Also about 19 species of Noctuæ, Tortrices, etc., genera undetermined. 83 species determined. 47 species undetermined. 19 species, genera undetermined. 149 Total number of species collected. THE THEORY OF EVOLUTION. Mr. W. C. Hewitson § refers to a paper by Mr. Roland Trimen, wherein, speaking of the wonderful metamorphoses of a species of Papilio, the latter says, "Entomologists, no less than naturalists generally, appeared content with a child-like wonder at this and kindred facts, and let them pass as things inscrutable until Mr. Darwin gave us a rational explanation of these phenomena." Mr. Hewitson remarks, "I must say, and I hope that † Represented by sketch only in Brit. Mus. Coll. (placed among Saturniida); but it is certainly a Geometer, and presents similarities to the Ennomida and Boarmida. Is allied to genus Chorodna from Hindostan ; resembles Semiothisa, Feld. Very closely approaches the English M. notata. § "Exotic Butterflies," vol. iv. "Trans. Linn. Soc." I may do so without giving offence to any one, that I prefer the child-like attitude of former naturalists to the childish guesses of those of the Darwinian school. Mr. Trimen, if I understand him rightly, gives this (may I call it a dream?) as a supposition only. Mr. Bates, in his address as President of the Entomological Society, speaks of it as an established fact." I have constantly endeavoured to oppose the theory of evolution which is now so widely accepted, and for this reason—that while there are some who, believing in revelation, consider evolution to be one of the natural laws ordained by the Creator, there are others who uphold the theory in order to throw back the idea of creation to an immeasurable distance, and thus, even if they do not go so far as disbelieving in a Supreme Being, prepare the way for the denial of a personal God Who in any way influences the present order of Nature, and of Whom, therefore, we are individually independent. This destroys all the foundations of personal religion. There is a God. He has given us two Books. He reveals Himself to the spiritual part of our nature in His Word, and to our bodily and intellectual capacities in His Works-in Nature. The two revelations coming from one source must agree. There is, however, nowadays an infinite number of shades of opinion on these subjects, and there is also a conflict between science and religion, which is most deplorable, especially as it has, I fear, driven many into unbelief, or at least into honest doubt; and while it is very easy to explain the origin of the evil, it is more difficult to correct it. Whereinsoever scientific men have attempted to disprove certain spiritual truths or doctrines, such as the efficacy of prayer, the possibility of miracles, etc., they have dealt with things outside their province. Mathematics, physics, biology, do not afford an explanation of the spiritual world. The finite mind cannot comprehend the Infinite, but it may apprehend it by accepting revealed truth. On the other hand, whereinsoever ecclesiastical dogmatism has decreed certain explanations of phenomena or conditions of the natural world, which explanations have been proved to be contrary to fact by scientific discoveries; therein such dogmas are manifestly erroneous, and are the results of human interpretations of the text of Scripture; which writings were inspired, not to teach man what he might find out for himself, not to instruct in natural science, but to reveal how the creature may approach the Creator. In each case, therefore, the apologists of party have argued from the known to the unknown, and the result has been a confusion of ideas-generally, if not invariably, the result of a warped or bigoted intellect. It is, however, only so far as we receive God's revealed truth that we can really appreciate the wonders of the natural world. Unity in design, variety in carrying out that design, is evident throughout the whole of organic and inorganic nature. It is not e-volution, but re-volution. All revolves in a circle : the solar system, among the ten thousands of others, coursing rapidly through space; the earth, with its marvellous duplex motion, at once revolving on its axis (which has not only the movement which produces the seasons, but a far more complex one-the precession of the equinoxes), and also revolving round the sun, to all of which we are absolutely insensible; organic life, in our world, the germ, growth, reproduction, decay. The theory of evolution as applied to these phenomena is far more inconceivable than that which theology presents. As touching organic life, I may quote a sentence I came across some years ago: "Supposing the cycle of life to be a spiral instead of a circle, it may ascend or descend, expand or contract; but this does not connect it with other similar spirals, the separate origin of which is to be separately accounted for." It is a fundamental axiom of evolutionists that organisms have gone on improving in complexity and form. The inspired record of creation states the fact, which geological scientists have only recently proved, of the successive introduction of higher forms, concluding with man. But the original families continue to-day more or less in the same conditions as when first introduced. There has been multiplication of genera, of species; also infinite degradation and degeneration; but no evolution in the real sense of a lower producing a higher type. It is surprising to me that thinking men, scientific workers, who refuse to accept anything unless it be actually proven, should dogmatize as they do about evolution. I grant that the theory is enticing, but I absolutely deny that, even by the latest discoveries, they have any grounds for stating that the theory is proven. Therefore, it is remarkable that while they demand faith from their followers in theories which are, at least, unsatisfactory— though they throw the main weight of this odium on the imperfection of the geological record—they should deny to their opponents the consolation of faith in things which are unseen and are eternal. Is it evolution or degeneration? Evolutionists leave all to Nature, and, by demanding countless ages for Nature to work, they can throw dust in the eyes of their disciples, and ignore the unnumbered missing links necessary to substantiate their theory by simply referring to the imperfections of the geological record, on which alone they trust. Degeneration demands merely the recognition of a law which can be seen working in our midst, starting with, at least, the same premises of leaving all to Nature. During the historic period-a term too short for evolutionists to attend to all the improvements in animals or plants have been owing to cultivation; the improved species, when left to themselves, rapidly returning to the original type form. Man alone has within him a power for which no evolutionists can account, and for which only revelation can give a satisfactory reason—a power which enables him to go forward; while at the same time he has always within him the elements of degeneration, which, if not overcome, too often lower him to the condition of a mere animal, even if they do not degrade him below the brute beast whose sole thoughts are of to-day. Life is too short, its duties are too momentous, for us to spend our few days in speculation. One thing is evident-man has a body, and is a spirit which will live for ever. Revelation tells him how to prepare for that future life. Meanwhile there are thousands who, knowing, believing in, and loving this grand truth, can afford a few hours occasionally, in the ever-increasing struggle for existence, to devote to the study of nature. If they approach it with the feelings of the psalmist"Lord, how manifold are Thy works! in wisdom Thou hast made them all "—to them the study is not only of the deepest interest in itself, but, by increasing their knowledge and appreciation of the wonderfully intricate works of the great Creator, it assures them that if He can so carefully arrange the complicated adjustments which are necessary for the well-being of the whole organic world, and can watch over all the smallest organisms that He has created, so much the more they, who are formed in His image, after His likeness, are His special care. Thus, amid the thousand ills they suffer, they may, through Nature, be again led up to Nature's God, and acknowledge that He, the Omniscient, the Omnipresent, the Omnipotent, "hath done all things well." * Dr. J. C. Shairp says, "The ground of all religion, that which makes it possible, is the relation in which the human soul stands to God. This relation is the root one, and determines what a man really is. As À Kempis says, 'What thou art in the sight of God that thou truly art.' The practical recognition of this relation as the deepest, most vital, most permanent one, as that one which embraces and regulates all others-this is religion. And each man is religious just in proportion as he does practically so recognize this bond, which binds him to his Maker."† * "Culture and Religion in some of their Relations," pp. 14, 15. † Senhor Arthur Vianna de Lima, son of H. E. the Baron de Iaurú, Brazilian Minister at Berlin, has just (December, 1885) published a work entitled, "Exposé sommaire des théories transformistes de Lamarck, Darwin, et Hæckel." The Morning Post, in a lengthy telegram from its correspondent in Vienna, dated December 7, concludes thus: "M. Lima's book is destined to create a sensation in literary and scientific circles, and will powerfully contribute to throw ridicule on a modern school of philosophers, who have done very little towards the perfection of man and the progress of science." It is much to be regretted that the Morning Post, a distinctly religious paper, should have inserted such unqualified praise of a book which is evidently written by an avowed Atheist. I feel compelled, therefore, to give one or two extracts, which will at once show the tendency of the work. After most violent vituperation against the credibility of Holy Scripture, and a blasphemous allusion to our blessed Lord, "one of the sons of Mary' (p. 275), the author proceeds (p. 276): "The constant observation of nature leads to this necessary conclusion, and the only true one-the eternity of matter in motion." He considers he has then settled the matter, and sees no difficulty in the illogical statement that follows (p. 278): if we allow "Creation, it is necessary to suppose that it is the work of an Almighty workman (artisan tout puissant), we must then ask, 'Who, then, was the father of God?' As to admitting that the Creator Himself had no beginning, that He existed uncreate |