This is droll reading, when one considers that the “evolutionist” is the only sort of naturalist who has much occasion to employ his “capacity for generalization” upon “the accumulated facts” in their bearing upon the problem of the origin of species; since the “special creationist,” who maintains that they were supernaturally originated just as they are, by the very terms of his doctrine places them out of the reach of scientific explanation.  Again, when one reflects upon the new impetus which the derivative hypothesis has given to systematic natural history, and reads the declaration of a master in this department (the President of the Linnean Society) that Mr. Darwin “has in this nineteenth century brought about as great a revolution in the philosophic study of organic Nature as that which was effected in the previous century by the immortal Swede,” it sounds oddly to hear from Dr. Dawson that “it obliterates the fine perception of differences from the mind of the naturalist, . . . . destroys the possibility of a philosophical classification, reducing all things to a mere series, and leads to a rapid decay in systematic zoology and botany, which is already very manifest among the disciples of Spencer and Darwin in England.”  So, also, “it removes from the study of Nature the ideas of final cause and purpose”—­a sentence which reads curiously in the light of Darwin’s special investigations, such as those upon the climbing of plants, the agency of insects in the fertilization of blossoms, and the like, which have brought back teleology to natural science, wedded to morphology and already fruitful of discoveries.  The difficulty with Dr. Dawson here is (and it need not be underrated) that apparently he cannot as yet believe an adaptation, act, or result, to be purposed the apparatus of which is perfected or evolved in the course of Nature—­a common but a crude state of mind on the part of those who believe that there is any originating purpose in the universe, and one which, we are sure, Dr. Dawson does not share as respects the material world until he reaches the organic kingdoms, and there, possibly, because he sees man at the head of them—­of them, while above them.  However that may be, the position which Dr. Dawson chooses to occupy is not left uncertain.  After concluding, substantially, that those “evolutionists” who exclude design from Nature thereby exclude theism, which nobody will deny, he proceeds (on page 348) to give his opinion that the “evolutionism which professes to have a creator somewhere behind it . . . . is practically atheistic,” and, “if possible, more unphilosophical than that which professes to set out from absolute and eternal nonentity,” etc.