intelligence may act according to a law (that is to say, on a preconceived and definite plan). Such law, stated in words, would be no other than the actual observed law of organic succession; a one more general, taking that form when applied to our own planet, and including all the links of the chain which have disappeared. BUT THE ONE LAW IS A NECESSARY SUPPLEMENT TO THE OTHER, AND OUGHT, IN ALL LOGICAL PROPRIETY, TO FORM A PART OF ITS ENUNCIATION. Granting this, and with some demur as to the genesis of man, we are far from disposed to repudiate the view taken of this mysterious subject in Mr. Darwin's book." The sentence in italics is no doubt the one referred to in the letter to Lyell. See Letter 243.), has a sentence with respect to the "Origin," something to the effect that the higher law of Providential Arrangement should always be stated. But astronomers do not state that God directs the course of each comet and planet. The view that each variation has been providentially arranged seems to me to make Natural Selection entirely superfluous, and indeed takes the whole case of the appearance of new species out of the range of science. But what makes me most object to Asa Gray's view is the study of the extreme variability of domestic animals. He who does not suppose that each variation in the pigeon was providentially caused, by accumulating which variations, man made a Fantail, cannot, I think, logically argue that the tail of the woodpecker was formed by variations providentially ordained. It seems to me that variations in the domestic and wild conditions are due to unknown causes, and are without purpose, and in so far accidental; and that they become purposeful only when they are selected by man for his pleasure, or by what we call Natural Selection in the struggle for life, and under changing conditions. I do not wish to say that God did not foresee everything which would ensue; but here comes very nearly the same sort of wretched imbroglio as between freewill and preordained necessity. I doubt whether I have made what I think clear; but certainly A. Gray's notion of the courses of variation having been led like a stream of water by gravity, seems to me to smash the whole affair. It reminds me of a Spaniard whom I told I was trying to make out how the Cordillera was formed; and he answered me that it was useless, for "God made them." It may be said that God foresaw how they would be made. I wonder whether Herschel would say that you ought always to give the higher providential law, and declare that God had ordered all certain changes of level, that certain mountains should arise. I must think that such views of Asa Gray and Herschel merely show that the subject in their minds is in Comte's theological stage of science... Of course I do not want any answer to my quasi-theological discussion, but only for you to think of my notions, if you understand them.