characters which in later ages appear disconnected in different types, . . . the parallelism between the gradation among animals and the changes they undergo during their growth, . . . the relations existing between these different series and the geographical distribution of animals, . . . the connection of all the known features of Nature into one system--" In a word, the whole relations of animals, etc., to surrounding Nature and to each other, are regarded under the one view as ultimate facts, or in the ultimate aspect, and interpreted theologically; under the other as complex facts, to be analyzed and interpreted scientifically. The one naturalist, perhaps too largely assuming the scientifically unexplained to be inexplicable, views the phenomena only in their supposed relation to the Divine mind. The other, naturally expecting many of these phenomena to be resolvable under investigation, views them in their relations to one another, and endeavors to explain them as far as he can (and perhaps farther) through natural causes. But does the one really exclude the other? Does the investigation of physical causes stand opposed to the theological view and the study of the harmonies between mind and Nature? More than this, is it not most presumable that an intellectual conception realized in Nature would be realized through natural agencies? Mr. Agassiz answers these questions affirmatively when he declares that "the task of science is to investigate what has been done, to inquire if possible how it has been done, rather than to ask what is possible for the Deity, since we can know that only by what actually exists;" and also when he extends the argument for the intervention in Nature of a creative mind to its legitimate application in the inorganic world; which, he remarks, "considered in the same light, would not fail also to exhibit unexpected evidence of thought, in the character of the laws regulating the chemical combinations, the action of physical forces, etc., etc." [I-6] Mr. Agassiz, however, pronounces that "the connection between the facts is only intellectual"--an opinion which the analogy of the inorganic world, just referred to, does not confirm, for there a material connection between the facts is justly held to be consistent with an intellectual--and which the most analogous cases we can think of in the organic world do not favor; for there is a material connection between the grub, the pupa, and the butterfly, between the tadpole and the frog, or, still better, between those distinct animals which succeed each other in alternate and very dissimilar generations. So that mere analogy might rather suggest a natural connection than the contrary; and the contrary cannot be demonstrated until the possibilities of Nature under the Deity are fathomed.