external influences, and the necessity that they should be determined by a power superior to these influences.

19th. The unequal limitation in the average duration of the life of individuals in different species of animals, exhibits thought; for, however uniform or however diversified the conditions of existence may be under which animals live together, the average duration of life, in different species, is unequally limited. It points therefore at a knowledge of time and space, and of the value of time, since the phases of life of different animals are apportioned according to the part they have to perform upon the stage of the world.

20th. The return to a definite norm of animals which multiply in various ways, exhibits thought. It shows how wide. a cycle of modulations may be included in the same conception, without yet departing from a norm expressed more directly in other combinations.

§ 39. 21st. The order of succession of the different types of animals and plants characteristic of the different geological epochs, exhibits thought. It shows that while the material world is identical in itself in all ages, ever different types of organized beings are called into existence in successive periods.

22d. The localization of some types of animals upon the same points of the surface of the globe, during several successive geological periods, exhibits thought, consecutive thought; the operations of a mind acting in conformity with a plan laid out beforehand and sustained for a long period.

23d. The limitation of closely allied species to different

geological periods, exhibits thought; it exhibits the power of sustaining nice distinctions, notwithstanding the interposition of great disturbances by physical revolutions.

24th. The parallelism between the order of succession of animals and plants in geological times, and the gradation among the living representatives, exhibit thought; consecutive thought, superintending the whole development of nature from beginning to end, and disclosing throughout a gradual progress, ending with the introduction of man at the head of the animal creation.

25th. The parallelism between the order of succession of animals in geological times, and the changes their living representatives undergo during their embryological growth, exhibits thought; the repetition of the same train of thoughts in the phases of growth of living animals and the successive appearance of their representatives in past ages.

26th. The combination, in many extinct types, of characters which, in later ages, appear disconnected in different types, exhibits thought, prophetic thought, foresight; combinations of thought preceding their manifestation in living forms.

27th. The parallelism between the gradation among animals and the changes they undergo during their growth, exhibits thought, as it discloses everywhere the most intimate connection between essential features of animals which have no necessary physical relation, and can, therefore, not be understood as otherwise than as established by a thinking being.

28th. The relations existing between these different series and the geographical distribution of animals, exhibit thought; they show the omnipresence of the Creator.

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29th. The mutual dependence of the animal and vegetable kingdoms for their maintenance exhibits thought; it displays the care with which all conditions of existence, necessary to the maintenance of organized beings, have been balanced.

30th. The dependence of some animals upon others or upon plants for their existence, exhibits thought; it shows to what degree the most complicated combinations of structure and adaptation can be rendered independent of the physical conditions which surround them.

§ 40. We may sum up the results of this discussion, up to this point, in still fewer words :

All organized beings exhibit in themselves all those categories of structure and of existence upon which a natural system may be founded, in such a manner that, in tracing it, the human mind is only translating into human language the divine thoughts expressed in nature in living realities.

All these beings do not exist in consequence of the continued agency of physical causes, but have made their successive appearance upon earth by the immediate intervention of the Creator. As proof, I may sum up my argument in the following manner :—

The products of what are commonly called physical agents are everywhere the same, (that is, upon the whole surface of the globe,) and have always been the same, (that is, during all geological periods;) while organized beings are everywhere different, and have differed in all ages. Between two such series of phenomena there can be no casual or genetic connection.

31st. The combination in time and space of all these

thoughtful conceptions exhibits not only thought; it shows also premeditation, power, wisdom, greatness, prescience, omniscience, providence.

In one word, all these facts in their natural connection proclaim aloud the one God, whom man may know, adore, and love; and natural history must, in good time, become the analysis of the thoughts of the Creator of the universe, as manifested in the animal and vegetable kingdoms."*

* Contributions to the Natural History of the United States of America, vol. i., part i., chap. i., sec. xxxii.

CHAPTER IV.

FROM MATTER.

a. UNIVERSAL BELIEF IN SOME ETERNAL EXISTENCE. § 41. The atheist concurs with the theist in holding that something must have existed from eternity, and that this something must have been unoriginated. If we examine the several schools of atheism we will find them all converge to this. He who holds that the earth is itself eternal; he who believes in an original fire-mist out of which all subsequent matter was evolved; he who holds to a chance creation, each goes back to some primary existence, be it earth, or fire-mist, or random-atoms, which preceded this great universe.

b. THE ATHEIST'S ETERNITY EQUALLY OBJECTIONABLE WITH THE THEIST'S.

§ 42. The atheist, therefore, holds to a positive belief that is infected with all the objections that are raised against theism. For,

Atheism, as well as theism, necessitates a belief in something that is independent of the conditions of time and space.

Atheism, as well as theism, holds to self-existence and eternity.