all the varying and manifold results of species, the division of the sexes, and all that follows that division. Certain great facts seem to me to negative this conclusion. The first is, that we have species, which differ absolutely from each other as organisms, in their modes of life, and their destinies, however strong may be the resemblances which obtain among them in certain respects. The second fact is, that each of the true species is divided into the related forms of male and female, and is placed under a law of procreation, by the sexual union, for the multiplication of individuals of that species. The third fact is, that no crosses take place in Nature between different species of animals--between the true species--resulting in a third species, or a third animal. It is true that multiplication of individuals of some of the lowest organisms takes place without the bisexual process of procreation, as where, in the severance of a part of an organism the severed part grows, under favorable conditions, into a perfect organism of the same kind, as in the analogous phenomenon of a plant propagated by a branch or a slip from the parent stem. But this occurrence does not take place among the animals which are placed for their multiplication under the law of the sexual union and the sexual procreation. The sexual division, therefore, the law of sexual procreation, and all that they involve, have to be accounted for. Can they be accounted for by the theory of evolution? Wherever you place their first occurrence, you have to find a process adequate to their production. What, then, entitles you to say that the hypothesis of their production, by the capacity and tendency of organizable substances, when they have reached certain combinations, is superior to the hypothesis of a direct interposition and a formative will? At the outset, you must begin with some interposition and some formative will; you must account for the existence of the very capacities of matter to become organized under the laws of the redistribution of matter and motion, or you will end nowhere whatever. If you assume, as you must, that, in laying "the foundations of the world," there was exercised some interposition and some formative will, you have a power which was just as adequate to the production of species, and their sexual division, as it was to the endowment of matter with certain properties and capacities, and the establishment of any laws for the redistribution of matter and motion. If you deny the existence and potency of the original power in the one production you must deny them in the other. If you concede them in the one case, you must concede them in the other. Now, although the original power was equal to the endowment of organizable matter with its capacities for and tendencies to organization, and may be theoretically assumed to have made that endowment, the question is, whether these capacities and tendencies,