Such are my reasons for believing that specific forms are not immutable. The affinity of different groups, the unity of types of structure, the representative forms through which foetus passes, the metamorphosis of organs, the abortion of others cease to be metaphorical expressions and become intelligible facts. We no longer look <an> on animal as a savage does at a ship{179}, or other great work of art, as a thing wholly beyond comprehension, but we feel far more interest in examining it. How interesting is every instinct, when we speculate on their origin as an hereditary or congenital habit or produced by the selection of individuals differing slightly from their parents. We must look at every complicated mechanism and instinct, as the summary of a long history, <as the summing up> of{180} useful contrivances, much like a work of art. How interesting does the distribution of all animals become, as throwing light on ancient geography. [We see some seas bridged over.] Geology loses in its glory from the imperfection of its archives{181}, but how does it gain in the immensity of the periods of its formations and of the gaps separating these formations. There is much grandeur in looking at the existing animals either as the lineal descendants of the forms buried under thousand feet of matter, or as the coheirs of some still more ancient ancestor. It accords with what we know of the law impressed on matter by the Creator, that the creation and extinction of forms, like the birth and death of individuals should be the effect of secondary [laws] means{182}. It is derogatory that the Creator of countless systems of worlds should have created each of the myriads of creeping parasites and [slimy] worms which have swarmed each day of life on land and water <on> [this] one globe. We cease being astonished, however much we may deplore, that a group of animals should have been directly created to lay their eggs in bowels and flesh of other,--that some organisms should delight in cruelty,--that animals should be led away by false instincts,--that annually there should be an incalculable waste of eggs and pollen. From death, famine, rapine, and the concealed war of nature we can see that the highest good, which we can conceive, the creation of the higher animals has directly come. Doubtless it at first transcends our humble powers, to conceive laws capable of creating individual organisms, each characterised by the most exquisite workmanship and widely-extended adaptations. It accords better with [our modesty] the lowness of our faculties to suppose each must require the fiat of a creator, but in the same proportion the existence of such laws should exalt our notion of the power of the omniscient Creator{183}. There is a simple grandeur in the view of life with its powers of growth, assimilation and reproduction, being originally breathed into matter under one or a few forms, and that whilst this our planet has