The Opponents of Darwinism

The Duke of Argyll

When cultivated men undertake to refute a certain system, it is to be presumed that they give themselves the trouble to ascertain what that system is. As the advocates of Mr. Darwin's theory defend and applaud it because it excludes design, and as its opponents make that the main ground of their objection to it, there can be no reasonable doubt as to its real character. The question is, How are the contrivances in nature to be accounted for? One answer is, They are due to the purpose of God. Mr. Darwin says, They are due to the gradual and undesigned accumulation of slight variations. The Duke's first objection to that doctrine is, that the evidence of design in the organs of plants and animals is so clear that Mr. Darwin himself cannot avoid using teleological language. "He exhausts," he says, "every form of words and of illustration by which intention or mental purpose can be described. 'Contrivance,' 'beautiful contrivance,' 'curious contrivance,' are expressions which occur over and over again. Here is one sentence describing a particular species (of orchids): 'The labellum is developed in order to attract the Lepidoptera; and we shall soon see reason for supposing that the nectar is purposely so lodged, that it can be sucked only slowly in order to give time for the curious chemical quality of the matter setting hard and dry.'"* We have already seen that Mr. Darwin's answer to this objection is, that it is hard to keep from personifying nature, and that these expressions as used by him mean no more than chemists mean when they speak of affinities, and one element preferring another.

A second objection is, that a variation would not be useful to the individual in which it happens to occur, unless other variations should occur at the right time and in the right order; and that the concurrence of so many accidents as are required to account for the infinite diversity of forms in plants and animals, is altogether inconceivable.

A third objection is, that the variations often have no reference to the organism of the animal itself but to other organisms. "Take one instance," he says, "out of millions. The poison of a deadly snake,—let us for a moment consider what that is. It is a secretion of definite chemical properties with reference not only—not even mainly—to the organism of the animal in which it is developed, but specially to another animal which it is intended to destroy." "How," he asks, "will the law of growth adjust a poison in one animal with such subtle knowledge of the organization of the other, that the deadly virus shall in a few minutes curdle the blood, benumb the nerves, and rush in upon the citadel of life? There is but one explanation: a Mind having minute and perfect knowledge of the structure of both has designed the one to be capable of inflicting death upon the other. This mental purpose and resolve is the one thing which our intelligence perceives with direct and intuitive recognition. The method of creation by which this purpose has been carried into effect is utterly unknown."**

A fourth objection has reference to beauty. According to Mr. Darwin, flowers are not intentionally made beautiful, but those which happen to be beautiful attract insects, and by their agency are fertilized and survive. Male birds are not intentionally arrayed in bright colors, but those which happen to be so arrayed are attractive, and thus become the progenitors of their race. Against this explanation the Duke earnestly protests. He refers to the gorgeous adorned class of Hummingbirds, of which naturalists enumerate no less than four hundred and thirty different species, distinguished one from the other, in general, only by their plumage. "Now," he asks, "what explanation does the law of natural selection give,—I will not say of the origin, but even of the continuance of such specific varieties as these? None whatever. A crest of topaz is no better in the struggle of existence than a crest of sapphire. A frill ending in spangles of the emerald is no better in the battle of life than a frill ending in spangles of the ruby. A tail is not affected for the purposes of flight, whether its marginal, or its central feathers are decorated with white. It is impossible to bring such varieties into any physical law known to us. It has relation however to a Purpose, which stands in close analogy with our knowledge of purpose in the works of men. Mere beauty and mere variety, for their own sake, are objects which we ourselves seek, when we can make the forces of nature subordinate to the attainment of them. There seems to be no conceivable reason why we should doubt or question that these are ends and aims also in the forms given to living organisms, when the facts correspond with this view and with no other."***

It will be observed that all these objections have reference to the denial of teleology on the part of Mr. Darwin. If his theory admitted that the organisms in nature were due to a divine purpose, the objections would be void of all meaning.

There is a fifth objection. According to Darwin's theory organs are formed by the slow accumulation of unintended variations, which happen to be favorable to the subject of them in the struggle for life. But in many cases these organs, instead of being favorable, are injurious or cumbersome until fully developed. Take the wing of a bird, for example. In its rudimental state, it is useful neither for swimming, walking, nor flying. Now, as Darwin says it took millions of years to bring the eye to perfection, how long did it take to render a rudimental wing useful? It is no sufficient answer to say that these rudimental organs might have been suited to the condition in which the animal existed, during the formative process. This is perfectly arbitrary. It has no basis of fact. There are but three kinds of locomotion that we know of: in the water, on the ground, and through the air; for all these purposes a half-formed wing would be an impediment.

The Duke devotes almost a whole chapter of his interesting book to the consideration of "contrivance in the machinery for flight." The conditions to secure regulated movement through the atmosphere are so numerous, so complicated, and so conflicting, that the problem never has been solved by human ingenuity. In the structure of the bird it is solved to perfection. As we are not writing a teleological argument, but only producing evidence that Darwinism excludes teleology, we cannot follow the details which prove that the wing of the gannet or swift is almost as wonderful and beautiful a specimen of contrivance as the eye of the eagle.

 

Agassiz

Every one knows that the illustrious Agassiz, over whose recent grave the world stands weeping, was from the beginning a pronounced and earnest opponent of Mr. Darwin's theory. He wrote as a naturalist, and therefore his objections are principally directed against the theory of evolution, which he regarded as not only destitute of any scientific basis, but as subversive of the best established facts in zoology. Nevertheless it is evident that his zeal was greatly intensified by his apprehension that a theory which obliterates all evidence of the being of God from the works of nature, endangered faith in that great doctrine itself. The Rev. Dr. Peabody, in the discourse delivered on the occasion of Professor Agassiz's funeral, said: "I cannot close this hasty and inadequate, yet fervent and hearty tribute, without recalling to your memory the reverent spirit in which he pursued his scientific labors. Nearly forty years ago, in his first great work on fossil fishes, in developing principles of classification, he wrote in quotations, 'An invisible thread in all ages runs through this immense diversity, exhibiting as a general result that there is a continual progress in development ending in man, the four classes of vertebrates presenting the intermediate steps, and the invertebrates the constant accessory accompaniment. Have we not here the manifestation of a mind as powerful as prolific? an act of intelligence as sublime as provident? the marks of goodness as infinite as wise? the most palpable demonstration of the existence of a personal God, author of all this; ruler of the universe, and the dispenser of all good? This at least is what I read in the works of creation.' And it was what he ever read, and with profound awe and adoration. To this exalted faith he was inflexibly loyal. The laws of nature were to him the eternal Word of God.

"His repugnance to Darwinism grew in great part from his apprehension of its atheistical tendency,—an apprehension which I confess I cannot share; for I forget not that these theories, now in the ascendent, are maintained by not a few devout Christian men, and while they appear to me unproved and incapable of demonstration, I could admit them without parting with one iota of my faith in God and Christ. Yet I cannot but sympathize most strongly with him in the spirit in which he resisted what seemed to him lese-majesty against the sovereign of the universe. Nor was his a theoretical faith. His whole life, in its broad philanthropy, in its pervading spirit of service, in its fidelity to arduous trusts and duties, and in its simplicity and truthfulness, bespoke one who was consciously fulfilling a mission from God to his fellow-men."

The words "evolution" and "Darwinism" are so often in this country, but not in Europe, used interchangeably, that it is conceivable that Dr. Peabody could retain his faith in God, and yet admit the doctrine of evolution. But it is not conceivable that any man should adopt the main element of Mr. Darwin's theory, viz., the denial of all final causes, and the assertion, that since the first creation of matter and life, God has left the universe to the control of unintelligent physical causes, so that all the phenomena of the plants and animals, all that is in man, and all that has ever happened on the earth, is due to physical force, and yet retain his faith in Christ. On that theory, there have been no supernatural revelation, no miracles; Christ is not risen, and we are yet in our sins. It is not thus that this matter is regarded abroad. The Christians of Germany say that the only alternative these theories leave us, is Heathenism or Christianity; "Heidenthum oder Christenthum, Die Frage der Zeit."

 

Janet

Janet, a professor of philosophy, is the author of a book on the Materialism of Büchner.* The greater part of the last chapter of his work is devoted to Darwinism. He says, "Dr. Büchner invoked (Darwin's book) as a striking confirmation of his doctrine." (p. 154) What Büchner's doctrine is has been shown on a previous page. The points of coincidence between Darwin's system and his are, that both regard mind as a mere function of living matter; and both refer all the organs and organisms of living things to the unconscious, unintelligent operation of physical causes. Büchner's way of accounting for complicated organs was, "that the energy of the elements and forces of matter, which in their fated and accidental occurrence must have produced innumerable forms, which must needs limit each other mutually, and correspond, apparently, the one with the other, as if they were made for that purpose. Out of all those forms, they only have survived which were adapted, in some manner, to the conditions of the medium in which they were placed." (p. 30) This is very clumsy. No wonder Büchner preferred Darwin's method. The two systems are, indeed, exactly the same, but Mr. Darwin has a much more winning way of presenting it.

Professor Janet does not seem to have much objection to the doctrine of evolution in itself; it is the denial of teleology that he regards as the fatal element of Mr. Darwin's theory. "According to us," he says, "the true stumbling-block of Mr. Darwin's theory, the perilous and slippery point, is the passage from artificial to natural selection; it is when he wants to establish that a blind and designless nature has been able to obtain, by the occurrence of circumstances, the same results which man obtains by thoughtful and well calculated industry." (p. 174)

Towards the end of his volume he says: "We shall conclude by a general observation. Notwithstanding the numerous objections we have raised against Mr. Darwin's theory, we do not declare ourselves hostile to a system of which zoologists are the only competent judges. We are neither for nor against the transmutation of species, neither for nor against the principle of natural selection. The only positive conclusion of our debate is this: no principle hitherto known, neither the action of media, nor habit, nor natural selection, can account for organic adaptations without the intervention of the principle of finality. Natural selection, unguided, submitted to the laws of a pure mechanism, and exclusively determined by accidents, seems to me, under another name, the chance proclaimed by Epicurus, equally barren, equally incomprehensible; on the other hand, natural selection guided beforehand by a provident will, directed towards a precise end by intentional laws, might be the means which nature has selected to pass from one stage of being to another, from one form to another, to bring to perfection life throughout the universe, and to rise by a continuous process from the monad to man. Now, I ask Mr. Darwin himself, what interest has he in maintaining that natural selection is not guided—not directed? What interest has he in substituting accidental causes for every final cause? I cannot see. Let him admit that in natural, as well as in artificial selection, there may be a choice and direction; his principle immediately becomes much more fruitful than it was before. His hypothesis, then, whilst having the advantage of exempting science from the necessity of introducing the personal and miraculous intervention of God in the creation of each species, yet would be free from the banishing out of the universe an all-provident thought, and of submitting everything to blind and brute chance." (pp. 198, 199) Professor Janet asks far too much of Mr. Darwin. To ask him to give up his denial of final causes is like asking the Romanists to give up the Pope. That principle is the life and soul of his system.

 

M. Flourens

M. Flourens, recently dead, was one of the earliest and most pronounced opponents of Darwinism. He published in 1864 his "Examen du Livre de M. Darwin sur l'Origine des Espèces." His position as Member of the Académie Française, and Perpetual Secretary of the Académie des Sciences, or Institut de France, vouch for his high rank among the French naturalists. His connection with the Jardin des Plantes gave him enlarged opportunities for biological experiments. The result of his own experience, as well as the experience of other observers, was, as he expresses it, his solemn conviction that species are fixed and not transmutable. No ingenuity of device could render hybrids fertile. "They never establish an intermediate species." It is, therefore, to the doctrine of evolution his attention is principally directed. Nevertheless, he is no less struck by Darwin's way of excluding all intelligence and design in his manner of speaking of nature. On this point he quotes the language of Cuvier, who says: "Nature has been personified. Living beings have been called the works of nature. The general bearing of these creatures to each other has become the laws of nature. It is thus while considering Nature as a being endowed with intelligence and will, but in its power limited and secondary, that it may be said that she watches incessantly over the maintenance of her work; that she does nothing in vain, and always acts by the most simple means.... It is easy to see how puerile are those who give nature a species of individual existence distinct from the Creator, and from the law which He has impressed upon the movements and peculiarities of the forms given by Him to living things, and which He makes to act upon their bodies with a peculiar force and reason." Older writers, says Flourens, in speaking of Nature, "gave to her inclinations, intentions, and views, and horrors (of a vacuum), and sports," etc. He says that one of the principal objects of his book is to show how Mr. Darwin "has deluded himself, and perhaps others, by a constant abuse of figurative language." "He plays with Nature as he pleases, and makes her do whatsoever he wishes." When we remember that Mr. Darwin defines Nature to be the aggregate of physical forces, we see how, in attributing everything to Nature, he effectually excludes the supernatural.

In his volume of "Lay Sermons, Reviews," etc., Professor Huxley has a very severe critique on M. Flourens's book. He says little, however, in reference to teleology, except in one paragraph, in which we read: "M. Flourens cannot imagine an unconscious selection; it is for him a contradiction in terms." Huxley's answer is, "The winds and waves of the Bay of Biscay have not much consciousness, and yet they have with great care 'selected,' from an infinity of masses of silex, all grains of sand below a certain size and have heaped them by themselves over a great area.... A frosty night selects the hardy plants in a plantation from among the tender ones as effectually as if the intelligence of the gardener had been operative in cutting the weaker ones down."** If this means anything, it means that as the winds and waves of the Bay of Biscay can make heaps of sand, so similar unconscious agencies can, if you only give them time enough, make an elephant or a man; for this is what Mr. Darwin says natural selection has done.

 

Rev. Walter Mitchell, M. A.,
Vice-President of the Victoria Institute

The Victoria Institute, or Philosophical Society of Great Britain, under the presidency of the Earl of Shaftesbury, includes among its members many of the dignitaries of the Church of England, and a large number of distinguished men of different professions and denominations. Its principal object is, "To investigate fully and impartially the most important questions of philosophy and science, but more especially those that bear on the great truths revealed in Holy Scripture, with the view of defending these truths against the opposition of Science, falsely so called." The Institute holds bi-monthly meetings, at which papers are read on some important topic, and then submitted to criticism and discussion. These papers, many of which are very elaborate, are published in the Transactions of the Institute, together with a full report of the discussions to which they gave rise. Six volumes, replete with valuable and varied information, have already been published.

Very considerable latitude of opinion is allowed. Hence we find in the Transactions, papers for and against evolution,—for and against Darwinism. It would be easy to quote extracts, pertinent to our subject, more than enough to fill a volume much larger than the present. We must content ourselves with a few citations from the discussion on a paper in favor of the credibility of Darwinism,*** and another in favor of the doctrine of evolution.* In summing up the debates on these two topics, the chairman, Rev. Walter Mitchell, presented with great clearness and force his reasons for regarding Darwinism as incredible and impossible. In his protracted remarks he contrasts the Scriptural doctrine, that of the Vestiges of Creation, and that of Darwin on the origin of species. He thus states the doctrine of the Bible on the subject: "If," he says, "science be another name for real knowledge; if science be the pursuit of sound wisdom; if science be the pursuit of truth itself; I say that man has no right to reject anything that is true because it savors of God. Well, what is this hypothesis—older than that of Darwin—which does, and does alone, account for all the observed facts, or all that which we can read, recorded in the book of Nature? It is, that God created all things very good; that He made every vegetable after its own kind; that He made every animal after its own kind; that He allowed certain laws of variation, but that He has ordained strict, though invisible and invincible barriers, which prevent that variation from running riot, and which includes it within strict and well defined limits. This is a hypothesis which will account for all that we have learnt from the works of Nature. It admits an intelligent Being as the Author of all the works of creation, animate as well as inanimate; it leaves no mysteries in the animate world unaccounted for. There is one thing which the animate, as well as the inanimate world declares to man, one thing everywhere plainly recorded, if we will only read it, and that is the impress of design, the design of infinite wisdom. Any theory which comes in with an attempt to ignore design as manifested in God's creation, is a theory, I say, which attempts to dethrone God. This the theory of Darwin does endeavor to do. If asked how our old theory accounts for such uniformity of design in the midst of such perplexing variety as we find in nature, we reply, that this can only be accounted for on one admission, that the whole is the work of one Author, built according, as it were, to one style; that it represents the unity of one mind with the infinite power of adapting all its works in the most perfect manner for the uses for which they were created." "Whewell has boldly maintained, and he has never been controverted, that all real advances in the sciences of physiology and comparative anatomy,—such as that made by Harvey in discovering the circulation of the blood,—have been made by those who not only believed in the existence of design everywhere manifested in the animate world, but were led by that belief to make their discoveries."

When discussing the paper of Mr. Henslow on evolution, he says: "In speaking of this paper I must commend the exceeding reverent tone in which the author has discussed the subject, and I should like to see all such subjects discussed in a similar tone. The view which Mr. Henslow brings forward, however, does not appear to be a very original one. It was the first view ever brought forward on the doctrine of evolution, and I was the first one to point out that the whole doctrine was one of retrograde character. The whole tone and character of this paper, except that which relates to the attributes and moral government of God,** is nothing more or less than the same view of the doctrine of evolution which created such a sensation in this country when that famous book came out, 'The Vestiges of Creation.' So far as I can understand the arguments of Mr. Darwin, they have simply been an endeavor to eject out of the idea of evolution the personal work of the Deity. His whole endeavor has been to push the Creator farther and farther back out of view. The most laborious part of Darwin's attempt at reasoning,—for it is not true reasoning,—the most laborious part of his logic and reasoning, is intended to eliminate, as perfectly as any of the atheistical authors have endeavored to do, the idea of design. Now, setting revelation aside, the manner in which the unknown author of the 'Vestiges of Creation' treated this subject, satisfactorily showed that the doctrine of evolution was not in itself an atheistical doctrine, nor did it deny the existence of design. So far as I could understand and make out, having carefully read the book at the time it came out and afterwards, and having carefully analyzed and compared it and Mr. Darwin's book with each other, so far as I could understand it, the doctrine of the author of the 'Vestiges of Creation' was simply, that God created all things, and that when He created matter He impressed on it certain laws; that matter, being evolved according to those laws, should produce beings and organs mutually adapted to one another and to the world; and that every successive development which should be produced was essentially foreseen, foreknown, and predetermined by the Deity. His idea, for instance, of the evolution of an eye from a more simple organ was that the ultimate eye—man's eye, for instance—was to be a perfect optical instrument, and that its perfection depended on the previous design by the Creator, that at a certain period it should appear in a body quite adapted for its purposes. There is one question,—and not the only one, but we must consider it as an important question,—whether you can maintain a doctrine of evolution which shall not be atheistical, and which shall admit the great argument of design? That is one thing; but the next thing is, does such a doctrine as that accord either with revelation or with the facts of science? I do not believe that it can be made to agree with what we believe to be the revealed Word of God, and I do not believe that it has in the least degree been proved that the doctrine is consistent with sound science."

As to Mr. Darwin's theory, it is obvious from the passages already quoted that he considers its characteristic feature is not evolution, nor even natural selection, but the denial of teleology, or of intelligent control. Mr. Darwin admits the original creation of one or a few forms of life; and Mr. Mitchell, in his comments on Mr. Warington's defence of his theory, asks, "Why am I to limit the work of the Creator to the simultaneous or successive creations of ten or twelve commencements of the animate creation? Why, simply for the purpose of evading the evidence of design as manifested in the adaptation of all the organs of every animate creature to its wants, which can only be done by so incredible an hypothesis as that of Mr. Darwin. I say fearlessly, that any hypothesis which requires us to admit that the formation of such complex organs as the eye, the ear, the heart, the brain, with all their marvellous structures and mechanical adaptations to the wants of the creatures possessing them, so perfectly in harmony, too, with the laws of inorganic matter, affords no evidence of design; that such structures could be built up by gradual chance improvements, perpetuated by the law of transmission, and perfected by the destruction of creatures less favorably endowed, is so incredible, that I marvel to find any thinking man capable of adopting it for a single moment." It is useless to multiply quotations. Darwinism is never brought up either formally or incidentally, that its exclusion of design in the formation of living organisms is not urged as the main objection against the whole theory.

 

Principal Dawson

Dr. Dawson, as we are informed, is regarded as the first palæontologist, and among the first geologists, in America. In his "Story of Earth and Man,"*** he passes in review the several geological periods recognized by geologists; describes as far as knowable the distribution of land and water during each period, and the vegetable and animal productions by which they were distinguished. His book from beginning to end is anti-Darwinian. In common with other naturalists, his attention is directed principally to the doctrine of evolution, which he endeavors to prove is utterly untenable. That Mr. Darwin's theory excludes teleology is everywhere assumed as an uncontroverted and uncontrovertible fact. "The evolutionist doctrine," he says, "is itself one of the strangest phenomena of humanity. It existed, and most naturally, in the oldest philosophy and poetry, in connection with the crudest and most uncritical attempts of the human mind to grasp the system of nature; but that in our day a system destitute of any shadow of proof, and supported merely by vague analogies and figures of speech, and by the arbitrary and artificial coherence of its own parts, should be accepted as philosophy, and should find able adherents to string on its thread of hypotheses our vast and weighty stores of knowledge, is surpassingly strange.... In many respects these speculations are important, and worthy the attention of thinking men. They seek to revolutionize the religious belief of the world, and if accepted would destroy most of the existing theology and philosophy. They indicate tendencies among scientific thinkers, which, though probably temporary, must, before they disappear, descend to lower strata, and reproduce themselves in grosser forms, and with most serious effects on the whole structure of society. With one class of minds they constitute a sort of religion, which so far satisfies the craving for truth higher than those which relate to immediate wants and pleasures. With another and perhaps larger class, they are accepted as affording a welcome deliverance from all scruples of conscience and fears of a hereafter. In the domain of science evolutionism has like tendencies. It reduces the position of man, who becomes a descendant of inferior animals, and a mere term in a series whose end is unknown. It removes from the study of nature the ideas of final cause and purpose; and the evolutionist, instead of regarding the world as a work of consummate plan, skill, and adjustment, approaches nature as he would a chaos of fallen rocks, which may present forms of castles, and grotesque profiles of men and animals, but they are all fortuitous and without significance." (pp. 317, 318)

"Taking, then, this broad view of the subject, two great leading alternatives are presented to us. Either man is an independent product of the will of a Higher Intelligence, acting directly or through the laws and materials of his own institution and production, or he has been produced by an unconscious evolution from lower things. It is true that many evolutionists, either unwilling to offend, or not perceiving the logical consequences of their own hypothesis, endeavor to steer a middle course, and to maintain that the Creator has proceeded by way of evolution. But the bare, hard logic of Spencer, the greatest English authority on evolution, leaves no place for this compromise, and shows that the theory, carried out to its legitimate consequences, excludes the knowledge of a Creator and the possibility of his work. We have, therefore, to choose between evolution and creation, bearing in mind, however, that there may be a place in nature for evolution, properly limited, as well as for other things, and that the idea of creation by no means excludes law and second causes." (p. 321)

"It may be said, that evolution may be held as a scientific doctrine in connection with a modified belief in creation. The work of actual creation may have been limited to a few elementary types, and evolution may have done the rest. Evolutionists may still be theists. We have already seen that the doctrine, as carried out to its logical consequences, excludes creation and theism. It may, however, be shown that even in its more modified form, and when held by men who maintain that they are not atheists, it is practically atheistic, because excluding the idea of plan and design, and resolving all things into the action of unintelligent forces. It is necessary to observe this, because it is the half-way-evolutionism, which professes to have a creator somewhere behind it, that is most popular; though it is, if possible, more unphilosophical than that which professes to set out with absolute and determined nonentity, or from self-existing stardust containing all the possibilities of the universe."

In reference to the objection of evolutionists, that the origin of every new species, on the theistic doctrine, supposes "a miracle," an intervention of the divine efficiency without the agency of second causes, Principal Dawson asks, "What is the actual statement of the theory of creation as it may be held by a modern man of science? Simply this: that all things have been produced by the Supreme Creative will, acting either directly, or through the agency of the forces and material of his own production." (p. 340)

He thus sums up his argument against the doctrine of evolution, specially in its application to man: "Finally, the evolutionist picture wants some of the fairest lineaments of humanity, and cheats us with the semblance of man without the reality. Shave and paint your ape as you may, clothe him and set him up upon his feet, still he fails greatly of the 'human form divine;' and so it is with him morally and spiritually as well. We have seen that he wants the instinct of immortality, the love of God, the mental and spiritual power of exercising dominion over the earth. The very agency by which he is evolved is of itself subversive of all these higher properties; the struggle for existence is essentially selfish, and, therefore, degrading. Even in the lower animals, it is a false assumption that its tendency is to elevate; for animals, when driven to the utmost verge of the struggle for life, become depauperated and degraded. The dog which spends its life in snarling contention with its fellow curs for insufficient food, will not be a noble specimen of its race. God does not so treat his creatures. There is far more truth to nature in the doctrine which represents Him as listening to the young ravens when they cry for food. But as applied to man, the theory of the struggle for existence, and survival of the fittest, though the most popular phase of evolutionism at present, is nothing less than the basest and most horrible of superstitions. It makes man not merely carnal but devilish. It takes his lowest appetites and propensities, and makes them his God and Creator. His higher sentiments and aspirations, his self-denying philanthropy, his enthusiasm for the good and true, all the struggles and sufferings of heroes and martyrs, not to speak of that self-sacrifice which is the foundation of Christianity, are, in the view of the evolutionist, mere loss and waste, failure in the struggle of life. What does he give us in exchange? An endless pedigree of bestial ancestors, without one gleam of high and holy tradition to enliven the procession; and for the future, the prospect that the poor mass of protoplasm, which constitutes the sum of our being, and which is the sole gain of an indefinite struggle in the past, must soon be resolved again into inferior animals or dead matter. That men of thought and culture should advocate such a philosophy, argues either a strange mental hallucination, or that the higher spiritual nature has been wholly quenched within them. It is one of the saddest of many sad spectacles which our age presents." (p. 395)

 

*** The Credibility of Darwinism. By George Warington, Esq., F. C. S., M. V. I.

 

* On certain Analogies between the Methods of Deity in Nature and Revelation. By Rev. G. E. Henslow, M. A., F. L. S., M. V. I.