design are identical, because one as well as the other assumes supernatural agency. He quotes Helmholtz, who says, "Darwin's theory, that adaptation in the formation of organisms may arise without the intervention of intelligence, by the blind operation of natural law;" and then adds, "As Helmholtz distinguishes the English naturalist as the man who has banished design from nature, so we have praised him as the man who has done away with miracles. Both mean the same thing.[47] Design is the miracle-worker in nature, which has put the world upside down; or as Spinoza says, has placed the last first, the effect for the cause, and thus destroyed the very idea of nature. Design in nature, especially in the department of living organisms, has ever been appealed to by those who desire to prove that the world is not self-evolved, but the work of an intelligent Creator." (p. 211) On page 175, he refers to those who ridicule Darwin, and yet are so far under the influence of the spirit of the age as to deny miracles or the intervention of the Creator in the course of nature, and says: "Very well; how do they account for the origin of man, and in general the development of the organic out of the inorganic? Would they assume that the original man as such, no matter how rough and unformed, but still a man, sprang immediately out of the inorganic, out of the sea or the slime of the Nile? They would hardly venture to say that; then they must know that there is only the choice between miracle, the divine hand of the Creator, and Darwin." What an alternative; the Creator or Darwin! In this, however, Strauss is right. To banish design from nature, as is done by Darwin's theory, is, in the language of the Rev. Walter Mitchell, virtually "to dethrone the Creator." Ludwig Weis, M. D., of Darmstadt, says it is at present "the mode" in Germany (and of course in a measure here), to glorify Buddhism. Strauss, he adds, says, "Nature knows itself in man, and in that he expresses the thought which all Idealism and all Materialism make the grand end. To the same effect it is said, 'In Man the All comprehends itself as conscious being (comes to self-consciousness); or, in Man the absolute knowledge (Wissen, the act of knowing) appears in the limits of personality.' This was the doctrine of the Buddhist and of the ancient Chinese." Thus, as Dr. Weis says, "in the nineteenth century of the Christian era, philosophers and scientists have reached the point where the Chinese were two thousand years ago."