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the second volume of his work on Man, to the consideration of Darwinism. He expresses his opinion of it, after high commendation, in the following terms. He says that it cannot be doubted that Darwin's "theory turns the Creator and his occasional intervention in the revolutions of the earth and in the production of species without any hesitation out of doors, inasmuch as it does not leave the smallest room for the agency of such a Being. The first living germ being granted, out of it the creation develops itself progressively by natural selection, through all the geological periods of our planets, by the simple law of descentno new species arises by creation and none perishes by divine annihilation- the natural course of things, the process of evolution of all organisms and of the earth itself, is of itself sufficient for the production of all we see. Thus Man is not a special creation, produced in a different way, and distinct from other animals, endowed with an individual soul and animated by the breath of God; on the contrary, Man is only the highest product of the progressive evolution of animal life springing from the group of apes next below him."1

1 Vorlesungen über den Menschen, seine Stellung in der Schoep

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After this no one can be surprised to hear him say, that "the pulpits of the orthodox, the confessionals of the priests, the platforms of the interior missions, the presidential chairs of the consistories, resound with protestations against the assaults made by Materialism and Darwinism against the very foundations of society." (p. 286) This he calls "Das Wehgeschrei der Moralisten" (the Wail of the Moralists). The designation Moralists is a felicitous one, as applied to the opponents of Vogt and his associates. It distinguishes them as men who have not lost their moral sense; who refuse to limit their faith to what can be proved by the five senses; who bow to the authority of the law written by the finger of God, on the hearts of men, which neither sophistry nor wickedness can effectually erase. All Vogt thinks it necessary to reply to these Moralists is, "Lasst sie bellen, bis sie ausgebellt haben (Let them bark till they are tired). "Ende."

""

Haeckel.

Dr. Ernst Haeckel, Professor in the University of Jena, is said to stand at the head of

fung und in der Geschichte der Erde. Von Carl Vogt. Giessen, 1863, vol. ii. p. 260.

the living naturalists of Germany. His work
on "Natural History of Creation" contains a
course of lectures delivered to the professors,
students, and citizens of Jena. It is, therefore,
somewhat popular in its character. The abil-
ity of the writer is manifest on every page.
The distinctness of his perceptions, precis-
ion of language, perspicuity of style, and the
strength of his convictions, give the impression
of a man fully master of his subject, who has
thought himself through, and is perfectly sat-
isfied with the conclusions at which he has
arrived. At the same time it is the impression
of a man who is developed only on one side;
who never looks within; who takes no cogni-
zance of the wonders revealed in conscious-
ness; to whom the intuitions of reason and of
the conscience, the sense of dependence on a
will higher than our own - the sense of obli-
gation and responsibility are of no account,
in short a man to whom the image of God en-
stamped on the soul of man is invisible. This
being the case, he that is least in the kingdom
of heaven is greater than he.

1

Haeckel admits that the title of his book, "Natural Creation," i. e. creation by natural laws, is a contradiction. He distinguishes,

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however, between the creation of substance and the creation of form. Of the former he says science knows nothing. To the scientist matter is eternal. If any one chooses to assume that it was created by an extramundane power, Haeckel says he will not object. But that is a matter of faith; and "where faith begins, science ends." The very reverse of this is true. Science must begin with faith. It cannot take a single step without it. How does Haeckel know that his senses do not deceive him? How does he know that he can trust to the operations of his intellect? How does he know that things are as they appear ? How does he know that the universe is not a great phantasmagoria, as so many men have regarded it, and man the mere sport of chimeras? He must believe in the laws of belief impressed on his nature. Knowledge implies a mind that knows, and confidence in the act of knowing implies belief in the laws of mind. "An inductive science of nature," says President Porter, "presupposes a science of induction, and a science of induction presupposes a science of man."1 Haeckel, however, says faith 1 The Science of Nature versus the Science of Man. By Noah Porter, President of Yale College. New York, 1871, p. 29.

is the mere product of the poetic imagination; science, of the understanding; if its conclusions come into conflict with the creations of the imagination, the latter, of course, must give way.1

He says, there have ever been two conflicting theories of the universe: the one, monistic; the other, dualistic. The one admits of only one substance, matter; the other of two, matter and mind. He prefers to call the former monism rather than materialism, because the latter term often includes the idea of moral materialism, i. e. the doctrine that sensual pleasure is the end of life; a doctrine, he says, much more frequently held by princely churchmen than by men of science. He maintains, however, that "all knowable nature is one; that the same eternal, immutable (ehernen, brazen) laws are active in the life of animals and plants, in the formation of crystals, and the power of steam; in the whole sphere of biology, zoology, and botany. We have, therefore, the right to hold fast the monistic and mechanical view, whether men choose to

1 Natürliche Schöpfungsgeschichte. Von Dr. Ernst Haeckel, Professor in der Universität Jena. Zweite Auflage, Berlin, 1873, pp. 8, and 9.

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