refinement of the internal ear,1-a perfection only fully exercised in the enjoyment and appreciation of the most exquisite musical performances. Here, surely, we have an instance of an organ preformed, ready beforehand for such action as could never by itself have been the cause of its development, the action having only been subsequent, not anterior. The author is not aware what may be the minute structure of the internal ear in the highest apes, but if (as from analogy is probable) it is much as in man, then a fortiori we have an instance of anticipatory development of a most marked and unmistakable kind. And this is not all. There is no reason to suppose that any animal besides man appreciates musical harmony. It is certain that no other one produces it.

Mr. Wallace also urges objections drawn from the origin of some of man's mental faculties, such as "the capacity to form ideal conceptions of space and time, of eternity and infinity-the capacity for intense artistic feelings of pleasure, in form, colour and composition-and for those abstract notions of form and number which render geometry and arithmetic possible," also from the origin of the moral sense.3

1 It may be objected, perhaps, that excessive delicacy of the ear might have been produced by having to guard against the approach of enemies, some savages being remarkable for their keenness of hearing at great disBut the perceptions of intensity and quality of sound are very different. Some persons who have an extremely acute ear for delicate sounds, and who are fond of music, have yet an incapacity for detecting whether an instrument is slightly out of tune.

tances.

2 In his recent work on the "Descent of Man," vol. ii. p. 333, Mr. Darwin remarks: "As neither the enjoyment nor the capacity of producing musical notes are faculties of the least direct use to man in reference to his ordinary habits of life, they must be ranked amongst the most mysterious with which he is endowed."

3 Loc. cit., pp. 351, 352.

دو

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

If there is really evidence, as Mr. Wallace believes, of the action of an overruling intelligence in the evolution of the 'human form divine;" if we may go so far as this, then surely an analogous action may well be traced in the production of the horse, the camel, or the dog, so largely identified with human wants and requirements. And if from other than physical considerations we may believe that such action, though undemonstrable, has taken and does take place; then (reflecting on sensible phenomena the theistic light derived from psychical facts) we may, in the language of Mr. Wallace, "see indications of that power in facts which, by themselves, would not serve to prove its existence.” 2

Mr. Murphy, as has been said before, finds it necessary to accept the wide-spread action of "intelligence" as the 2 Loc. cit., p. 350.

1 Loc. cit., p. 368.

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

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

But if this view is accepted, then it is no longer absolutely necessary to suppose that any action different in kind took place in the production of man's body, from that

which took place in the production of the bodies of other animals, and of the whole material universe.

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

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

Scripture seems plainly to indicate this when it says: God made man from the dust of the earth, and breathed into his nostrils the breath of life." This is a plain and direct statement that man's body was not created in the primary and absolute sense of the word, but was evolved from pre-existing material (symbolized by the term "dust of the earth"), and was therefore only derivatively created, i.e. by the operation of secondary laws. His soul, on the other hand, was created in quite a different way, not by any pre-existing means, external to God himself, but by the direct action of the Almighty, symbolized by the term "breathing" the very form adopted by Christ, when conferring the supernatural powers and graces of the Christian dispensation, and a form still daily used in the rites and ceremonies of the Church.1

1 Since the first edition of this work appeared, its author has had the satisfaction of meeting with the following passage:-"Man was made

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

Professor Flower, in his Introductory Lecture1 (p. 20) to his course of Hunterian Lectures for 1870, observes: “Whatever man's place may be either in or out of nature, whatever hopes or fears or feelings about himself or his race he may have, we all of us admit that these are quite uninfluenced by our knowledge of the fact that each individual man comes into the world by the ordinary processes of generation, according to the same laws which apply to the development of all organic beings whatever; that every part of him which can come under the scrutiny of the anatomist or naturalist has been evolved according to these regular laws from a simple minute ovum, indistinguishable to our senses from that of any of the inferior animals. If this be so-if man is what he is, notwithstanding the corporeal mode of origin of the individual man, so he will assuredly be neither less nor more than man, whatever may be shown regarding the corporeal origin of the whole race, whether this was from the dust of the earth, or by the modification of some pre-existing animal form."

Man is indeed compound, in him two distinct orders of being impinge and mingle; and with this composite nature rational, after he was made corporeal. 'The Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul' (Gen. ii. 7). Here are two acts on the part of the Creator-the forming the dust, and the breathing the life." (See Sermons bearing on Subjects of the Day, by John Henry Newman, D.D.; New Edition. Rivingtons, 1869. Sermon viii. p. 101.)

1 Published by John Churchill.