understand the creation to mean the coming into existence of a body by a creative power or force, we may then either think of the coming into existence of its substance (corporeal matter), or of the coming into existence of its form (the corporeal form).

Creation in the former sense, as the coming into existence of matter, does not concern us here at all. This process, if indeed it ever took place, is completely beyond human comprehension, and can therefore never become a subject of scientific inquiry. Natural science teaches that matter is eternal and imperishable, for experience has never shown us that even the smallest particle of matter has come into existence or passed away. Where a natural body seems to disappear, as for example by burning, decaying, evaporation, etc., it merely changes its form, its physical composition or chemical combination. In like manner the coming into existence of a natural body, for example, of a crystal, a fungus, an infusorium, depends merely upon the different particles, which had before existed in a certain form or combination, assuming a new form or combination in consequence of changed conditions of existence. But never yet has an instance been observed of even the smallest particle of matter having vanished, or even of an atom being added to the already existing mass. Hence a naturalist can no more imagine the coming into existence of matter, than he can imagine its disappearance, and he therefore looks upon the existing quantity of matter in the universe as a given fact. If any person feels the necessity of conceiving the coming into existence of this matter as the work of a supernatural creative power, of the creative force of something outside of matter, we have nothing to say against it. But we must remark, that thereby not even the smallest advantage is gained for a scientific knowledge of nature. Such a conception of an immaterial force, which at the first creates matter, is an article of faith which has nothing whatever to do with human science. Where faith commences, science ends. Both these arts of the human mind must be strictly kept apart from each other. Faith has its origin in the poetic imagination; knowledge, on the other hand, originates in the reasoning intelligence of man. Science has to pluck the blessed fruits from the tree of knowledge, unconcerned whether these conquests trench upon the poetical imaginings of faith or not.

If, therefore, science makes the “history of creation” its highest, most difficult, and most comprehensive problem, it must accept as its idea of creation the second explanation of the word, viz., the coming into being of the form of natural bodies. In this way geology, which tries to investigate the origin of the inorganic surface of the earth as it now appears, and the manifold historical changes in the form of the solid crust of the earth, may be called the history of the creation of the earth. In like manner, the history of the development of animals and plants, which investigates the origin of living forms, and the manifold historical changes in animal and vegetable forms, may be termed the history of the creation of organisms. As, however, in the idea of creation, although used in this sense, the unscientific idea of a creator existing outside of matter, and changing it, may easily creep in, it will perhaps be better in future to substitute for it the more accurate term, development.

The great value which the History of Development possesses for the scientific understanding of animal and vegetable forms, has now been generally acknowledged for many years, and without it it would be impossible to make any sure progress in organic morphology, or the theory of forms. But by the history of development, only one part of this science has generally been understood, namely, that of organic individuals, usually called Embryology, but more correctly and comprehensively, Ontogeny. But, besides this, there is another history of development of organic species, genera, and tribes (phyla), which has the most important relations to the former.

The subject of this is furnished to us by the science of petrifactions, or palæontology, which shows us that each tribe of animals and plants, during different periods of the earth’s history, has been represented by a series of entirely different genera and species. Thus, for example, the tribe of vertebrated animals was represented by classes of fish, amphibious animals, reptiles, birds, and mammals, and each of these groups, at different periods, by quite different kinds. This palæontological history of the development of organisms, which we may term Phylogeny, stands in the most important and remarkable relation to the other branch of organic history of development, I mean that of individuals, or Ontogeny. On the whole, the one runs parallel to the other. In fact, the history of individual development, or Ontogeny, is a short and quick recapitulation of palæonto logical development, or Phylogeny, dependent on the laws of Inheritance and Adaptation.

As I shall have, later, to explain this most interesting and important coincidence more fully, I shall not dwell further upon it here, and merely call attention to the fact that it can only be explained and its causes understood by the Theory of Descent, while without that theory it remains completely incomprehensible and inexplicable. The Theory of Descent in the same way shows us why individual animals and plants must develop at all, and why they do not come into life at once in a perfect and developed state. No supernatural history of creation can in any way explain to us the great mystery of organic development. To this most weighty question, as well as to all other biological questions, the Theory of Descent gives us perfectly satisfactory answers—and always answers which refer to purely mechanical causes, and point to purely physico-chemical forces as the causes of phenomena which we were formerly accustomed to ascribe to the direct action of supernatural, creative forces. Hence, by our theory the mystic veil of the miraculous and supernatural, which has hitherto been allowed to hide the complicated phenomena of this branch of natural knowledge, is removed. All the departments of Botany and Zoology, and especially the most important portion of the latter, Anthropology, become reasonable. The dimming mirage of mythological fiction can no longer exist in the clear sunlight of scientific knowledge.

Of special interest among general biological phenomena are those which are quite irreconcilable with the usual supposition, that every organism is the product of a creative power, acting for a definite object. Nothing in this respect caused the earlier naturalists greater difficulty than the explanation of the so-called “rudimentary organs,”—those parts in animal and vegetable bodies which really have no function, which have no physiological importance, and yet exist in form. These parts deserve the most careful attention, although most unscientific men know little or nothing about them. Almost every organism, almost every animal and plant possesses, besides the obviously useful arrangements of its organization, other arrangements the purpose of which it is utterly impossible to make out.

Examples of this are found everywhere. In the embryos of many ruminating animals—among others, in our common cattle—fore-teeth, or incisors, are placed in the mid-bone of the upper jaw, which never fully develop, and therefore serve no purpose. The embryos of many whales—which afterwards possess the well-known whalebone instead of teeth—yet have before they are born, and while they take no nourishment, teeth in their jaws, which set of teeth never comes into use. Moreover, most of the higher animals possess muscles which are