last he declares to be the "more accurate" expression, and to be "sometimes" equally convenient.[9] It is clear then that he only speaks metaphorically when he here assigns "unerring skill" to the fact that the fittest individuals commonly live longest and transmit most offspring, and that he sees no evidence of design in the numerous slight successive "alterations"—or variations—which are "caused by variation."

It were easy to multiply quotations which should prove that the denial of "purposiveness" is commonly conceived to be the inevitable accompaniment of a belief in evolution. I will, however, content myself with but one more—from Isidore Geoffroy St. Hilaire.

"Whoever," says this author, "holds the doctrine of final causes, will, if he is consistent, hold also that of the immutability of species; and again, the opponent of the one doctrine will oppose the other also."[10]

Nothing can be plainer; I believe, however, that even without quotation the reader would have recognized the accuracy of my contention that a belief in the purposiveness or design of animal and vegetable organs is commonly held to be incompatible with the belief that they have all been evolved from one, or at any rate, from not many original, and low, forms of life. Generally, however, as this incompatibility is accepted, it is not unchallenged. From time to time a voice is uplifted in protest, whose tones cannot be disregarded.

"I have always felt," says Sir William Thomson, in his address to the British Association, 1871, "that this hypothesis" (natural selection) "does not contain the true theory of evolution, if indeed evolution there has been, in biology. Sir John Herschel, in expressing a favourable judgment on the hypothesis of zoological evolution (with however some reservation in respect to the origin of man), objected to the doctrine of natural selection on the ground that it was too like the Laputan method of making books, and that it did not sufficiently take into account a continually guiding and controlling intelligence. This seems to me a most valuable and instructive criticism. I feel profoundly convinced that the argument of design has been greatly too much lost sight of in recent zoological speculations. Reaction against the frivolities of teleology such as are to be found in the notes of the learned commentators on Paley's 'Natural Theology,' has, I believe, had a temporary effect in turning attention from the solid and irrefragable argument so well put forward in that excellent old book. But overpoweringly strong proofs of intelligent and benevolent design lie all around us,"[11] &c. Sir William Thomson goes on to infer that all living beings depend on an ever-acting Creator and Ruler—meaning, I am afraid, a Creator who is not an organism. Here I cannot follow him, but while gladly accepting his testimony to the omnipresence of intelligent design in almost every structure, whether of animal or plant, I shall content myself with observing the manner in which plants and animals act and with the consequences that are legitimately deducible from their action.

CHAPTER II

THE TELEOLOGY OF PALEY AND THE THEOLOGIANS.

Let us turn for a while to Paley, to whom Sir W. Thomson has referred us. His work should be so well known that an apology is almost due for quoting it, yet I think it likely that at least nine out of ten of my readers will (like myself till reminded of it by Sir W. Thomson's address) have forgotten its existence.

"In crossing a heath," says Paley, "suppose I pitched my foot against a stone, and were asked how the stone came to be there; I might possibly answer that for anything I knew to the contrary, it had lain there for ever; nor would it perhaps be very easy to show the absurdity of this answer. But suppose I had found a watch upon the ground, and it should be inquired how the watch happened to be in that place; I should