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exceeding complexity, composed of innumerable constituents 
refrangible in different degrees. We find, secondly, the 
atoms and molecules of bodies gifted with the power of sifting 
solar light in the most various ways, and producing by this 
sifting the colours observed in nature and art. To do this 
they must possess a molecular structure commensurate in 
complexity with that of light itself. Thirdly, we have the 
human eye and brain, so organized as to be able to take in and 
distinguish the multitude of impressions thus generated. The 
light, therefore, at starting is complex ; to sift and select it 
as they do, natural bodies must be complex ; while to take 
in the impressions thus generated, the human eye and brain, 
however we may simplify our conceptions of their action, 
must be highly complex. Whence this triple complexity ? 
If what are called material purposes were the only end to be 
served, a much simpler mechanism would be sufficient. But, 
instead of simplicity, we have prodigality of relation and 
adaptation , — and this apparently for the sole purpose of 
enabling us to see things robed in the splendour of colour. 
Would it not seem that Nature harboured the intention, of 
educating us for other enjoyments than tliose derivable from 
meat and drink? At all events, whatever Nature meant, — 
and it would be mere presumption to dogmatize as to what 
she meant, — we find ourselves here as the upshot of her 
operations, endowed with capacities to enjoy not only the 
materially useful, but endowed with others of indefinite scope 
and application, which deal alone with the beautiful and the 
true.”* 
In how many distinct forms and phrases in the two passages 
cited, does Mr. Tyndall pay homage to the intuitive conviotion 
of purpose, intention, design as seen in the adaptations of 
Nature : “ Nature has proposed to herself”; “ to this end ” ; 
“with this prevision”; “atoms gifted with the power”; “prodi- 
gality of relation and adaptation ” ; “ for the sole purpose ” ; 
“Nature harboured the intention”; “whatever Nature 
meant.” Tyndall is a master of language, whether as the poet 
picturing the Alps, or as the philosopher analyzing and 
defining Nature. In these passages he is the man of science 
upon his own ground, reporting his observations and experi- 
ments. And he tells us that in two of tho most delicate, 
subtle, yet all-pervasive forces of Nature, — heat and light, — 
he finds everywhere traces of intelligence. Since only 
intelligence can harbour an intention, can have a meaning or 
purpose, or act with prevision for an end. 
Two parallel incidents in geology will show that the scientific 
mind intuitively discriminates between Nature and Intelligence. 
* Tyndall on Light, Lee. 1. 
