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 the fittest". Since organisms and their environments re-act on each other, slight variations are constantly occurring; living organisms are ever in very unstable equilibrium, chemical association and disassociation are continually going on within them. Some of these changes are advantageous to the organism in the struggle for existence; some are indifferent; some are disadvantageous. Those that are advantageous tend to persist, since the organism possessing them is more likely to survive than its less fortunate competitors, and—since variations are transmissible from parents to progeny—to hand on its favorable variation to its young. On the other hand the disadvantageous variations tend to disappear, since the organism which is by them placed at a disadvantage is likely to perish in the fight for food. Here are the mighty forces that cause evolution; here the "not ourselves which makes for righteousness", i.e., for ever-increasing suitability of the organism to its environment.

It is, of course, impossible in so brief a statement as this to do justice to the fulness of the explanation of all cases of apparent design which can be made in this fashion. The thoughtful student must work out the line of argument for himself. Nor must he forget to notice the argument from the absence of design, the want of adaptation, the myriad failures, the ineptitudes and incompetences of nature. How, from the point of view of design, can he explain the numerous rudimentary organs in the higher animals? What is the meaning of man's hidden rudimentary tail? of his appendix cœci vermiformis? of the branchial clefts and the lanugo of the human being during periods of ante-natal life? of the erratic course of the recurrent laryngeal? of the communication between the larynx and the alimentary canal? I might extend the list over a page. The fact that uninstructed people do not appreciate these difficulties offers no explanation to the instructed who feel their force; and the abuse so freely lavished on the Atheist does not carry conviction to the intellect.

I do not believe in God. My mind finds no grounds on which to build up a reasonable faith. My heart revolts against the spectre of an Almighty Indifference to the pain of sentient beings. My conscience rebels against the injustice, the cruelty, the inequality, which surround me