No; whatever force the special Darwinian theory may have to the student of animal life, to the student of man as an animal, it can have very little to him who views man in his higher manifestations. Whatever else it may account for, it never can throw any light on the facts of man’s moral nature. It never can explain the origin of a being who believes in purity or pity. Let the Darwinian, indeed, explain, if he can, how, if man owes his existence and his development, physical, moral, and mental, to success in the struggle for existence—in other words, to natural selection—and this success, in turn, to the exercise of the selfish or combative faculties, or to both combined—faculties which, according to this theory, he must have exercised, his present and previous states taken together, for ages unnumbered—so long, indeed, that they ought to have grown into uncontrollable instincts—and which are the only ones he can have exercised from the beginning, to which, therefore, as the most imperious, all others should be subordinate—let him, we say, explain who can how this tendency to battle, inherited through infinite ages, has not taken complete possession of man, nor caused his life to be a continual strife with his fellows; let him explain how, instead of all this, there _are_ men who have learned, not to hate, but to love their enemies, to compassionate the weak, the poor, and the lowly, to nurse the sick and the dying, to care even for the dead; nay, how it comes that there are men who are guided by the sublime command: “Love them that hate you, bless them that curse you, pray for them that persecute and calumniate you”; or, further yet, how, in spite of the exercise of the selfish and combative faculties, in the struggle for existence, the tendency of which must have been to strengthen by use the organs of destruction, the same organs should gradually disappear, and that in man not one of them should be left. Let him explain, again, how out of mere animality, by “natural selection,” out of the mere brute, in a “struggle for existence,” beings should come—men to whom this would be a law: Be pure; for “he that looketh after a woman to lust after her hath already committed adultery with her in his heart.” There are such men—men to whom this is a law, and who obey it. Will a Vogt or a Büchner believe it? Will a Darwin account for it by “natural selection”? Finally, let him explain how, if man has always been only growing out of some lower condition, he has yet learned, in a measure, to go beyond himself, to harbor an ideal which he has never reached, but towards which he ever strives, inasmuch as he endeavors to fulfil the command of the Son of God: “Be ye perfect, as my heavenly Father also is perfect.” PEACE.