logy and
Morphology, and the explanation of the facts of both which his view
offers.

"The teleology which supposes that the eye, such as we see it in man or
in the higher vertebrata, was made with the precise structure which it
exhibits, to make the animal which possesses it to see, has undoubtedly
received its death-blow. But it is necessary to remember that there is a
higher teleology, which is not touched by the doctrine of evolution, but
is actually based on the fundamental proposition of evolution. That
proposition is, that the whole world, living and not living, is the
result of the mutual interaction, according to definite laws, of forces
possessed by the molecules of which the primitive nebulosity of the
universe was composed. If this be true, it is no less certain that the
existing world lay potentially in the cosmic vapor; and that a
sufficient intelligence could, from a knowledge of the properties of
that vapor, have predicted, say, the state of fauna of Great Britain in
1869, with as much certainty as one can say what will happen to the
vapor of the breath on a cold winter's day." This is the doctrine of the
self-evolution of the universe. We know not what may lie behind this in
Mr. Huxley's mind; but we are very sure that there is not an idea in the
above paragraph which Epicurus of old, and Buechner, Vogt, Haeckel, and
other "Materialisten von Profession," would not cheerfully adopt. His
distinction between a higher and lower teleology is of no account in
this discussion. What is the teleology to which, he says, Mr. Darwin has
given the death-blow, the extracts given above clearly show. The eye,
Huxley says, was not made for the purpose of seeing, or the ear for the
purpose of hearing. "According to teleology," he says, "each organism is
like a rifle bullet fired straight at a mark; according to Darwin,
organisms are like grapeshot, of which one hits something and the rest
fall wide."[26]

FOOTNOTES:

[19] Mr. Huxley, if we may judge from what he says of himself, is
somewhat liable to be misunderstood. He says he was fourteen years
laboring to resist the charge of Positivism made against the class of
scientific men to which he belongs. He also tells us in his letter to
Professor Tyndall, prefixed to his volume of _Lay Sermons and
Addresses_, that the "Essay on the Physical Basis of Life," included in
that volume, was intended as a protest, from the philosophical side,
against what is commonly called M