"As soon, in fact," he writes, "as we acknowledge the exclusive activity of the physico-chemical causes in living (organic) bodies as well as in so-called inanimate (inorganic) nature,"--and this is what Professor Haeckel holds we are bound to do if we accept the theory of descent with modification--"we concede exclusive dominion to that view of the universe, which we may designate as _mechanical_, and which is opposed to the teleological conception. If we compare all the ideas of the universe prevalent among different nations at different times, we can divide them all into two sharply contrasted groups--a _causal_ or _mechanical_, and a _teleological_ or _vitalistic_. The latter has prevailed generally in biology until now, and accordingly the animal and vegetable kingdoms have been considered as the products of a creative power, acting for a definite purpose. In the contemplation of every organism, the unavoidable conviction seemed to press itself upon us, that such a wonderful machine, so complicated an apparatus for motion as exists in the organism, could only be produced by a power analogous to, but infinitely more powerful than the power of man in the construction of his machines."[3] A little lower down he continues:-- "_I maintain with regard to_" this "_much talked of 'purpose in nature' that it has no existence but for those persons who observe phenomena in plants and animals in the most superficial manner_. Without going more deeply into the matter, we can see at once that the rudimentary organs are a formidable obstacle to this theory. And, indeed, anyone who makes a really close study of the organization and mode of life of the various animals and plants, ... must necessarily come to the conclusion, that this 'purposiveness' no more exists than the much talked of 'beneficence' of the Creator."[4]