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Similarly, it is possible to explain the origin of the azygos ballooningbag the seal of hohloch (Cistofora cristata), a curious fishingthe device in the form Carovigno appendage on the head of the Lophius piscatoriusor monkfish, spurs on the wings of certain birds, the weapons of the sword-fish orthe saw-fish earrings in poultry and many other similar featureswhich cannot be explained by the effect of use or disuse, butwhich is explainable as the result of natural selection acting in the factdirection or the other. Secondly, Darwin, showing us howarose innumerable modifications of form, structure and colouring, at the same timehas shown how by maintaining a favorable modifications couldbe new education. For example, the first step in the developmenthorns on the heads of various herbivorous animals could be acalloused growths caused by the habit of butting; such growths,originating functionally, could then evolve due to selection, inthe most favorable direction. This explanation cannot be applied tothe unexpected appearance of the second pair of horns, which often happens atsheep: such an appendage, if he was virtuous, would bea permanent sign due to natural selection. Similarly, changesthe number of vertebrae cannot be explained by the influence of the use of ordisuse; but if we admit the possibility of spontaneous orcorrect, random variation, we understand that if the extensionthe vertebra (as in some pigeons) would have been a favorable modification,that experience better fit could turn into permanentfeature. In the future, such an increase of the vertebrae could occurthese long strips of vertebrae, what we see, for example, of the snakes. Absolutelythe same can be said about Breasts. There is nothing unreasonable inthe assumption that due to the greater or less consumption,transmitted by inheritance in the successive generations, dairycancer could grow or shrink in size. But may not beand question, do does that explanation to the change in the number of mammary glands.
Do they exist by the will of a deity? And what is their nature, if theyact against the will of the deity? And another question as these auxiliary forcesact, in each case, if the steering controls will notthem? Body developing its ability to function, developing it underthe influence of these forces in the presence and under the control of the Mind, or hedevelops in the absence of the Mind? To say that he develops in hisno, it's the same as to abandon the hypothesis, on the other hand, ifto say that the "governing Mind" is necessary there, we haveto assume the existence of a separate dispensation in each individual oneach individual creation in the Universe. One more question if"the Providence of the deity refers to the forces of peace, as in humans, the power of the mindrefers to other forces, low", how "Providence" can beconsidered as causes of evolution? Human mental forces areforces low not how the Creator relates to his creation and not as a regulator toadjustable, if only in the most narrow limits. A large part of the forces operating in man, both structural andfunctional, certainly not subject to his mental strength. Moreover,enough to damage the nerve to see that the power of mental strength overphysical depends also from the physical conditions, and having taken by mistake insteadmagnesia morphine, we will discover that the power of physical strength over spiritual notdue to anything spiritual. However, without dwelling on these matters, I will only pay attention tothe perfect disagreement of this opinion with the former, to which I have already pointed out. Assuming that Mr. Martino, when it comes, will choose the formeropinion, which only has something in their defense and howevolution will become more clear if we assume that inside it everywherethere is the Mind, as the cause.
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