperative. It makes it vain for a man in any emergency to look to God for help. (3.) It is inconsistent with obvious facts. We see around us innumerable evidences of the constant activity of mind. This evidence of mind and of its operations, according to Lord Brougham and Dr. Whewell, is far more clear than that of the existence of matter and of its forces. If one or the other is to be denied, it is the latter rather than the former. Paley indeed says, that if the construction of a watch be an undeniable evidence of design it would be a still more wonderful manifestation of skill, if a watch could be made to produce other watches; and, it may be added, not only other watches, but all kinds of time-pieces in endless variety. So it has been asked, if man can make a telescope, why cannot God make a telescope which produces others like itself? This is simply asking, whether matter can be made to do the work of mind? The idea involves a contradiction. For a telescope to make a telescope, supposes it to select copper and zinc in due proportions and fuse them into brass; to fashion that brassinto inter-entering tubes; to collect and combine the requisite materials for the different kinds of glass needed; to melt them, grind, fashion, and polish them; adjust their densities and focal distances, etc., etc. A man who can believe that brass can do all this, might as well believe in God. The most credulous men in the world are unbelievers. The great Napoleon could not believe in Providence; but he believed in his star, and in lucky and unlucky days.

This banishing God from the world is simply intolerable, and, blessed be his name, impossible. An absent God who does nothing is, to us, no God. Christ brings God constantly near to us. He said to his disciples, "Consider the ravens, for they neither sow nor reap; which have neither store-house nor barn; and God feedeth them; how much better are ye than the fowls. And which of you by taking thought can add to his stature one cubit? Consider the lilies how they grow; they toil not, neither do they spin; and yet I say unto you that Solomon in all his glory was not arrayed like one of these. If then God so clothe the grass, which is to-day in the field, and to-morrow is cast into the oven; how muchmore will He clothe you, O ye of little faith." "And seek ye not what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after; and your Father knoweth that ye have need of these things." It may be said that Christ did not teach science. True, but He taught truth; and science, so called, when it comes in conflict with truth, is what man is when he comes in conflict with God.

The advocates of these extreme opinions protest against being considered irreligious. Herbert Spencer says, that his doctrine of an inscrutable, unintelligent, unknown force, as the cause of all things, is a much more religious doctrine than that of a personal, intelligent, and voluntary Being of infinite power and goodness. Matthew Arnold holds that an unconscious "power which makes for right," is a higher idea of God than the Jehovah of the Bible. Christ says, God is a Spirit. Holbach thought that he made a great advance on that definition, when he said, God is motion.

The third method of accounting for the contrivances manifested in the organs of plants and animals, is that which refers them to the blind operation of natural causes. They arenot due to the continued coöperation and control of the divine mind, nor to the original purpose of God in the constitution of the universe. This is the doctrine of the Materialists, and to this doctrine, we are sorry to say, Mr. Darwin, although himself a theist, has given in his adhesion. It is on this account the Materialists almost deify him.

From what has been said, it appears that Darwinism includes three distinct elements. First, evolution; or the assumption that all organic forms, vegetable and animal, have been evolved or developed from one, or a few, primordial living germs; second, that this evolution has been effected by natural selection, or the survival of the fittest; and third, and by far the most important and only distinctive element of his theory, that this natural selection is without design, being conducted by unintelligent physical causes. Neither the first nor the second of these elements constitute Darwinism; nor do the two combined. As to the first, namely, evolution, Mr. Darwin himself, in the historical sketch prefixed to the fifth edition of his "Origin of Species," says, that Lamarck, in 1811 and more fully in 1815, "taught that all species, including man, aredescended from other species." He refers to some six or eight other scientists, as teaching the same doctrine. This idea of Evolution was prominently presented and elaborated in the "Vestiges of Creation," first published in 1844. Ulrici, Professor in the University of Halle, Germany, in his work "Gott und die Natur," says that the doctrine of evolution took no hold on the minds of scientific men, but was positively rejected by the most eminent physiologists, among whom he mentions J. Müller, K. Wagner, Bischoff, Hoffmann, and others.[8]The Rev. George Henslow, Lecturer on Botany at St. Bartholomew's Hospital, London, himself a pronounced evolutionist, says the theories of Lamarck and of the "Vestiges of Creation" have given place to that of Mr. Darwin; "and there are not wanting many symptoms of decay in the acceptance even of his. Not only has he considerably modified his views in later editions of the 'Origin of Species,' distinctly expressing the opinion that he attributed too great influence to natural selection, but even men of science, Owen, Huxley,—and at least in its applicationto man, Wallace himself,—are either opposed to it in great measure, or else give it but a qualified assent. Thus, it has been the fate of all theories of the development of living things to lapse into oblivion.Evolutionitself, however, will stand the same."[9]We find in the "Transactions of the Victoria Institute," a still more decided repudiation of Darwinism on the part of Mr. Henslow. He there says: "I do not believe in Darwin's theory; and have endeavored to refute it by showing its utter impossibility."[10]He defines Evolution by saying, "It supposes all animals and plants that exist now, or have ever existed, to have been produced through laws of generation from preëxisting animals and plants respectively; that affinity amongst organic beings implies, or is due to community of descent; and that the degree of affinity between organisms is in proportion to their nearness of generation, or, at least, to the persistence of common characters, they being the products of originally the same parentage."[11]A man, therefore, may be anevolutionist, without being a Darwinian. It should be mentioned that Mr. Henslow expressly excludes man, both as to body and soul, from the law of evolution.

Nor is the theory of natural selection the vital principle of Mr. Darwin's theory, unless the word natural be taken in a sense antithetical to supernatural. In the historical sketch just referred to, Mr. Darwin not only says that he had been anticipated in teaching the doctrine of Evolution by Lamarck and the author of the "Vestiges of Creation;" but that the theory of natural selection, as the means of accounting for evolution, was not original with him. He tells us that as early as 1813, Dr. W. C. Wells "distinctly recognizes the principle of natural selection;" and that Mr. Patrick Matthew, in 1831, "gives precisely the same view of the origin of species as that propounded by Mr. Wallace and myself." Ideas are like seed: they are often cast forth, and not finding a congenial soil produce no fruit. To Mr. Darwin is undoubtedly due the elaboration and thoroughly scientific defence of the theory of natural selection, and to him is to be referred the deep and widespread interest which it has excited.

FOOTNOTES:[8]Gott und die Natur. Von D. Hermann Ulrici. Zweite Auflage. Leipzig, 1866, p. 394.[9]The Theory of Evolution of Living Things and the Application of the Principles of Evolution to Religion. By Rev. George Henslow, M. A., F. L. S., F. G. S. London, 1873, pp. 27, 28.[10]Journal of the Transactions of the Victoria Institute, or Philosophical Society of Great Britain. Vol. iv. London, 1870, p. 278.[11]Evolution and Religion, p. 29.

[8]Gott und die Natur. Von D. Hermann Ulrici. Zweite Auflage. Leipzig, 1866, p. 394.

[9]The Theory of Evolution of Living Things and the Application of the Principles of Evolution to Religion. By Rev. George Henslow, M. A., F. L. S., F. G. S. London, 1873, pp. 27, 28.

[10]Journal of the Transactions of the Victoria Institute, or Philosophical Society of Great Britain. Vol. iv. London, 1870, p. 278.

[11]Evolution and Religion, p. 29.

It is however neither evolution nor natural selection, which give Darwinism its peculiar character and importance. It is that Darwin rejects all teleology, or the doctrine of final causes. He denies design in any of the organisms in the vegetable or animal world. He teaches that the eye was formed without any purpose of producing an organ of vision.

Although evidence on this point has already been adduced, yet as it is often overlooked, at least in this country, so that many men speak favorably of Mr. Darwin's theory, who are no more Darwinians than they are Mussulmans; and as it is this feature of his system which brings it into conflict not only with Christianity, but with the fundamental principles of natural religion, it should be clearly established. The sources of proof on this point are,—1st. Mr. Darwin's own writings. 2d. The expositions of his theory given by its advocates. 3d. The character of the objections urged by its opponents.

The point to be proved is that it is the distinctive doctrine of Mr. Darwin, that species owe their origin, not to the original intentionof the divine mind; not to special acts of creation calling new forms into existence at certain epochs; not to the constant and everywhere operative efficiency of God, guiding physical causes in the production of intended effects; but to the gradual accumulation of unintended variations of structure and instinct, securing some advantage to their subjects.

That such is Mr. Darwin's doctrine we prove from his own writings. And the first proof from that source is found in express declarations. When an idea pervades a book and constitutes its character, detached passages constitute a very small part of the evidence of its being inculcated. In the present case, however, such passages are sufficient to satisfy even those who have not had occasion to read Mr. Darwin's books. In referring to the similarity of structure in animals of the same class, he says, "Nothing can be more hopeless than to attempt to explain this similarity of pattern in members of the same class, by utility or the doctrine of final causes."[12]

On the last page of his work, he says: "Itis interesting to contemplate a tangled bank, clothed with many plants of many kinds, with birds singing on the bushes, with various insects flitting about, and with worms crawling through the damp earth, and to reflect that these elaborately constructed forms, so different from each other, and dependent on each other in so complex a manner, have all been produced by laws acting around us. These laws, taken in the largest sense, being growth with reproduction; variability from the indirect and direct action of the conditions of life, and from use and disuse; a ratio of increase so high as to lead to a struggle for life, and as a consequence to natural selection, entailing divergence of character and extinction of less improved forms. Thus from the war of nature, from famine and death, the most exalted object which we are capable of conceiving, the production of the higher animals directly follows. There is a grandeur in this view of life, with its several powers, having been originally breathed by the Creator into a few forms or into one; and that whilst this planet has gone cycling on according to the fixed law of gravity, from so simple a beginning endless forms most beautiful and most wonderful have been, and are being evolved." (p. 579)

In another of his works, he asks, "Did He (God) ordain that crop and tail-feathers of the pigeon should vary, in order that the fancier might make his grotesque pouter and fan-tail breeds? Did He cause the frame and mental qualities of the dog to vary, in order that a breed might be formed of indomitable ferocity, with jaws fitted to pin down the bull, for man's brutal sport? But if we give up the principle in one case; if we do not admit that the variations of the primeval dog were intentionally guided in order, for instance, that the greyhound, that perfect image of symmetry and vigor, might be formed; no shadow of reason can be assigned for the belief that variations, alike in nature and the results of the same general laws, which have been the groundwork through natural selection of the most perfectly adapted animals in the world, man included, were intentionally and specially guided. However much we may wish it, we can hardly follow Professor Asa Gray, in his belief 'that variations have been led along certain beneficial lines, as a stream is led along useful lines of irrigation.'"[13]

Variations, which by their gradual accumulation give rise to new species, genera, families, and orders, are themselves, step by step, accidental. Mr. Darwin sometimes says they happen by chance; sometimes he says they happen of necessity; at others he says, "We are profoundly ignorant of their causes." These are only different ways of saying that they are not intentional. When a man lets anything fall from his hands, and says it was accidental, he does not mean that it was causeless, he only means that it was not intentional. And that is precisely what Darwin means when he says that species arise out of accidental variations. His whole book is an argument against teleology. The whole question is, How are we to account for the innumerable varieties, kinds, and genera of plants and animals, including man? Were they intended? or, Did they arise from the gradual accumulations of unintentional variations? His answer to these questions is plain. On page 245, he says: "Nothing at first can appear more difficult to believe than that the more complex organs and instincts have been perfected not by means superior to, though analogous with, human reason, but by innumerable slight variations, each goodfor the individual possessor. Nevertheless, this difficulty, though appearing to our imagination[14]insuperably great, cannot be considered real, if we admit the following propositions, namely, that all parts of the organizations and instincts offer, at least, individual differences; that there is a struggle for existence, which leads to the preservation of profitable deviations of structure or instinct; and, lastly, that gradations in the state of perfection of each organ may have existed, each good of its kind." He says, over and over, that if beauty or any variation of structure can be shown to be intended, it would "annihilate his theory." His doctrine is that such unintended variations, which happen to be useful in the struggle for life, are preserved, on the principle of the survival of the fittest. He urges the usual objections to teleology derived from undeveloped or useless organs, as web-feet in the upland goose and frigate-bird, which never swim.

What, however, perhaps more than anything, makes clear his rejection of design is the manner in which he deals with the complicated organs of plants and animals. Why don't he say, they are the product of the divine intelligence? If God made them, it makes no difference, so far as the question of design is concerned, how He made them: whether at once or by a process of evolution. But instead of referring them to the purpose of God, he laboriously endeavors to prove that they may be accounted for without any design or purpose whatever.

"To suppose," he says, "that the eye with all its inimitable contrivances for adjusting the focus to different distances, for admitting different degrees of light, and for the correction of spherical and chromatic aberration, could have been formed by natural selection, seems, I freely confess, absurd in the highest degree." (p. 222) Nevertheless he attempts to explain the process. "It is scarcely possible," he says, "to avoid comparing the eye with the telescope. We know that this instrument has been perfected by the long continued efforts of the highest of human intellects; and we naturally infer that the eye has been formed by a somewhat analogous process. But may not this inference be presumptuous? Have we any right to assume that the Creator works by intellectual powers like those of man? If we must comparethe eye to an optical instrument, we ought in imagination to take a thick layer of transparent tissue, with spaces filled with fluid, and with a nerve sensitive to light beneath, and then suppose every part of this layer to be continually changing slowly in density, so as to separate into layers of different densities and thicknesses, placed at different distances from each other, and with the surfaces of each layer slowly changing in form. Further, we must suppose that there is a power represented by natural selection, or the survival of the fittest, always intently watching each slight alteration in the transparent layers, and carefully preserving each, which, under varied circumstances, tends to produce a distinct image. We must suppose each new state of the instrument to be multiplied by the million; each to be preserved until a better is produced, and the old ones to be all destroyed. In living bodies, variations will cause the slight alterations, generation will multiply them almost infinitely, and natural selection will pick out with unerring skill each improvement."[15](p. 226) "Let this process," he says, "go on for millions of years," and we shall at last have a perfect eye.

It would be absurd to say anything disrespectful of such a man as Mr. Darwin, and scarcely less absurd to indulge in any mere extravagance of language; yet we are expressing our own experience, when we say that we regard Mr. Darwin's books the best refutation of Mr. Darwin's theory. He constantly shuts us up to the alternative of believing that the eye is a work of design or the product of the unintended action of blind physical causes. To any ordinarily constituted mind, it is absolutely impossible to believe that it is not a work of design. Darwin himself, it is evident, dear as his theory is, can hardly believe it. "It is indispensable," he says, "to arrive at a just conclusion as to the formation of the eye, that the reason should conquer the imagination; but I have felt the difficulty far too keenly to be surprised at any degree of hesitation in extending the principle of natural selection to so startling an extent." (p. 225)

It will be observed that every step in his account of the formation of the eye is an arbitrary assumption. We must first assume a thick layer of tissue; then that the tissue is transparent; then that it has cavities filled with fluid; that beneath the tissue is a nerve sensitive to light; then that the fluid is constantly varying in density and thickness; that its surfaces are constantly changing their contour; that its different portions are ever shifting their relative distances; that every favorable change is seized upon and rendered permanent,—thus after millions of years we may get an eye as perfect as that of an eagle. In like manner we may suppose a man to sit down to account for the origin and contents of the Bible, assuming as his "working hypothesis," that it is not the product of mind either human or divine, but that it was made by a type-setting machine worked by steam, and picking out type hap-hazard. In this way in a thousand years one sentence might be produced, in another thousand a second, and in ten thousand more, the two might get together in the right position. Thus in the course of "millions of years" the Bible might have been produced, with all its historical details, all its elevatedtruths, all its devout and sublime poetry, and above all with the delineation of the character of Christ, the ιδἑα τὡν ιδεὡν, the ideal of majesty and loveliness, before which the whole world, believing and unbelieving, perforce bows down in reverence. And when reason has sufficiently subdued the imagination to admit all this, then by the same theory we may account for all the books in all languages in all the libraries in the world. Thus we should have Darwinism applied in the sphere of literature. This is the theory which we are told is to sweep away Christianity and the Church!

Mr. Darwin gives the same unsatisfactory account of the marvellous "contrivances" in the vegetable world. In one species of Orchids, the labellum or lower lip is hollowed into a great bucket continually filled with water, secreted from two horns which stand above it; when the bucket is sufficiently filled, the water flows out through a pipe or spout on one side. The bees, which crowd into the flower for sake of the nectar, jostle each other, so that some fall into the water; and their wings becoming wet they are unable to fly, and are obliged to crawl through the spout. In doing this theycome in contact with the pollen, which, adhering to their backs, is carried off to other flowers. This complicated contrivance by which the female plants are fertilized has, according to the theory, been brought about by the slow process of natural selection or survival of the fittest.

Still more wonderful is the arrangement in another species of Orchids. When the bee begins to gnaw the labellum, he unavoidably touches a tapering projection, which, when touched, transmits a vibration which ruptures a membrane, which sets free a spring by which a mass of pollen is shot, with unerring aim, over the back of the bee, who then departs on his errand of fertilization.

A very large class of plants are fertilized by means of insects. These flowers are beautiful, not for the sake of beauty,—for that Mr. Darwin says would annihilate his theory,—but those which happen to be beautiful attract insects, and thus become fertilized and perpetuated, while the plainer ones are neglected and perish. So with regard to birds. The females are generally plain, because those of bright colors are so exposed during the period of incubation that they are destroyed by their enemies.In like manner male birds are usually adorned with brilliant plumage. This is accounted for on the ground that they are more attractive, and thus they propagate their race, while the plainer ones have few or no descendants. Thus all design is studiously and laboriously excluded from every department of nature.

The preceding pages contain only a small part of the evidence furnished by Mr. Darwin's own writings, that his doctrine involves the denial of all final causes. The whole drift of his books is to prove that all the organs of plants and animals, all their instincts and mental endowments, may be accounted for by the blind operation of natural causes, without any intention, purpose, or coöperation of God. This is what Professor Huxley and others call "the creative idea," to which the widespread influence of his writings is to be referred.

FOOTNOTES:[12]Origin of Species, p. 517.[13]The Variations of Animals and Plants under Domestication.By Charles Darwin, F. R. S., etc. New York, 1868, vol. ii. pp. 515, 516.[14]What can the word "imagination" mean in this sentence, if it does not mean "Common Sense?"[15]Mr. Darwin's habit of personifying nature has given, as his friend Mr. Wallace says, his readers a good deal of trouble. He defines nature to be the aggregate of physical forces; and in the single passage quoted, he speaks of Natural Selection "as intently watching" "picking out with unerring skill," and "carefully preserving." It is true, he tells us this is all to be understood metaphorically.

[12]Origin of Species, p. 517.

[13]The Variations of Animals and Plants under Domestication.By Charles Darwin, F. R. S., etc. New York, 1868, vol. ii. pp. 515, 516.

[14]What can the word "imagination" mean in this sentence, if it does not mean "Common Sense?"

[15]Mr. Darwin's habit of personifying nature has given, as his friend Mr. Wallace says, his readers a good deal of trouble. He defines nature to be the aggregate of physical forces; and in the single passage quoted, he speaks of Natural Selection "as intently watching" "picking out with unerring skill," and "carefully preserving." It is true, he tells us this is all to be understood metaphorically.

It is time to turn to the exposition of Darwinism by its avowed advocates, in proof of the assertion that it excludes all teleology.

The first of these witnesses is Mr. Alfred Russel Wallace, himself a distinguished naturalist. Mr. Darwin informs his readers that asearly as 1844, he had collected his material and worked out his theory, but had not published it to the world, although it had been communicated to some of his friends. In 1858 he received a memoir from Mr. Wallace, who was then studying the natural history of the Malay Archipelago. From that memoir he learnt that Mr. Wallace had "arrived at almost exactly the same conclusions as I (he himself) have on the origin of species." This led to the publishing his book on that subject contemporaneously with Mr. Wallace's memoir. There has been no jealousy or rivalry between these gentlemen. Mr. Wallace gracefully acknowledges the priority of Mr. Darwin's claim, and attributes to him the credit of having elaborated and sustained it in a way to secure for it universal attention. These facts are mentioned in order to show the competency of Mr. Wallace as a witness as to the true character of Darwinism.

Mr. Wallace, in "The Theory of Natural Selection," devotes a chapter to the consideration of the objections urged by the Duke of Argyll, in his work on the "Reign of Law," against that theory. Those objections are principally two: first, that design necessarily implies anintelligent designer; and second, that beauty not being an advantage to its possessor in the struggle for life, cannot be accounted for on the principle of the survival of the fittest. The Duke, he says, maintains that contrivance and beauty indicate "the constant supervision and interference of the Creator, and cannot possibly be explained by the unassisted action of any combination of laws. Now, Mr. Darwin's work," he adds, "has for its main object to show that all the phenomena of living things—all their wonderful organs and complicated structures, their infinite variety of form, size, and color, their intricate and involved relations to each other—may have been produced by the action of a few general laws of the simplest kind, laws which are in most cases mere statements of admitted facts." (p. 265) Those laws are those with which we are familiar: Heredity, Variations, Over Production, Struggle for Life, Survival of the Fittest. "It is probable," he says, "that these primary facts or laws are but results of the very nature of life, and of the essential properties of organized and unorganized matter. Mr. Herbert Spencer, in his 'First Principles' and in his 'Biology,' has, I think, made us able to understand how this maybe; but at present we may accept these simple laws, without going further back, and the question then is, Whether the variety, the harmony, the contrivance, and the beauty we perceive, can have been produced by the action of these laws alone, or whether we are required to believe in the incessant interference and direct action of the mind and will of the Creator." (p. 267)[16]Mr. Wallace says, that the Duke of Argyll maintains that God "has personally applied general laws to produce effects which those laws are not in themselves capable of producing; that the universe alone with all its laws intact, would be a sort of chaos, without variety, without harmony, without design, without beauty; that there is not (and therefore we may presume that there could not be) any self-developing power in the universe. I believe, on the contrary, that the universe is so constituted as to be self-regulating; that as long it contains life, the forms under whichthat life is manifested have an inherent power of adjustment to each other and to their surroundings; and that this adjustment necessarily leads to the greatest amount of variety and beauty and enjoyment, because it does depend on general laws, and not on a continual supervision and rearrangement of details." (p. 268) "The strange springs and traps and pitfalls found in the flowers of Orchids, cannot," he says, "be necessaryper se, since exactly the same end is gained in ten thousand other flowers which do not possess them. Is it not then an extraordinary idea, to imagine the Creator of the universe contriving the various complicated parts of these flowers, as a mechanic might contrive an ingenious toy or a difficult puzzle? Is it not a more worthy conception, that they are the results of those general laws which were so coördinated at the first introduction of life upon the earth as to result necessarily in the utmost possible development of varied forms." (p. 270) "I for one," he says, "cannot believe that the world would come to chaos if left to law alone.... If any modification of structure could be the result of law, why not all? If some self-adaptations should arise, why not others? If any varieties of color, why not allthe varieties we see? No attempt is made to explain this except by reference to the fact that 'purpose' and 'contrivance' are everywhere visible, and by an illogical deduction they could only have arisen by the direct action of some mind, because the direct action of our minds produce similar 'contrivances;' but it is forgotten that adaptation, however produced, must have the appearance of design." (p. 280)[17]After referring to the fact that florists and breeders can produce varieties in plants and animals, so that, "whether they wanted a bull-dog to torture another animal, a greyhound to catch a hare, or a bloodhound to hunt down their oppressed fellow-creatures, the required variations have always appeared," he adds: "To be consistent, our opponents must maintain that every one of the variations that have rendered possible the changes produced by man, have been determined at the right time and place by the Creator. Every race produced by the florist or breeder, the dog or the pigeon fancier, the rat-catcher, the sporting man, or the slave-hunter, must have been provided for by varieties occurring whenwanted; and as these variations were never withheld, it would prove that the sanction of an all-wise and all powerful Being has been given to that which the highest human minds consider to be trivial, mean, or debasing." (p. 290)[18]

The Nebular Hypothesis, as propounded by La Place, proposed to account for the origin of the universe, by a process of evolution under the control of mere physical forces. That hypothesis has, so far as evolution is concerned, been adopted by men who sincerely believe in God and in the Bible. But they hold not only that God created matter and endowed it with its properties, but that He designed the universe, and so controlled the operation of physical laws that they accomplished his purpose. So there are Christian men who believe in the evolution of one kind of plants and animals out of earlier and simpler forms; but they believe that everything was designed by God, and that it is due to his purpose and power that all the forms of vegetable and animal life are what they are. But this is not the question. What Darwin and the advocates of his theory deny, is all design. The organs, even the most complicated and wonderful, were not intended. They are said to be due to the undirected and unintended operation of physical laws. This is Mr. Wallace's argument. He endeavors to show that it is unworthy of God that He should be supposed to have contrived the mechanism of the orchids, as a mechanist contrives a curious puzzle.

We recently heard Prof. Joseph Henry, in a brief address, say substantially: "If I take brass, glass, and other materials, and fuse them, the product is a slag. This is what physical laws do. If I take those same materials, and form them into a telescope, that is what mind does." This is the whole question in a nutshell. That design implies an intelligent designer, is a self evident truth. Every man believes it; and no man can practically disbelieve it. Even those naturalists who theoretically deny it, if they find in a cave so simple a thing as a flint arrow-head, are as sure that it was made by a man as they are of their own existence. And yet they want us to believe that an eagle's eye is the product of blind natural causes. No combination of physical forces ever made a ship or a locomotive.It may, indeed, be said that they are dead matter, whereas plants and animals live. But what is life but one form of the organizing efficiency of God?

Mr. Wallace does not go as far as Mr. Darwin. He recoils from regarding man either as to body or soul as the product of mere natural causes. He insists that "a superior intelligence is necessary to account for man." (p. 359) This of course implies that the agency of no such higher intelligence is admitted in the production of plants or of animals lower than man.

FOOTNOTES:[16]The question is not, as Mr. Wallace says, "How has the Creator worked?" but it is, as he himself states, whether the essential properties of matter have alone worked out all the wonders of creation; or, whether they are to be referred to the mind and will of God. It is worthy of remark how Messrs. Darwin and Wallace refer to Mr. Spencer as their philosopher. We have seen what Spencer's philosophy is.[17]It is, therefore, clear that design is what Mr. Darwin and Mr. Wallace repudiate.[18]That God permits men in the use of the laws of nature to distil alcohol and brew poisons, does not prove that He approves of drunkenness or murder.

[16]The question is not, as Mr. Wallace says, "How has the Creator worked?" but it is, as he himself states, whether the essential properties of matter have alone worked out all the wonders of creation; or, whether they are to be referred to the mind and will of God. It is worthy of remark how Messrs. Darwin and Wallace refer to Mr. Spencer as their philosopher. We have seen what Spencer's philosophy is.

[17]It is, therefore, clear that design is what Mr. Darwin and Mr. Wallace repudiate.

[18]That God permits men in the use of the laws of nature to distil alcohol and brew poisons, does not prove that He approves of drunkenness or murder.

The second witness as to the character of Mr. Darwin's theory is Professor Huxley. We have some hesitation in including the name of this distinguished naturalist among the advocates of Darwinism.[19]On the one hand, in hisEssay on the Origin of Species, printed in the "Westminster Review," in 1860, and reprinted in his "Lay Sermons," etc., in 1870, he says: "There is no fault to be found with Mr. Darwin's method, but it is another thing whether he has fulfilled all the conditions imposed by that method. Is it satisfactorily proved that species may[20]be originated by selection? that none of the phenomena exhibited by species are inconsistent with the origin of species in this way? If these questions can be answered in the affirmative, Mr. Darwin's view steps out of the rank of hypotheses into that of theories; but so long as the evidence at present adduced falls short of enforcing that affirmative, so long, to our minds, the new doctrine must be content to remain among the former,—an extremely valuable, and in the highest degree probable, doctrine; indeed, the only extant hypothesis which is worth anything in a scientific point of view; but still a hypothesis, and not yet a theory of species. After much consideration," he adds,"and assuredly with no bias against Mr. Darwin's views, it is our clear conviction that, as the evidence now stands, it is not absolutely proven that a group of animals, having all the characters exhibited by species in Nature, has ever been originated by selection, whether artificial or natural."[21]

Again, in his work on "Man's Place in Nature," he expresses himself much to the same effect: "A true physical cause is admitted to be such only on one condition, that it shall account for all the phenomena which come within the range of its operation. If it is inconsistent with any one phenomenon it must be rejected; if it fails to explain any one phenomenon it is so far to be suspected, though it may have a perfect right to provisional acceptance.... Our acceptance, therefore, of the Darwinian hypothesis must be provisional so long as one link in the chain of evidence is wanting; and so long as all the animals and plants certainly produced by selective breeding from a common stock are fertile, and their progeny are fertile one with another, that link will be wanting. For so long selectivebreeding will not be proved to be competent to all that is required if it produce natural species."[22]In immediate connection with the above passage, there is another which throws a clear light on Professor Huxley's cosmical views. "The whole analogy of natural operations furnish so complete and crushing an argument against the intervention of any but what are called secondary causes, in the production of all the phenomena of the universe; that, in view of the intimate relations of man and the rest of the living world, and between the forces exerted by the latter and all other forces, I can see no reason for doubting that all are coördinate terms of nature's great progression, from formless to formed, from the inorganic to the organic, from blind force to conscious intellect and will."[23]

Ought not this to settle the matter? Are we to give up the Bible and all our hopes for the sake of an hypothesis that all living things, including man, on the face of the earth, are descended from a primordial animalcule, by natural selection, when such a man as Huxley, who (as Voltaire said of the prophet Habbakuk) iscapable de tout, says that it has not been proved that any one species has thus originated?

But on the other hand, while he honestly admits that Darwin's doctrine is a mere hypothesis and not a theory, he has nevertheless written at least three essays or reviews in its exposition and vindication. He is freely referred to on the continent of Europe, at least, as an ardent advocate of the doctrine; and he quotes without protest such designations of himself. At any rate, as he assures his readers that he has no bias against Mr. Darwin's views, as he has devoted much time and attention to the subject, and as he is one of the most prominent naturalists of the age, there can be no question as to his competency as a witness as to what Darwinism is.

His testimony that Mr. Darwin's doctrine excludes all teleology, or final causes, is explicit. In his review of the "Criticisms on the Origin of Species," he says, "that when he first read Mr. Darwin's book, that which struck him most forcibly was the conviction that teleology, as commonly understood, had received its death-blow at Mr. Darwin's hands. For the teleological argument runs thus: An organ is precisely fitted to perform a function or purpose; therefore, it was specially constructed to perform that function. In Paley's famous illustration, the adaptation of all the parts of a watch to the function or purpose of showing the time, is held to be evidence that the watch was specially contrived to that end; on the ground that the only cause we know of competent to produce such an effect as a watch which shall keep time, is a contriving intelligence adapting the means directly to that end."[24]This, Mr. Huxley tells us, is precisely what Darwin denies with reference to the organs of plants and animals. The eyewas not formed for the purpose of seeing, or the ear for hearing. It so happened that a nerve became sensitive to light; then in course of time, it happened that a transparent tissue came over it; and thus in "millions of years" an eye, as we have seen above, happened to be formed. No such organ was ever intended or designed by God or man. "An apparatus," says Professor Huxley, "thoroughly adapted to a particular purpose, might be the result of a method of trial and error worked by unintelligent agents, as well as by the application of means appropriate to the end by an intelligent agent." "For the notion that every organism has been created as it is and launched straight at a purpose, Mr. Darwin substitutes the conception of something, which may fairly be termed a method of trial and error. Organisms vary incessantly; of these variations the few meet with surrounding conditions which suit them, and thrive; the many are unsuited, and become extinguished." "For the teleologist an organism exists, because it was made for the conditions in which it is found; for the Darwinian an organism exists, because, out of many of its kind, it is the only one which has been able to persist in the conditions in whichit is found." "If we apprehend," Huxley further says, "the spirit of the 'Origin of Species' rightly, then, nothing can be more entirely and absolutely opposed to teleology, as it is commonly understood, than the Darwinian theory." (p. 303)

It has already been stated that Mr. Wallace does not apply the doctrine of evolution to man; neither does Mr. Mivart, a distinguished naturalist, who is a member of the Latin Church. The manner in which Professor Huxley speaks of these gentlemen shows how thoroughly, in his judgment, Mr. Darwin banishes God from his works: "Mr. Wallace and Mr. Mivart are as stout evolutionists as Mr. Darwin himself; but Mr. Wallace denies that man can have been evolved from a lower animal by that process of natural selection, which he, with Mr. Darwin, holds to be sufficient for the evolution of all animals below man; while Mr. Mivart, admitting that natural selection has been one of the conditions of the animals below man, maintains that natural selection must, even in their case, have been supplemented by some other cause,—of the nature of which, unfortunately, he does not give us any idea. Thus Mr. Mivart is less of a Darwinian than Mr. Wallace, for he has faith in the power of natural selection. But he is more of an evolutionist than Mr. Wallace, because Mr. Wallace thinks it necessary to call in an intelligent agent, a sort of supernatural Sir John Sebright, to produce even the animal frame of man; while Mr. Mivart requires no Divine assistance till he comes to man's soul."[25]

In the "Academy" for October, 1869, there is a review by Professor Huxley of Dr. Haeckel's "Natürlische Schöpfungsgeschichte," in which he says: "Professor Haeckel enlarges on the service which the 'Origin of Species' has done in favoring what he terms 'the causal or mechanical' view of living nature as opposed to the 'teleological or vitalistic' view. And no doubt it is quite true the doctrine of evolution is the most formidable of all the commoner and coarser forms of teleology. Perhaps the most remarkable service to the philosophy of Biology rendered by Mr. Darwin is the reconciliation of Teleology and Morphology, and the explanation of the facts of both which his view offers.

"The teleology which supposes that the eye,such as we see it in man or in the higher vertebrata, was made with the precise structure which it exhibits, to make the animal which possesses it to see, has undoubtedly received its death-blow. But it is necessary to remember that there is a higher teleology, which is not touched by the doctrine of evolution, but is actually based on the fundamental proposition of evolution. That proposition is, that the whole world, living and not living, is the result of the mutual interaction, according to definite laws, of forces possessed by the molecules of which the primitive nebulosity of the universe was composed. If this be true, it is no less certain that the existing world lay potentially in the cosmic vapor; and that a sufficient intelligence could, from a knowledge of the properties of that vapor, have predicted, say, the state of fauna of Great Britain in 1869, with as much certainty as one can say what will happen to the vapor of the breath on a cold winter's day." This is the doctrine of the self-evolution of the universe. We know not what may lie behind this in Mr. Huxley's mind; but we are very sure that there is not an idea in the above paragraph which Epicurus of old, and Büchner, Vogt, Haeckel, and other "Materialisten von Profession," would not cheerfully adopt. His distinction between a higher and lower teleology is of no account in this discussion. What is the teleology to which, he says, Mr. Darwin has given the death-blow, the extracts given above clearly show. The eye, Huxley says, was not made for the purpose of seeing, or the ear for the purpose of hearing. "According to teleology," he says, "each organism is like a rifle bullet fired straight at a mark; according to Darwin, organisms are like grapeshot, of which one hits something and the rest fall wide."[26]

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