Further, as Mr. Schiller afterwards admits, the very smallness of the number of successful variations makes against intelligence rather than for it, and he practically surrenders his position in the statement, "the teleological and anti-teleological interpretation of events will ever decide their conflict by appealing to the facts; for in the facts each finds what it wills and comes prepared to see." After this lame conclusion it is difficult to see what value there is in Mr. Schiller's own examination of the "facts." Not that it is strictly correct to say that the facts bear each view out equally. They do not, and Mr. Schiller only justifies his statement by converting the Darwinian position, which is teleologically negative, into an affirmative. The Darwinian, he says, denies intelligence as a cause of evolution. What the Darwinian does is to deny the validity of the evidence which the teleologist brings to prove his case. The Theist asserts mind as a cause of evolution. The Darwinian simply points out that the facts may be explained in quite another way and without the appeal to a quite unknown factor. And here one might reasonably ask, why, if there is a directive mind at work, are there variations at all? Why should the "directive intelligence" not get earlier to work, and instead of waiting until a large number of specimens have been produced and then looking them over with a view to "directing" the preservation of the better specimens, why should it not set to work at the beginning and see that only the desirable ones make their appearance? Certainly that is what a mere human intelligence would do if it could. But it is characteristic of the "Divine Intelligence" of the Theist that it never seems to operate with a tenth part of the intelligence of an ordinary human being. Moreover, Mr. Schiller writes quite ignoring the fact that the "directive intelligence" does not direct the preservation of the better specimens. What it does, if it does anything at all, is to kill off the less favoured ones. Natural Selection--the point is generally overlooked by the Theistic sentimentality of most of our writers--does not preserve anything. Its positive action is not to keep alive but to kill. It does not take the better ones in hand and help them. It seizes on all it can and kills them. It is the difference between a local council that tried to raise the standard of health by a general improvement of the conditions of life, and one that aimed at the same end by killing off all children that failed to come up to a certain standard. The actual preservation of a better type is, so far as Natural Selection is concerned, quite accidental. So far as Natural Selection operates it does so by elimination, not by preservation. Mr. Schiller's other plea in favour of Design is concerned with the conception of progress. He points out that while degeneration and stagnation both occur in nature, yet--