To most people Darwinism and evolution mean one and the same thing. After what has here been said, however, with regard to the pre-Darwinian evolutionary movement, and the distinction between the doctrines of descent with modification and of natural selection, it need hardly be added that the two are quite separate and separable in thought, even within the limits of the purely restricted biological order. Darwinism is only a part of organic evolution; the theory, as a whole, owes much to Darwin, but it does not owe everything to him alone. There were biological evolutionists before ever he published the 'Origin of Species;' there are biological evolutionists even now who refuse to accept the truth of his great discovery, and who cling firmly to the primitive faith set forth in earlier and cruder shapes by Erasmus Darwin, by Lamarck, or by Robert Chambers. Much more, then, must Darwinism and the entire theory of organic development to which it belongs be carefully discriminated, as a part or factor, from evolution at large, as a universal and all-embracing cosmical system. That system itself has gradually emerged as a slow growth of the past two centuries, a progressive development of the collective scientific and philosophical mind of humanity, not due in its totality to any one single commanding thinker, but summing itself up at last in our own time more fully in the person and teaching of Mr. Herbert Spencer than of any other solitary mouthpiece. Indeed, intimately as we all now associate the name of Darwin with the word 'evolution,' that term itself (whose vogue is almost entirely due to Mr. Spencer's influence) was one but rarely found upon Darwin's own lips, and but rarely written by his own pen. He speaks rather of development and of natural selection than of evolution: his own concern was more with its special aspect as biological modification than with its general aspect as cosmical unfolding. Let us ask, then, from this wider standpoint of a great and far-reaching mental revolution, what was Charles Darwin's exact niche in the evolutionary movement of the two last centuries? Evolutionism, as now commonly understood, may be fairly regarded as a mode of envisaging to ourselves the history of the universe, a tendency or frame of mind, a temperament, one might almost say, or habit of thought rather than a definite creed or body of dogmas. The evolutionist looks out upon the cosmos as a continuous process unfolding itself in regular order in obedience to definite natural laws. He sees in it all, not a warring chaos restrained by the constant interference from without of a wise and beneficent external power, but a vast aggregate of original elements, perpetually working out their own fresh redistribution, in accordance with their own inherent energies. He regards the cosmos as an almost infinite collection of material atoms, animated by an almost infinite sum-total of energy, potential or kinetic.