evolution, as is so generally supposed by the "outlanders" of science, but by his own memorable enunciation of the theory of "natural selection" he cleared the speculative air which was full of fads and chimeras, and enabled the giant shadow of "organic evolution" to dominate all biological problems. But other studies besides biological ones were soon controlled by this line of thought; the argument applied to the physical development of the Ape was found to belong to the questions of the non-zoological philosopher; it guided the anthropologist, and absolutely captured the philologist. Theology at first was aghast, but by the year 1883 the late Sir William Flower was found reading a paper on evolution before a "Church Congress"; and now we have this very fair estimation of the theory in a volume which forms part of a series entitled "The Churchman's Library."
The position of the author of this book—which all who take an interest in the application of biological thought to general philosophy should read—is to be gathered by several candid statements scattered through its pages. Thus we read there are certain broad facts beyond dispute. "It is indisputable that there was a period in the history of the earth when there was no life upon it; that the elements which constitute living matter are themselves lifeless; that consciousness is correlated somehow with those organic compounds, the elements of which are inorganic. These facts constitute an irresistible presumption that ultimately mind and matter must obey the same laws." Again, we are told of those "who with us accept the continuity and uniformity between nature and man."
Here we welcome a real sympathy between science and theology, for, as Dr. Jevons clearly states, "religion is not science." He follows an argument that "faith" largely enters into both; but here we enter a dialectical arena, the tourneys in which these pages are not intended to record. The volume, however, is not outside zoology; if there is an evolution in animal life, it applies to man, and must affect all conduct and speculation. That it does so is generally recognized; how it does so is the thesis of this publication.
