Simple constructions may, indeed, be due to pure accident as well as deliberate art, inasmuch as they presuppose but few and easy conditions. Complex constructions, on the contrary, provided they be systematic and not chaotic, are not producible by accident, but only by art, because they require numerous and complicated conditions. Operating individually, the unconscious factors of inorganic nature can produce simple and homogeneous constructions such as crystals. Operating in uncoördinated concurrence with one another, these blind and unrelated agencies produce complex chaotic formations such as mountains and islands, mere heterogeneous conglomerates, destitute of any determinate size, shape, or symmetry, constructions in which every single item and detail is the result of factors each of which is independent of the other. In short, the efficacy of the unconscious and uncoordinated physicochemical factors of inorganic nature is limited to fortuitous results, which serve no purpose, embody no intelligible law, convey no meaning nor idea, and afford no æsthetic satisfaction, being mere aggregates or sums rather than natural units and real totalities. But it does not extend to the production of complex systematic formations such as living organisms or human artefacts. Left to itself, therefore, inorganic nature might conceivably duplicate the simplest artefacts such as the chipped flints of the savage, and it might also construct a complex heterogeneous chaos of driftwood, mud, and sand like the Great Raft of the Red River, but it would be utterly impotent to construct a complicated telic system comparable to an animal, a clock, or even an organic compound, like chlorophyll. In this connection, it is curious to note how extremely myopic the scientific materialist can be, when there is question of recognizing a manifestation of Divine intelligence in the stupendous teleology of the living organism, and how incredibly lynx-eyed he becomes, when there is question of detecting evidences of human intelligence in the eoliths alleged to have been the implements of a “Tertiary Man.” In the latter case, he is never at a loss to determine the precise degree of chipping, at which an eolith ceases to be interpretable as the fortuitous product of unconscious processes, and points infallibly to the intelligent authorship of man, but he grows strangely obtuse to the psychic implications of teleology, when it comes to explaining the symmetry of a starfish or the beauty of a Bird of Paradise.