The type belongs to natural history. The one principle at the basis of scientific criticism is, as we have seen, the conception of literary history as a process, and of the work of art as a product. The work of art is, then, a moment in a necessary succession, governed by laws of change and adaptation like those of natural evolution. But how can the conception of values enter here? Excellence can be attributed only to that which attains an ideal end; and a necessary succession has no end in itself. The "type," in this sense, is perfectly hollow. To say that the modern chrysanthemum is better than that of our forbears because it is more chrysanthemum-like is true only if we make the latter form the arbitrary standard of the chrysanthemum. If the horse of the Eocene age is inferior to the horse of to-day, it is because, on M. Brunetiere's principle, he is less horse-like. But who shall decide which is more like a horse, the original or the latter development? No species which is constituted by its own history can be said to have an end in itself, and can, therefore, have an excellence to which it shall attain. In short, good and bad can be applied to the moments in a necessary evolution only by imputing a fictitious superiority to the last term; and so one type cannot logically be preferred to another. As for the individual specimens, since the conception of the type does not admit the principle of excellence, conformity thereto means nothing. The work of art, on the other hand, as a thing of beauty, is an attainment of an ideal, not a product, and, from this point of view, is related not at all to the other terms of a succession, its causes and its effects, but only to the abstract principles of that beauty at which it aims. Strangely enough, the whole principle of this contention has been admitted by M. Brunetiere in a casual sentence, of which he does not appear to recognize the full significance. "We acknowledge, of course," he says, "that there is in criticism a certain difference from natural history, since we cannot eliminate the subjective element if the capacity works of art have of producing impressions on us makes a part of their definition. It is not in order to be eaten that the tree produces its fruit." But this is giving away his whole position! As little as the conformity of the fruit to its species has to do with our pleasure in eating it, just so little has the conformity of a literary work to its genre to do with the quality by virtue of which it is defined as art.