changes of conditions and incident
forces, within limits, augment the viability and fertility of individuals),
harmonizes well with the suggested possibility as to an augmented viability
and prepotency in new organic forms evolved by peculiar consentaneous
actions of conditions and forces, both external and internal.

The remarkable series of changes noted by Dr. Bastian were certainly not
produced by external incident forces _only_, but by these acting on a
peculiar _materia_, having special properties and powers. Therefore, the
changes were induced by the consentaneous action of internal and external
forces.[243] In the same way then, we may expect changes in higher forms to
be evolved by similar united action of internal and external forces.

One other point may here be alluded to. When the remarkable way in which
structure and function simultaneously change, is borne in mind; when those
numerous instances in which nature has supplied similar wants by similar
means, as detailed in Chapter III., are remembered; when also all the
wonderful contrivances of orchids, of mimicry, and the strange complexity
of certain instinctive actions are considered: then the conviction forces
itself on many minds that the organic world is the expression of an
intelligence of some kind. This view has been well advocated by Mr. Joseph
John Murphy, in his recent work so often here referred to.

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This intelligence, however, is evidently not altogether such as ours, or
else has other ends in view than those most obvious to us. For the end is
often attained in singularly roundabout ways, or with a prodigality of
means which seems out of all proportion with the result: not with the
simple action directed to one end which generally marks human activity.

Organic nature then speaks clearly to many minds of the action of an
intelligence resulting, on the whole and in the main, in order, harmony,
and beauty, yet of an intelligence the ways of which are not such as ours.

This view of evolution harmonizes well with Theistic conceptions; not, of
course, that this harmony is brought forward as an argument in its favour
generally, but it will have weight with those who are convinced that Theism
reposes upon solid grounds of reason as _the_ rational view of the
universe. To such it may be observed that, thus conceived, the Divine
action has that slight amount of resemblance t