h suit them, and thrive; the many are
unsuited, and become extinguished." "For the teleologist an organism
exists, because it was made for the conditions in which it is found; for
the Darwinian an organism exists, because, out of many of its kind, it
is the only one which has been able to persist in the conditions in
which it is found." "If we apprehend," Huxley further says, "the spirit
of the 'Origin of Species' rightly, then, nothing can be more entirely
and absolutely opposed to teleology, as it is commonly understood, than
the Darwinian theory." (p. 303)

It has already been stated that Mr. Wallace does not apply the doctrine
of evolution to man; neither does Mr. Mivart, a distinguished
naturalist, who is a member of the Latin Church. The manner in which
Professor Huxley speaks of these gentlemen shows how thoroughly, in his
judgment, Mr. Darwin banishes God from his works: "Mr. Wallace and Mr.
Mivart are as stout evolutionists as Mr. Darwin himself; but Mr. Wallace
denies that man can have been evolved from a lower animal by that
process of natural selection, which he, with Mr. Darwin, holds to be
sufficient for the evolution of all animals below man; while Mr. Mivart,
admitting that natural selection has been one of the conditions of the
animals below man, maintains that natural selection must, even in their
case, have been supplemented by some other cause,--of the nature of
which, unfortunately, he does not give us any idea. Thus Mr. Mivart is
less of a Darwinian than Mr. Wallace, for he has faith in the power of
natural selection. But he is more of an evolutionist than Mr. Wallace,
because Mr. Wallace thinks it necessary to call in an intelligent agent,
a sort of supernatural Sir John Sebright, to produce even the animal
frame of man; while Mr. Mivart requires no Divine assistance till he
comes to man's soul."[25]

In the "Academy" for October, 1869, there is a review by Professor
Huxley of Dr. Haeckel's "Natuerlische Schoepfungsgeschichte," in which he
says: "Professor Haeckel enlarges on the service which the 'Origin of
Species' has done in favoring what he terms 'the causal or mechanical'
view of living nature as opposed to the 'teleological or vitalistic'
view. And no doubt it is quite true the doctrine of evolution is the
most formidable of all the commoner and coarser forms of teleology.
Perhaps the most remarkable service to the philosophy of Biology
rendered by Mr. Darwin is the reconciliation of Teleo