Mr. Wallace, in "The Theory of Natural Selection," devotes a chapter to the consideration of the objections urged by the Duke of Argyll, in his work on the "Reign of Law," against that theory. Those objections are principally two: first, that design necessarily implies an intelligent designer; and second, that beauty not being an advantage to its possessor in the struggle for life, cannot be accounted for on the principle of the survival of the fittest. The Duke, he says, maintains that contrivance and beauty indicate "the constant supervision and interference of the Creator, and cannot possibly be explained by the unassisted action of any combination of laws. Now, Mr. Darwin's work," he adds, "has for its main object to show that all the phenomena of living things--all their wonderful organs and complicated structures, their infinite variety of form, size, and color, their intricate and involved relations to each other--may have been produced by the action of a few general laws of the simplest kind, laws which are in most cases mere statements of admitted facts." (p. 265) Those laws are those with which we are familiar: Heredity, Variations, Over Production, Struggle for Life, Survival of the Fittest. "It is probable," he says, "that these primary facts or laws are but results of the very nature of life, and of the essential properties of organized and unorganized matter. Mr. Herbert Spencer, in his 'First Principles' and in his 'Biology,' has, I think, made us able to understand how this may be; but at present we may accept these simple laws, without going further back, and the question then is, Whether the variety, the harmony, the contrivance, and the beauty we perceive, can have been produced by the action of these laws alone, or whether we are required to believe in the incessant interference and direct action of the mind and will of the Creator." (p. 267)[16] Mr. Wallace says, that the Duke of Argyll maintains that God "has personally applied general laws to produce effects which those laws are not in themselves capable of producing; that the universe alone with all its laws intact, would be a sort of chaos, without variety, without harmony, without design, without beauty; that there is not (and therefore we may presume that there could not be) any self-developing power in the universe. I believe, on the contrary, that the universe is so constituted as to be self-regulating; that as long it contains life, the forms under which that life is manifested have an inherent power of adjustment to each other and to their surroundings; and that this adjustment necessarily leads to the greatest amount of variety and beauty and enjoyment, because it does depend on general laws, and not on a continual supervision and rearrangement of details." (p. 268) "The strange springs and traps and pitfalls found in the flowers of Orchids, cannot," he says, "be necessary _per se_, since exactly the same end is