If such is the case when the changes observable in nature are viewed as strictly evolutional, much more so is it when they are traced to the lower activity of natural selection. Mr. J. J. Murphy well remarks that “the facts of variability being the greatest in the lowest organisms, while progress has been most rapid among the higher ones, shows that there is something in organic progress which mere natural selection among spontaneous variations will not account for.”[392] Elsewhere the same writer declares that “no solution of the questions of the origin of organisation and the origin of organic species can be adequate which does not recognise an organising intelligence over and above the common laws of matter”—_i.e._, the laws of self-adaptation to circumstances and natural selection.[393] This organising intelligence is supposed to have been bestowed once for all on vitalised matter by the Creator, so as to prevent the necessity of separately organising each particular structure,[394] although it is suggested that man’s spiritual nature may be a direct result of creative power.[395] Mr. Wallace objects to the law of “unconscious intelligence,” that “it has the double disadvantage of being both unintelligible and incapable of any kind of proof.”[396] This is true enough, but it has the equally serious defect of reintroducing the notion of special “creation,” with all the difficulties attendant on the origin of matter, and the separate existence of independent spiritual and material substances. Mr. Wallace himself is so much struck with the imposing position occupied by man that he thinks that “a superior intelligence has guided the development of man in a definite direction and for a special purpose, just as man guides the development of many animal and vegetable forms.”[397] He supposes, moreover, that “the whole universe is not merely dependent on, but actually _is_, the WILL of higher intelligences, or of one supreme intelligence.”[398] It seems to me, although Mr. Wallace thinks otherwise, that this notion completely undermines the hypothesis of natural selection. If not only the whole universe, but also a particular portion of it—man—has been divinely “willed,” analogy will lead us to believe that every other portion of the whole has thus originated.