f  ■ 
 I  ^ 
 
 Mi 
 
 -'m^^^wm 
 
 1  -^  I  i^ 
 
.Will"'     >  .*    »  ••'.'-•>«'  •      .    '»':'».'^''       {»<.;  \-' .  f' v'/   Ji.{ 
 
 .  r 
 
 PRINCETON,    N.    J. 
 
 5/5 
 
 BL  240  .P25  1880 
 Painter,  Richard  Budd. 
 Science  a  stronghold  of 
 belief 
 
 A 
 
I 
 
 ^ 
 
PEOSPECTUS. 
 
 The  foUoiving  is  tJie  scheme  of  the  worh  in  ifs  entirety, 
 one  Volume  of  which  is  herewith.  The  plan  of  the  ivhole  is, 
 however,  more  fully  described  in  the  Introduction, 
 
 SCIENCE  A  STEONGHOLD  OF  BELIEF 
 
 OE, 
 
 SCIENTIFIC   AND    COMMON-SENSE    PROOFS    OF    THE 
 REASONABLENESS   OF  RELIGIOUS  BELIEF, 
 
 AS    BASED    ON   A 
 
 3plaiu  aitK  CantJitJ  ^tiitfu  of  l^aturc  aiiK  tijc  ^niptuvfs" ; 
 
 THE  WHOLE  FORMING  A  GENERAL   PRACTICAL  VIEW  OP  BELIEF,  AND 
 AN  OPPOSITION  TO  MODERN  DOUBT  AND  INFIDELITY. 
 
 SECTION  I. — On  Conceit  in  Science  and  Philosophy. 
 
 SECTION  II.— God  in  Natuee. 
 
 (      A  simple  account  of  the  Elementary  things  of 
 
 Division  1.  ^CwEA-Tio-^i—  Matter,  Force,  Spirit :  and  of  the  different 
 
 /  phases  of  Spirit  as  seen  in  Life,  Heason,  Instinct,  «&c. 
 
 Division  2. — The  Organism  (the  plant  or  the  animal). 
 Division  3. — Causes. 
 
ii  P7'0spectiis. 
 
 SECTION  III.— God  in  Evolution. 
 
 SECTION  IV.— God  in  the  Scriptures. 
 
 SECTION  v.— Hindrances  to  Belief. 
 
 SECTION  VI. — General  Summary  of  the  tvhole  Work;  and 
 ITS  Conclusions. 
 
 The  above  Sections  into  which  the  subject  matter  of  the  whole  "Work 
 is  divided  will  be  discussed  in  five  separate  Volumes,  forming  a  Series. 
 Each  Volume  will  be  complete  in  itself  as  to  the  especial  subjects  of 
 which  it  treats ;  but  if  it  be  desired  to  consider  the  whole  question  of 
 Belief — as  viewed  by  the  Author — all  the  Volumes  must  be  read  in 
 consecutive  order. 
 
 VOLU]\IE  I.  comprises  Section  I.  and  Section  II.  as  far  as  the  end 
 of  its  first  division,  and  contains  a  simple  account  of  Matter, 
 Forces,  Spirit,  and  the  outcome,  or  different  manifestations  of 
 Spirit  as  seen  in  Life,  Mind,  &c. 
 
 (Surmnan/  of  Contents. — Matter — Force — Spirit — Intellect  of  Man — Nervous 
 svstcm — Reason  and  Instinct — "Will — Memory — Language — Language  in  animals 
 — Facial  expression — Pleasure  and  pain — The  pure  instincts.) 
 
 VOLUME  II.  The  Organism. — This  will  contain  the  second 
 division  of  Section  II,  and  give  a  plain  untechnical  description  of 
 the  Organism,  and  of  how  the  Elementary  things  of  Creation, — 
 Matter,  Force,  and  Spirit  (described  in  the  previous  Volume) — 
 can,  when  united  and  working  together,  constitute  the  living 
 organism — be  it  plant  or  animal. 
 
 {Summary  ofCon'onts. — An  Organism  defined — Protoplasm  or  Bioplasm — Blood 
 and  Sap — Tissues — Bones,  &c. — Skin,  hair,  feathers — Circulation — Digestion — . 
 Respiration — Growth — Special  senses — Reproduction — Development — Embryology 
 — Disease — Death,  &c.,  &c.) 
 
Prospectus.  iii 
 
 VOLUME  III.  Causes. — This  will  embrace  the  third  division  of 
 Section  II.,  and  will  contain  a  plain  discussion  on  the  causes  of 
 things. 
 
 {Summary  of  Contents. — Necessity — Fitness — Chance — Design  and  Causation.) 
 
 VOLUME  IV.  God  in  Evolution. — This  will  comprise  Section  III., 
 and  contain  an  untechnical  description  and  discussion  of  the  theories 
 of  Evolution  and  Darwinism. 
 
 (^Summary  of  Contents. — The  struggle  for  existence,  and  tlie  survival  of  the  fittest 
 — Inheritance — Variation — Habit — Development — Man  and  the  ape — Chemical 
 and  physical  evolution — Evolution  of  nerves,  of  intellect,  &c.,  &c.,  &c.) 
 
 VOLUME  V.  God  in  the  Sceiptures. — This  will  contain  Sections 
 IV.,  v.,  and  VI,  and  will  consist  of  a  common-sense  as  well  as 
 scientific  examination  of  the  Scriptures  in  proof  of  their  truth, 
 together  with  a  consideration  of  some  of  the  hindrances  to  Belief. 
 
 {Summary  of  Contents. — The  first  chapters  of  Genesis — Authenticity  of  Scriptures 
 — Anthropomorphic  expressions — Symbols — Evidences  of  design  in  construction 
 of  Bible — God  and  evolution — Savages  and  worship — Antiquity  of  Man — 
 Religions  of  old,  &c.,  &c.,  &c.). 
 
 All  the  above  Volumes  are  in  an  advanced  state,  and,  it  is  hoped, 
 will  be  issued  in  succession  at  intervals  of  eight  or  ten  months — that  is, 
 if  the  way  in  which  the  present  Volume  is  received  justifies  their 
 publication. 
 
SCIENCE  A  STRONGHOLD   OF  BELIEF. 
 
"The  works  of  Nature  and  tlie  words  of  Revelation  display- 
 religion  to  mankind  in  characters  so  large  and  visible  tliat  those 
 who  are  not  quite  blind  may  in  them  see  and  read  the  first  prin- 
 ciples and  most  necessary  parts  of  it,  and  from  thence  penetrate 
 into  those  infinite  depths  filled  with  the  treasures  of  Wisdom  and 
 Knowledge." — Locke. 
 
SCIENCE  A  STRONGHOLD 
 OF    BELIEE; 
 
 OR, 
 
 SCIENTIFIC  AND  COMMON-SENSE  PEOOFS  OF  THE 
 EEASONABLENESS  OF  EELIGIOUS  BELIEF, 
 
 AS   BASED    ON   A 
 
 3^lmx  antJ   CautiiK   ^tvCttv  of  feature  antJ   tijt  ^cnpturt^. 
 
 THE  WHOLE  FORMING  A  GENERAL  PRACTICAL  VIEW  OF  BELIEF,  AND  AN 
 OPPOSITION  TO  MODERN  DOUBT  AND  INFIDELITY. 
 
 BY 
 
 EICHARD   BUDD   PAINTER,   M.D.,   F.R.C.S. 
 
 SontJon : 
 SAMPSON  LOW,  MARSTON,  SEARLE,  &  RIYINGTON, 
 
 CEOWN    BUILDINGS,    188,   FLEET    STREET. 
 
 1880. 
 
 [y//Z  rights  reserved. 1 
 
LONDON  : 
 
 GILBERT  AND   KIVINGTON,    PRINTERS, 
 
 ST.   JOHN'S  SQUARE. 
 
PHIITCEITOIT 
 .fttC.  IV1AB1882 
 THSOIiOGIG&Ii 
 
 TO   THE 
 PKAISE,    HONOUR,    GLORi^,    AND 
 WORSHIP  OF   GOD. 
 
PREFACE. 
 
 In  the  following  pages  it  is  proposed  to  lay  before  the  reader 
 in  respect  to  the  subjects^  treated  of,  an  outline  of  the  evi- 
 dences dedncible  from  them  in  favour  of  holding  a  belief  in 
 God,  and  the  Scriptures,  such  as  may  be  considered  leasonable 
 according  to  the  dictates  of  a  common-sense  judgment  as  en- 
 lightened and  aided  by  the  teachings  of  science,  and  as  opposed 
 to  the  doctrines  of  modern  scepticism. 
 
 The  general  plan  of  the  volume  is  to  present  a  plain  sketch 
 of  the  nature  of  matter,  force,  and  spirit,  as  far  as  science  and 
 common  sense  can  decipher  them;  and  to  show  that  they  could 
 not  have  come  of  themselves  by  haphazard  ;  and  could  not 
 work  solely  by  their  own  self-created  powders  ;  but  must  have 
 arisen,  and  must  work,  according  to  the  design  and  purpose  of 
 a  Supernatural  power.  It  will  also  be  endeavoured  to  be 
 proved,  that  the  vital  principle,  or  life  force,  is  a  distinct  force, 
 and  a  specially  created  thing;  and,  above  all,  that  the  intel- 
 lectual mind,  or  spirit  of  man,  is  a  quality  not  only  superior 
 to,  but  essentially  different  from,  the  mind  of  animals. 
 •  The  author  is  an  old  and  devoted  student  in  science,  and  it 
 will  be  seen  that  his  constant  object  throughout  is  to  endea- 
 vour, in  a  strictly  scientific  spirit — as  distinguished  from  a 
 mere  blind  and  dogmatic  faith — to  reconcile  modern  scientific 
 discoveries,  and  theories,  and  philosophic  modes  of  thought, 
 Avith  the  old  belief  in  God  and  the  Bible,  such  as  was,  and  is 
 held  by  so  many  of  the  wisest  and  best  men  of  the  past,  and  of 
 the  present. 
 
 The  inquiry,  which   has   resulted   in   this  work,  was,  in  the 
 ^  As  to  other  subjects  see  "  Prospectus '^  on  the  fly-leaf. 
 
xii  PREFACE. 
 
 first  instance,  undertaken  many  years  ago,  solely  for  personal 
 guidance,  and  in  consequence  of  feeling  as  a  young  man,  that 
 the  pui-suit  of  science  was  tending  to  bring  in  question  the  old 
 truths  I  had  been  taught  as  a  child  ;  but  having  long  ago  be- 
 come convinced  of  the  soundness  of  the  conclusions  I  arrived 
 at,  and  having  found  great  satisfaction  and  comfort  from  the 
 line  of  thought,  and  mode  of  investigation  pursued,  I  now  ven- 
 ture to  present  to  others  my  mode  of  examining  the  subject, 
 trusting  it  may  aiford  aid  to  such  as  may  not  have  adopted  a 
 similar  method,  or  had  similar  experiences. 
 
 I  would,  at  the  onset,  draw  the  particular  attention  of  the 
 reader  to  the  fact  that  in  writing  down  my  ideas,  one  of  the 
 main  aud  earnest  objects  I  have  had  before  me  has  been  to 
 present  the  subjects  discussed,  in  such  a  simple  and  untechnical 
 manner,  as  that  all  persons,  however  unscientific,  hut  who  will 
 devote  i^eal  attention  to  the  facts  and  arguments  adduced,  shall 
 be  placed  in  a  position  to  form  a  reasonable  opinion  for  them- 
 selves. For  the  same  motive  it  has  been  my  constant  endea- 
 vour to  give  dispassionate  arguments  on  both  sides  of  the  many 
 questions  considered,  and  to  afford  such  explanations  on  tech- 
 nical points  as  to  render  feasible  a  due  comprehension  of  the 
 subject,  in  order  not  only  that  the  reader  may  judge  for  him- 
 self, but  that  he  may  be  in  a  position — as  I  hope — to  arrive  at 
 the  conclusion  I  would  fain  wish  to  assist  him  in  coming  to, 
 viz.  :  the  holding  of  an  enlightened,  and  firm  Belief  and  Faith 
 in  God,  and  the  Scriptures,  by  conviction,  and  as  established 
 by  reason. 
 
 As  may  be  gathered  from  the  title,  the  foundation  of  this 
 work  is  based  on  science,  and  my  object  in  this  is  threefold. 
 First,  because  I  think  that  next  to  the  Scriptures  as  the  word 
 of  God,  there  is  nothing  by  wdiich  He  is  more  plainly  revealed 
 than  by  His  works — which  works,  be  it  noted,  it  is  the  office 
 of  science  to  investigate  and  explain,  as  far  as  man's  compre- 
 hension can  fathom  them  ;  and  secondly,  because  I  am  very 
 desirous  of  meeting  the  Unbelieving  Materialists  on  their  own 
 
PREFACE.  xiii 
 
 ground,  and  opposing — and,  as  I  believe,  destroying  their 
 position  by  means  of  their  own  weapons  ;  and  thirdly,  I  base 
 this  work  on  science,  because  I  wish  to  try  and  aid  the 
 efforts  of  those  writers  who  have  already  taken  up  the 
 question  of  Belief  in  its  Scientific  aspects,  by  offering  a 
 more  extended  and  special  treatment  of  some  of  the  branches 
 of  the  subject,  than  has  hitherto,  I  believe,  been  at- 
 tempted. 
 
 A  part  of  my  method  I  am  aware  will  be  objected  to  by 
 some  very  excellent  men,  because  it  consists  in  blending  reli- 
 gious and  scientific  inquiry  ;  whereas,  according  to  their  view 
 — and  they  hold  such  with  earnest  contention — religion  should 
 be  kept  separate  from  science  and  philosophy.     I,  on  the  con- 
 trary, think  that  they   should  be    considered  together,  and  my 
 object  throughout   will  be  to  combine  religion,   science,  and 
 philosophy  ;  and   I  maintain  that  they   ought  not  to  be  sepa- 
 rated ;  for  it  seems  to  me  that  in  the  same  way  as  you  cannot 
 reasonably  enter  on  the  study  of  any  one  of  the  sciences,  or 
 on  any  branch  of  philosophy,   as   a   distinct  investigation,  and 
 without  considering  other  cognate  departments  of  knowledge  ; 
 so  especially  would  it    be    unreasonable — indeed,  impossible, 
 with  a  due  regard  to  a  broad  and  full  understanding  of  the 
 subject — to  enter  on  an  examination  of  religion,  and  at  the 
 same    time    banish    the    sciences    and    philosophy    from    the 
 mind.     And  in  like  manner  as  I  believe  this  to  be  true  for 
 religion,  so,  too,'^I  believe  is  it  that  even   science  and  philo- 
 sophy cannot    be  fully    and    rationally    examined,   except  in 
 conjunction   with,  and  as    aided,  illumined,  and    checked   by 
 the  lights  and    sanctions    of   religion.     The  book  of  nature 
 (including    man's    intellect)   must    be    studied    in    connexion 
 with  the  book  of  Revelation — the  Bible — if  it  is  wished  to 
 be  comprehended  as  far  as  man  is  permitted  so  to   do.     In 
 my  opinion — and  I  distinctly  hold  it — it  is  impossible  judi- 
 ciously and  reasonably  to   dissever,  and  isolate  one  of  these 
 main  branches  of  knowledge,  and  thought,  and  fact,  the  one 
 from    the  other,  if  the  sole  object    be  truth.     For  example. 
 
XIV 
 
 PREFACE. 
 
 you  cannot  arrive  at  full  knowledge  concerning  either  subject 
 if  you  separate  physics  from  chemistry — logic  from  naatheraatics 
 — history  from  politics.  Neither  can  you  reasonably  separate 
 the  full  consideration  of  the  human  mind  as  apart  from  matter. 
 Then  neither  in  like  manner,  as  I  hold,  can  you  separate 
 the  Natural,  from  the  Supernatural — the  Seen  from  the 
 Unseen. 
 
 Let  me  ask  then,  if  religion  solely  of  all  the  mental  cogita- 
 tions, and  branches  of  knowledge,  is  to  be  isolated  from  the 
 rest,  and  to  be  considered  alone  ? 
 
 Putting  aside  for  a  moment  the  question  of  propriety, 
 would  this  be  philosophical  and  reasonable  ?  "  Oh  !  but,"  dog- 
 matically affirm  some  philosophers,  '■'■you  must  Jceep  separate  the 
 consideration  of  physics  and  metaphysics  " — the  natural,  and  the 
 supernatural.  But  why  the  "  must  "  ?  I  contend  that — even 
 irrespective  of  the  religious  view  of  the  question — it  is  not  in 
 accordance  with  true  philosophy,  to  attempt  any  artificial 
 separation  of  the  various  facts,  and  evidences,  and  modes  of 
 thought  in  regard  to  any  subject  in  the  whole  range  of  things 
 that  come  within  the  scope  of  man's  cognition.  I  was  always 
 led  to  understand  that  the  true  method  of  philosophy  was  to 
 reason  from  "  the  known  to  the  unknown,"  and  to  seize  and 
 use  the  known  of  whatever  kind. 
 
 It  is  quite  true  at  the  same  time,  that  we  can  only  judge  j^^//^ 
 concerning  what  we  can  really  know,  and  see,  and  prove  to 
 demonstration  ;  and  sceptics,  I  am  aware,  say  that  religion  is 
 nothing  more  than  "  poetical  and  emotional  superstition  and  sur- 
 mise." But  because  there  are  some  things  that  we  cannot  see 
 and  understand  so  completely  as  others,  and  that  we  must 
 accept  in  some  measure  in  faith,  would  it  be  philosophic  to 
 ignore  all  such  things  as  we  can  only  partially  discern,  and 
 understand  ;  and  positively  to  refuse  to  put  any  credence  in 
 their  existence  even  although  there  may  be  safe  clues  to  them 
 by  the  ways  of  reason  and  analogy,  induction  and  revelation  ? 
 clues  which  to  the  minds  of  many  men  of  genius,  have 
 yielded  proofs,  little,  if  at  all  short  of  actual  demonstration, 
 proofs  so  clear  as  to  have  been  amply  satisfactory  in  respect  of 
 
PREFACE.  XV 
 
 religion  to  such  men  as  Newton  and  Shakespeare  ;  Butler  and 
 Paley  ;  Faraday,  Herschel,  and  Owen  ! 
 
 Why,  in  pure  science,  faith  (scientific)  is  in  constant  re- 
 quisition ;  and  is  acquiesced  in  ;  and  the  scientific  nse  even  of 
 the  "  imagination  "  has  been  called  largely  into  service,  and  is 
 warmly  accepted  as  a  necessity  in  working  out  many  problems. 
 
 Then  surely,  to  refuse  any  credence  in  religious  belief,  and  in 
 the  highest  branches  of  metaphysics,  and  the  supernatural  (1  do 
 not  mean  "  spiritualism,"  as  to  that  see  page  220)  after  such 
 men  as  I  have  named  above,  have  been  satisfied  with  it,  is  as 
 foolish  as  it  would  be  for  a  traveller  in  nearing  an  unexplored 
 land  ivliose  existence  had  been  proved,  but  on  the  actual  shores 
 of  which  no  man  could  set  foot — it  would  be  as  foolish,  I  say, 
 for  such  a  traveller  on  just  glimpsing  this  land — the  unseen 
 icorld — to  hurry  back  and  say  there  was  no  such  place,  and  no 
 such  Ruler,  or  King,  or  First  Power  in  it — God — (as  it  had 
 been  reported  there  was)  simply  because  the  reports  and  belief 
 of  others  did  not  fit  with  his  theories,  or  because  he  could  not 
 make  out  all  about  it;  as  for  the  Materialistic  philosopher  to 
 say  "  there  is  no  supernatural," — "  there  is  no  God," — and  to 
 have  no  faith  in  the  existence  of  such,  merely  because  he  can- 
 not understand,  or  weigh,  or  measure,  or  analyze  Him  ! 
 
 Why  such  a  state  of  opinion  would  be  the  very  height  of 
 philosophic  conceit ! 
 
 According  to  my  view  then — and  I  hold  it  very  earnestly — 
 Religion  and  Science  are  mutually  helpful  to  one  another  in 
 the  elucidation  of  truth,  and  to  understand  the  one  or  the  other 
 properly,  you  must  study  both  together — the  book  of  Revela- 
 tion and  the  book  of  Nature, — just  as  you  must  study  Physics 
 and  Chemistry  together,  &c.,  &c. 
 
 What  can  you  know  of  Causation  without  reading  the  Bible  ? 
 and  what  can  you  know  of  the  works  of  Nature  unless  you  study 
 conjointly  Astronomy,  Physics,  Chemistry,  Anatomy,  &c.,  &c.? 
 
 Truly  religion  is  greatly  indebted  to  science,  and  science  is 
 equally  beholden  to  religion  !  How  comparatively  limited 
 and  narrow  is  even  the  believer's  view,  unless  his  mind  is  en- 
 larged, and  his  knowledge  widened,  by  the  acquisition  of  the 
 
xvi  PREFACE. 
 
 marvels  made  known  to  us  by  science  !     What  but  science  tells 
 ns  of  how  the  Universe  consists  of  matter  and  forces  con- 
 stituted, and   working,   by  Power  and  Design  ;    of   how  the 
 countless  stars  that  crowd  space  are  as  big  or  bigger  than  our 
 sun — how  that  our   sun   has  planets,  and  therefore  that  judg- 
 ing by  analogy  it  may  be  presumed  that  the  stars  too  have  their 
 attendants — all  working  in  harmony  ?     Of  how  all   physical 
 and  chemical   things   work   by  laws — of  how   organisms   are 
 developed  from  germs  and  seeds  ;  and  it  is  science  only  which 
 tells  us  exactly  as  to  the  nature  of  the  intimate  structure  and 
 functions  of  these  ;  and  so  on,   and   so  on.     In  fact   science 
 rightly  pursued  is  a  religion   in   itself,  and  it  is  in  that  sense 
 that  I,  and  those  who  think  with  me,  rejoice  in  tracing  out  God 
 in  His  marvellous   design,  and  works.     It  is  therefore  only  by 
 means  of  science  that  we  can  at  all  realize — and  even  then  only 
 feebly — the  power,  and  vastness,  and  marvels  of  God's  creation, 
 from  the  spheres  rolling  in  space,  to  the  microscopic  speck  ; 
 which   latter  when  looked  at  by  the  aid  of  science,   reveals 
 beauties  and  perfections  as   astonishing  even  as  the   gigantic 
 wonders  of  the  heavenly  bodies. 
 
 And  in  the  same  way  we  can  only  by  means  of  a  study  of 
 the  Bible  and  religioD,  apprehend — however  imperfectly — the 
 Author  of  all  these  wonders  and  beauties. 
 
 Religion  and  science  therefore  must  be  studied  together,  if 
 you  would  understand  as  much  of  each,  and  of  God,  as  it  is 
 possible  for  man  to  do.  And  indeed  we  may — as  a  very  im- 
 perfect simile— say,  that  to  consider  by  itself  one  of  these 
 branches  of  knowledge  only,  would  be,  in  an  insignificant  way, 
 like  studying  a  sculptor's  works  without  knowing  anything  of 
 liira,  or  reading  his  writings  (equivalent  to  Bible)  or  a  memoir 
 of  him  :  or  conversely,  like  studying  his  writings  aud  memoir 
 without  ever  having  examined  his  carved  works.  (This  beino- 
 like  those  persons  who  study  the  Bible  without  studying  the 
 works  of  Natui-e). 
 
 Having  thus  given  my  reasons  for  blending  the  consideration 
 of  Religion,  Science,  and  Philosophy;  it  may  next  be  desirable  to 
 say  that  I  shall  not  treat  my  subject  by  means  of  the  dogmatic 
 
PREFACE. 
 
 quotation  of  texts,  but  use  tbem  only  as  aids  to  my  main  argu- 
 ment, and  in  a  manner  which  I  hope  may  be  deemed  reasonable. 
 
 But  there  is  another  topic  besides  religion  proper,  which  I 
 shall  be  blamed  by  some  persons  for  mixing  up  with  pure 
 science — and  that  is  the  subject  of  Spirit — the  Spirit  of  God 
 — the  Spirit  of  life — the  Spirit  of  Man.  I  can  only  reply 
 that  in  my  opinion  no  thorough  consideration  of  creation 
 and  its  works,  and  ways  (science),  could  be  complete  without 
 it.  1  would  specially  guard  the  reader,  however,  from  thinking 
 I  am  inclined  to  the  doctrines  of  what  is  called  ^^ Spiritualism^ 
 Far  from  that,  as  see  page  220. 
 
 But  if  I  am  blamed  for  mixing  up  the  subject  of  ^^  spirit  " 
 with  a  conjoint  or  blended  consideration  of  religion  and 
 "  nature,"  and  science,  in  so  far  as  the  Spirit  of  God,  the  Spirit 
 of  Life,  and  the  Spirit  of  Man  are  concerned,  how  much  more 
 shall  I  be  condemned  by  some,  and  derided  by  others,  for  bring- 
 ing in,  and  even  dwelling  and  insisting  on  a  due  consideration 
 of  Sin,  the  Spirit  of  Evil,  Satan. 
 
 But  I  shall  not  heed  such  anticipated  disapproval,  because  I 
 entirely  believe  that  no  examination  of  the  essential  causes  and 
 state  of  this  world  and  some  of  the  things  in  it,  as  we  now 
 have  experience  of,  can  be  thorough,  unless  a  full  consideration 
 is  given  to  the  influence  of  the  Great  Blight,  not  only  on 
 spiritual  and  moral,  but  also  on  material  things.  Indeed  I 
 have  no  clearer  conviction  than  that  it  is  impossible  to  form 
 any  reasonable  hypothesis  concerning,  or  comprehend  in  any 
 rational  degree  some  of  the  phases  and  developments  of 
 spiritual,  moral,  and  organic  things,  as  to  their  causes  and 
 working,  and  various  attributes  and  effects,  unless  we  grant 
 not  only  a  spirit  of  goodness  but  also  a  spirit  of  evil,  a  God  and 
 a  Devil  ;  and  that  you  look  on  this  world  as  being  at  present 
 in  a  measure  the  scene  of  a  state  of  conflict  between  them. 
 Depend  on  it,  if  this  world  in  all  its  details  is  fully  and  can- 
 didly examined  and  scanned,  one  can  come  to  no  other  con- 
 clusion than  that  it  is  a  world  fallen  from  its  first  estate  of 
 beauty,  and  order,  and  love,  and  that  it  is  now  blighted  in 
 some  respects  by  Evil,  and  that  much  in  it,  as  we  now  see  it, 
 
 a 
 
xviii  PREFACE, 
 
 is  due  to  tlie  malice  of  him  who  is  called  the  "God  of  this 
 world." 
 
 This  to  some  persons  may  appear  wild,  but  I  think  that  I 
 shall  be  able  to  prove — as  has  been  previously  said— that  one 
 cannot  reasonably  and  even  scientifically  comprehend  in  a  just 
 degree  this  world  and  its  various  things  and  attributes,  unless 
 we  acknowledge  the  Spirit  of  Mischief  such  as  is  asserted  and 
 portrayed  by  the  Scriptures,  and  such  as  has  exerted  a  cor- 
 rupting influence  in  times  past,  does  so  now,  and  will  do,  we 
 are  told,  for  a  further  season,  until  that  period  when  he  shall 
 be  cast  down.  (See  ''Death,''  '' RapaciUj,''  and  ''Chance,'' 
 Vols.  II.  and  III.) 
 
 It  may  be  proper  next  to  say  that  some  explanation  may  be 
 due  to  the  believer  as  well  as  to  the  unbeliever,  for  the  author's 
 attempt  to  treat  as  a  whole,  so  vast  and  important  a  matter  as 
 Belief,  and  the  many  abstruse  and  enormous  questions  con- 
 nected with  it,  in  so  comparatively  brief  a  manner  as  they 
 must  be  in  this  volume  and  those  to  follow  it,  even  if  justi- 
 fiable for  him  to  treat  at  all,  so  gigantic,  so  profound,  and  so 
 difficult  a  subject. 
 
 The  apology  is  this. 
 
 That  almost  overwhelmingly  great  as  is  the  subject,  it  is 
 nevertheless  one  so  urgently  important,  that  every  person  who 
 thinks  himself  a  reasonable  being,  is  bound  as  a  primary  duty 
 to  consider  it — in  however  imperfect  a  manner — to  the  utmost 
 of  his  ahility  and  knowledge. 
 
 "  Now  science  is  long,  but  life  is  short,"  and  knowing  by  his 
 experience  in  science,  and  in  the  former  practice  of  his  pro- 
 fession, the  full  truth  of  this  axiom,  the  author  is  most  anxious 
 to  contribute  his  mite  towards  supporting  the  old  truths  of 
 belief,  in  opposition  to  the  present  rapid  growth  of  scepticism, 
 especially  that  of  the  scientific  kind.  He  full  well  knows  how- 
 ever, the  limited  extent  of  his  own,  and  of  every  separate 
 person's  knowledge,  and  the  fallibility  of  his  own,  and  of  every 
 individual's  j  udgmcnt,  hut  he  knows  too  it  is  hy,  and  according  to 
 the  kind,  or  state,  or  grasp,  or  decision  of  every  one's  judgment, 
 
PREFACE.  xix 
 
 however  right  or  however  wrong,  and  according  to  that  only, 
 ihat  every  person  must  abide,  whether  it  be  in  regard  to  the 
 estimation  in  which  his  opinions  and  conduct  may  be  viewed 
 by  God  (if  such  be  granted)  or  by  his  fellow-men,  or  by  him- 
 self on  full  reflection. 
 
 Acknowledging,  therefore,  how  conscious  he  is  of  his  own 
 imperfection  of  information,  and  of  his  own  liability  to  err  in 
 regard  to  a  subject  that  no  man  can  grasp  as  a  whole — God 
 and  His  system — hut  uihicli  every  man  must  nevertheless  encom- 
 2)ass  and  try  to  understand  to  the  best  oj  his  ability  for  himself 
 tlie  author  pleads  finally  the  earnestness  of  his  own  con- 
 victions, and  his  desire  that  others  should  if  possible  share 
 them. 
 
 Let  not  any  man  put  off  a  full  personal  consideration  of  this 
 subject.  Death  must  occur  to  all,  even  to  the  most  gifted  alike 
 as  to  the  most  ignorant.  Let  all  men  (especially  such  as 
 doubt)  consider  that  illness  may  occur  at  any  moment,  and 
 every  one  of  experience  will  say  that  the  sick-bed  is  not  the 
 place  for  scientific  or  philosophical  deliberation.  Let  the 
 doubter  reflect  too,  that  there  may  at  his  last  hour,  be  no  oppor- 
 tunity for  pondering,  or  that  his  mind  may  not  be  clear.  Lives 
 there  the  man  who  can  in  full  health  of  mind  and  body  declare 
 "  there  is  no  God  and  no  devil  and  no  immortality,  of  that  I 
 am  positive  "  ?  But  if  there  be  such  a  man,  can  he  say  so  cer- 
 tainly noiVf  what  his  opinion  will  be  w^hen  he  feels  that  death  is 
 at  hand  ? 
 
 Let  him  reflect  then  on  the  possibility  of  his  poor 
 mind  being  suddenly  surprised  by  illness  of  body  in  the 
 midst  of  a  conflict  of  hazy  theories,  and  of  his  passing 
 away  in  doubt  and  the  agony  of  a  dreadful  uncertainty 
 as  to  the  future,  in  place  of  an  end  full  of  the  resignation, 
 hope,  and  trust,  such  as  is  the  blessed  privilege  of  the 
 believer. 
 
 The  writer  has  witnessed  death-beds  of  all  kinds,  and  while 
 he  is  too  much  penetrated  with  the  scientific  method,  to  wish 
 any  one  to  try  to  believe,  simply  in  blind  faith,  what  he  does  not 
 think  reasonable,  still  he  implores  sceptics  by  an  act  of  volition, 
 
 a  2 
 
XX  PREFACE. 
 
 to  wish  to  believe.     Let  that  be  done  and  all  will  be  well,  "  Seek, 
 and  ye  shall  fhul." 
 
 Considering  the  vastness  of  the  subject,  the  reader  must  not 
 expect  that  all  the  topics  entered  on  can  be  treated  exhaus- 
 tively, but  yet  it  will  be  the  aim  of  the  author  in  this  volume 
 and  in  the  others  of  the  series,  to  endeavour  to  embrace  and 
 discuss  all  the  most  salient  facts  and  arguments  (especially  the 
 scientific)  that  appear  to  his  mind  as  important,  and  that  can 
 be  adduced  either  for  or  against  the  views  he  entertains  as  a 
 believer. 
 
 And  I  would  add,  speaking  directly  in  the  first  person,  that 
 I  have  blinked  or  slurred  over  no  fact  or  argument  that  has 
 occurred  to  my  mind  as  contradictory  to  the  views  I  entertain. 
 Indeed  I  have  considered  such  with  the  closest  attention, 
 because  it  is  not  simply  a  thesis  I  have  endeavoured  to  write;  or 
 that  I  have  sought  merely  to  air  myself  before  the  world  as  a 
 partisan  and  upholder  of  a  particular  theory;  but  it  is  that  I 
 have  earnestly  sought  to  analyze,  to  test,  to  probe,  and  to  prove 
 the  old  rock  of  truth  on  which  so  many  millions  of  men  have 
 relied,  and  tn  which  I  have  sought  to  build  my  own  belief  and 
 rule  for  conduct  in  this  world,  and  my  faith  and  hope  in  a 
 future  one  ;  and  I  may  add  further,  that  my  own  mind  is  so 
 constituted  that  a  single  doubt,  until  explained  away,  would  be 
 fatal  to  my  conviction.  No  doubt  therefore  or  conflicting  view 
 that  has  presented  itself  has  been  smothered  or  hustled  out  of 
 my  mind,  but  each  one  has  been  fully  considered  to  the  utmost 
 extent  of  my  reason,  my  knowledge,  and  my  judgment. 
 
 There  is  another  point  to  which  I  would  particularly  draw 
 attention.  Of  course  in  discussing  such  a  subject  there  are 
 some  questions  attempted  in  a  measure  to  be  answered  which 
 no  man  can  really  and  fully  fathom.  In  each  such  instance 
 my  excuse  for  offering  a  conjectural  answer  is  because  that  in 
 the  present  state  of  restless  inquiry,  a  reason  is  expected  to  be 
 offered  for  everything.  In  making  the  attempt  therefore  to 
 answer  some  of  these  recondite  questions,  I  do  so  not  because 
 
PREFACE.  xxi 
 
 I  am  certain  I  am  always  right  as  to  the  exact  way  in  which  I 
 may  put  it,  but  because  I  may  adduce  a  reasonable  hypothesis 
 from  the  believer's  side  of  the  argument  (which  though  he 
 knows  to  be  true  in  the  concrete,  he  may  not  be  able  to  analyze 
 completely  in  all  its  details)  and  thus  to  show  the  sceptics  at 
 the   least,  that  they  have  not  all  the  theoretical  reasoning  at 
 their  disposal.     At  the  same  time,  however,  it  has  been  my  en- 
 deavour never  to  forget  the  scientific  basis  and  method  on  which 
 the  work  is  founded,  and  never  to  surmise  on  any  other  founda- 
 tion than  what  I  trust  may  be  considered  reasonable  as  well  as 
 reverent.     And  further,  on  this  score  the  reader  is  requested  to 
 bear  in  mind  throughout,  that  every  argument  and  every  theory 
 concerning  the  unknown,  is  made  and  advanced,  not  with  the 
 futile  attempt   to  dogmatically  solve  hidden  mysteries  which 
 others   have  failed  to  make  clear,  but  simply  to  endeavour  in  a 
 plain  manner  to  reconcile  what  we  see  in  nature,  and  what  we 
 read  in  the  Bible,  with  what  we  can  comprehend  of  both,  and  of 
 our  own  selves,  by  the  exercise  of  plain  common  sense,  as  aided 
 by  science,  in  such  a  way  as  to  uphold  the  truth  of  those  ancient 
 writings  which  so  many  of  our  wisest  ancestors  and  compeers 
 have  considered,  and  do  hold  to  be  sacred. 
 
 I  know,  as  I  have  previously  said,  that  I  shall  have  the  taunt 
 thrown  at  me  by  some,  that  I  have  attempted  in  one  work  (this 
 and  the  volumes  to  follow  it)  to  do  for  a  number  of  abstruse 
 subjects,  what  men  of  the  highest  intellects  have  failed  to  com- 
 pass, even  perhaps  as  to  one  of  the  many,  when  treated  sepa- 
 rately. But  then  I  beg  the  reader  to  remember  what  I  have 
 already  stated,  that  this  is  a  personal  argument  on  a  subject 
 that  no  man  can  entirely  grasp  so  as  to  thoroughly  compre- 
 hend, but  one  nevertheless  which  everyhody  mu&t  consider  and 
 settle  for  himself  to  the  best  of  his  ability.  Therefore  I  only 
 pretend  to  present  my  OAvn  view,  and  those  of  other  men  as  far 
 as  I  can  gather  and  understand  them,  and  leave  the  matter 
 thus  summarized  and  argued  for  the  reader's  own  reflections. 
 
 And  thus  I  send  forth  my  book,  strong  to  the  fullest  extent 
 of  mj   convictions  in  regard  to  the  truths  it  advocates,  but 
 
xxii  PREFACE. 
 
 fully  conscious  nevertheless,  of  bow  much  better  many  of  the 
 facts  and  arguments  given  in  it  might  have  been  stated. 
 
 As  to  these  imperfections,  I  beg  the  critic  to  bear  in  mind  in 
 so  far  as  mere  faults  of  style,  and  phrase  are  concerned,  that 
 I  am  not  a  literary  man  by  profession,  and  as  to  tautology 
 which  I  am  aware  I  have  been  greatly  guilty  of — I  ask  too  for 
 his  leniency  ;  because  as  ray  sole  object  has  been  to  endeavour 
 to  convince,  I  have  very  frequently  chosen  by  repetition,  and 
 by  putting  previously  used  arguments  in  fresh  lights,  rather  to 
 brave  condemnation  for  prolixity,  than  to  run  the  risk  of  fail- 
 ing to  make  myself  clear.  Indeed,  as  this  work  is  addressed 
 to  the  general  reatler — as  well  as  the  scientific  —  I  have  not 
 adopted,  but  rather  endeavoured  to  avoid,  the  brief  terseness, 
 and  rigid  formality  of  a  strictly  scientific  treatise. 
 
 But  now  we  come  to  a  point  open  to  more  serious  criticism 
 — to  the  question  of  the  truth  of  the  main  principles,  and  state- 
 vients,  and  arguments  of  the  book — but  concerning  these, 
 (although  I  hope  they  will  meet  the  approval  of  the  believing 
 critic),  I  ask  for  no  quarter  from  the  unbeliever. 
 
 Of  course  as  to  such  points  as  those  of  "  Organic  Mind,'' 
 "  Consciousness,''  &c.,  these  are  subjects  on  which  every  man 
 has  a  right  to  criticize  according  to  his  own  view — whether  a 
 believer  or  an  unbeliever — and  if  unfavourably  put  towards 
 me,  I  must  accept  such  with  a  good  grace.  All  adverse  criticism 
 therefore  on  the  subjects  I  have  mentioned,  or  on  any  similar 
 questions,  or  on  any  minor  errors,  would  fail  to  affect  me. 
 
 I  will  now,  however,  make  bold  to  point  out  the  subjects 
 that  the  critic,  if  unfavourably  disposed,  should  direct  his  atten- 
 tion to,  and  on  which  I  should  alone  consider  his  criticism  would 
 have  any  real  value. 
 
 These  subjects — as  to  those  contained  in  this  volume — are  to 
 prove  that  1  am  unreasonable  as  to  my  arguments  concerning  the 
 "  Supernatural;"  and  of  the  impossibility  of  things  having  come 
 as  they  now  are  by  a  ^^purposeless  self -creation,"  and  "  self- 
 action."  Then  to  show  me  wrong,  if  he  can,  as  to  my  judgment 
 concerning  the  existence  of  a  distinct  "  Vital  Principle  ;"  and 
 as  to  my  view  of  the  difference  between  "  Reason  and  Instinct :" 
 
PREFACE. 
 
 and  to  prove  that  it  is  more  reasonable  to  suppose  that  the 
 "  Pure  Instincts  "  are  self-acquired,  than  that  they  are — as  I 
 hold — a  result  of  endowment  ;  and  so  on  as  to  other  cognate 
 subjects.  That  is  to  say,  in  short,  that  disregarding  any  minor 
 faults,  there  may  be  in  the  book,  I  challenge  him  to  prove  me 
 wrong,  and  ask  him  to  put  me  right  if  he  can  prove  I  am 
 wrong,  as  to  the  fundamental  principles  of  my  work. 
 
 In  future  volumes  I  shall  also  challenge  him  on  the  subjects 
 0^ '' Design,''  "  Causation,''  ''Necessity,"  ''Fitness,"  &c. 
 
 Nor  let  the  materialistic  philosopher  say  he  will  not  criticize 
 my  book,  because  religion  and  science  shonld  be  kept  separate ; 
 for  he  should  reflect  that  he  himself  does  not  keep  them  apart, 
 when  he  argues  as  he  is  so  fond  of  doing,  against  the  believer's 
 ideas  concerning  "  soul,"  and  "  prayer  ;"  the  Biblical  account 
 of  Creation,  and  the  "  old  conception  of  God." 
 
 The  very  fact  of  his  deriding  the  believer  as  to  these  sub- 
 jects, and  explaining  them  in  his  own  way,  is  really  a  very 
 active  conjoint  consideration  of  the  would-be  severed  subjects, 
 for  he  scoffs  at  religion  by,  or  in  consequence  of,  his  scientific 
 notions  and  arguments. 
 
 There  is  another  subject  to  which  I  must  allude.  It  is  that 
 I  fear  it  may  be  thought  I  have  used  the  ideas  of  some  authors 
 without  due  acknowledgment,  but  in  writing  on  so  vast  a  sub- 
 ject— and  writing  too  in  these  days  of  multifarious  reading  of 
 books,  reviews,  journals,  &c.,  it  is  almost  impossible  to  make 
 copious  references. 
 
 There  are,  nevertheless,  four  authors  I  must  thank  in  general 
 and  grateful  terms — Dr.  Carpenter,  and  Professors  Beale,  Par- 
 ker, and  Mivart,  from  whose  writings  and  lectures  I  have 
 derived  great  assistance. 
 
 The  learned  in  science  and  philosophy  will  know  what  I 
 have  borrowed  from  them  ;  and  also  be  able  to  judge  how 
 much  of  what  I  say  is  original  on  my  part  in  regard  to  some 
 of  the  subjects  they  have  discussed.  In  justice  to  myself 
 however,  there  is  one  most  important  idea  which  I  may  be 
 supposed  by  some  to  have  derived  from  Professor  Mivart,  viz  : 
 the  surmise  that  what  I  call   "  Organic    Mind "    or     "  Life 
 
xxiv  PREFACE. 
 
 Force,^^  and  which  lie  calls  the  ^^  Principle  of  Individuation,''^  is 
 a  more  important  constituent  of  an  individual  plant  or  animal, 
 than  the  material  parts  of  which  the  organism  is  composed. 
 Now  this  leading  idea  of  my  whole  argument  concerning  life 
 and  its  attributes,  I  had  conceived  long,  long  before  I  read 
 Professor  Mivart's  remarks — indeed  it  is  one  of  the  most  pro- 
 minent bases  of  the  whole  work  in  so  far  as  life  and  mind  are 
 concerned. 
 
 Of  course  it  does  not  signify  as  to  this,  who  glimpsed  the 
 idea  first,  whether  a  Greek,  2000  years  ago,  or  a  modern 
 author,  but  a  man  likes  to  get  the  credit  of  what  he  believes  to 
 be  original  as  far  as  his  own  thought  is  concerned. 
 
 In  the  next  place,  and  in  view  of  the  fact  that  this  work 
 will  throughout  deal  largely  with  the  subject  of  religion,  it 
 may  be  proper,  I  should  declare  my  Creed.  I  am  a  staunch 
 Protestant,  and  a  member  of  the  Church  of  England  ;  but  I 
 have  no  extreme  sectarian  views,  and  the  reader  need  not  fear 
 any  narrowness  from  me  in  that  respect. 
 
 I  may  add  in  conclusion,  that  at  one  time  I  had  an  idea  of 
 publishing  this  work  anonymously,  thinking  that  such  might 
 be  better  than  to  send  forth  a  book  on  such  a  subject  with  a 
 name  attached  to  it  of  a  comparatively  unknown  person.  But 
 on  full  consideration  I  determined  otherwise,  because  I  thought 
 it  so  very  important  that  it  should  be  known  to  the  reader  that 
 the  author  was  not  a  clergyman,  or  other  minister  of  religion, 
 whose  views  might  be  professionally  biassed,  but  that  the 
 w^'iter  was  a  practitioner  in  medicine  and  surgery.  It  appeared 
 to  me,  that  such  a  fact  would  much  enhance  the  force  of  the 
 book,  because  it  is  undeniable,  that  in  no  one  pursuit  does  a 
 follower  of  it  combine,  in  an  equal  degree,  knowledge  of  such 
 various  kinds  as  does  the  "  doctor."  He  must  be  acquainted, 
 more  or  less,  with  the  bases  of  all  natural  knowledge.  Chemistry, 
 Physics,  and  Anatomy,  (which  can  be  only  learnt  early  in  life,) 
 with  Physiology,  Medicine,  and  Surgery  ;  the  Microscope  and 
 Comparative  Anatomy  ;  with  Botany,  leading  on  in  many  men 
 
PREFACE.  x^v 
 
 to  Zoology,  Geology,  and  Palceontology.  In  fact  Astronomy 
 is  the  only  one  of  the  natural  sciences  with  which  most  doctors 
 as  a  rule  in  the  present  day,  have  not  some  acquaintance  ;  and 
 lastly,  but  most  importantly,  no  one  but  the  doctor  has  such 
 full  experience,  by  direct  observation,  of  life,  of  disease,  of 
 death,  of  mind  in  all  its  phases,  both  healthy  and  'diseased,  and 
 of  the  practical  working  of  religious  belief ;  or  of  infidel  in- 
 difference. 
 
 Consequently  it  appeared  to  me  from  all  this,  that  by  stating 
 the  book  to  be  the  work  of  a  doctor,  who  had  till  lately  prac- 
 tised actively  for  thirty  years,  the  reader  might  possibly  be 
 inclined  to  allow  all  the  more  weight  to  its  arguments  and 
 conclusions. 
 
 BjEAUFORT  Gardens,  S.W., 
 London,  May,  1880. 
 
CONTENTS. 
 
 PREFACE.  PAGE 
 
 Object  and  scope  of  the  work — Inquiiy  first  undertaken  for  per- 
 sonal guidance — Meet  Materialists  on  their  own  ground — 
 Science  and  Religion  not  separate — Religion  and  science 
 mutually  helpful — Shall  not  quote  texts  dogmatically — 
 Spirit — Conflict  between  evil  and  good — Every  one  ought  to 
 consider  subject — Death  must  occur  to  all     .         .         .         .      xi 
 
 Inteoduction. 
 
 Men's  minds  dazzled  by  modern  science — Should  now  recover 
 from  such — Nature  is  God's  handiwork — Darwinism  and 
 MaterialisticEvolution — Spirit — Life — Authors  and  Scientists 
 not  avow  belief — I  do  not  deprecate  science — A  personal 
 God — God  co-extensive — Materialistic  Evolution  and  one- 
 ness of  matter — Bible  and  God — Let  him  who  doubts 
 reason  in  this  way — Bible  and  moral  truth — The  truly 
 scientific  waits  in  faith  for  fresh  light — Causes  of  doubt 
 and  disbelief — Social  and  moral  causes  of  doubt — Scheme 
 of  work         ..........       1 
 
 SECTION  I. 
 
 Positivists  and  Agnostics — Cannot  comprehend  God — Believe 
 nothing  that  cannot  be  proved — Mistake  to  think  they  can 
 know  everything — Vanity  in  intellect  and  knowledge — 
 Worship  of  intellect — God's  handiwork  to  be  treated  reve- 
 rently— How  slight  is  our  knowledge — Pessimism — Sceptical 
 Biologist  and  Psychologist — I  know  I  am  ignorant,  you  don't 
 — Definition  of  Materialism — Questions  to  materialistic  philo- 
 sophers— Uncertainties  of  science — Microscope — Repetition 
 as  to  Natural  Philosophers  being  humble-minded — Limit  to 
 free  inquir}^— Scientific  inquiry  a  duty — Prying  curiosity — 
 Humility,  manner,  motive,  &c. — Sir  T.  Watson — Walk  with 
 Philosophers — Flowers  and  insects — Science — Highest  appre- 
 
CONTENTS. 
 
 PAGK 
 
 ciation    of    common    sense — Flowers,   and    beauty    of    elm 
 — Materialist  and  beauty — Links — Honey,  cause  of— Faith — . 
 Believers  and  Materialists — Advice  to  non-scientific       .         .     15 
 
 SECTION  II. 
 
 CHAPTER  I. 
 
 Introductory — Matter — Atoms — Solids,  Liquids,  and  Gases — 
 .Ether — Quality  of  atoms — Vortex  atoms — Size  of  atoms 
 — Vibration  of  atoms— Shape  of  atoms — Placing-  of  atoms — 
 Compounds — Summary  as  to  atoms — Reflections — Compounds 
 and  their  molecules — A  Molecule — Movement,  size,  and 
 shape  of  molecules — Inorj^janic  Matter — Elements — Chemical 
 combination  and  affinity — Atomic  weights — Law  of  multiples 
 — Law  of  equivalents  and  substitution — Reflections — Matter 
 indestructible — Organic  matter — ^ther  .         .         .         .53 
 
 CHAPTER  II. 
 
 The  Physical  Forces — Gravitation — Attractions,  homogeneous  and 
 heterogeneous — Electrical  attraction  and  repulsion — Mag- 
 netic attraction  and  repulsion — Capillary  attraction — Endos- 
 mosis  and  Diffusion  of  liquids — Diffusion  of  gases — Repul- 
 sion— Polarity — Corollary  on  the  various  forces  of  attraction 
 and  repulsion — Important  distinction  between  atoms  as 
 affected  by  inorganic  or  by  life  influences       .         .         .         .99 
 
 CHAPTER  III. 
 
 Physical  Forces  continued — -The  Co-related  Forces — Nature  of 
 heat  and  of  Light,  Klectricity,  Magnetism,  &c. — Energy — 
 Transformation  and  C(mservation  of  Energy — Dissipation  of 
 Energy — Continuity— Sound — Wave  theory  of  sound,  light, 
 heat,  &c. — Colour — Summary  as  to  Matter  and  Force — Re- 
 ligious and  Scientific  Reflections 120 
 
 CHAPTER  IV. 
 
 The  Metaphysical  Forces— Spirit,  Mind,  Life— Vital  principle  — 
 Organic  Mind — Power  of  perceiving  the  fitting — Caution  to 
 non-scientiflc  reader — Mind  of  two  kinds,  Spiritual  and 
 Organic— Life  and  Bible— Life  and  Soul— Old  Testament 
 and  Spirit -Old  Testament  and  breath— New  Testament 
 meanings  of  breath,  &c.— Christ  and  the  words  Life  and  Soul 
 and  Spirit — Alford — Comparison  of  plants  and  animals — 
 Organic  or   Vital    Mind — Specialized  Organic  mind   is   the 
 
CONTENTS. 
 
 PAGE 
 
 Organism— Pangenesis— Vital  mind  has  different  faculties  in 
 different  parts— Severed  portions  of  Organic  Mind— Mag- 
 nificat        *^  25Q 
 
 CHAPTER  y. 
 
 A  slight  sketch  of  intellect  in  man — Its  qualities  distinct  from  the 
 
 mental  faculties  in  animals  .         .         .         .         .         .         .191 
 
 CHAPTER  YI. 
 
 Nervous  system  an  instrument — Bioplasm  in  nerve — Mode  of 
 action— Electricity  in  organisms  a  result  of  life — Action  of 
 blood — Disposition  of  nervous  masses — Structure  of  nerve 
 cells  and  nerves — Nature  of  nerve  force — Nervous  system  of 
 Vertebrates— Nervous  system  of  Invertebrates — Annulosa — 
 Functions  of  nervous  system — Voluntary  and  Involuntary — 
 Functions  of  brain— Spirit  the  Organism— Direct  or  primary 
 nerve  «;m  brain  action — Functions  of  spinal  cord — Functions 
 of  Ganglia — Functions  of  Ganglia  in  Invertebrata — Motor 
 and    Sensory — Reflex— 1.  Excito   Motor,  2.  Sensori    Motor, 
 
 3.  Ideo  Motor — Reflex  Cerebration — Religious  and  scientific 
 reflections— Spiritualism,  "  Spirit-rapping  " — Spirit — Essen- 
 tial,  primary,  or  direct  nerve  action— Origin  of  ideas,  '*  Sen- 
 sationalists," "Realists" — Spirit  working  in  the  blood— Brain 
 renders  ideas  manifest — Nerves  and  secretion — Analogy  of 
 spinal  cord  and  brain  in  Invertebrata— Three  essential 
 questions  as  to  Spirit— The  Spirit  constitutes  the  Organism 
 —"Mind"  in  every  particle  of  Bioplasm— Secretion, 
 nutrition,    &c.— Mind    in    plants— Mind    in    brutes,    &c.— 
 
 "  Spirit "  as  acting  on  nerve  cells 195 
 
 CHAPTER  VII. 
 
 Reason  and  instinct— Mind  ;  the  Intellectual,  and  Organic- 
 Unconscious  mind  is  the  spirit  of  life  in  plants  and  animals 
 — Limit  of  spirit  consciousness— Four  qualities  of  Mind  or 
 Spirit— 1.  Conscious  Cerebration — 2.  Unconscious  Cerebra- 
 tion—Dreams— 3.  Instinctive  Cerebration — Benevolence — 
 Animal  language— Dog's  association  with  Man— The  Mind 
 specialized  and  endowed  for  the  particular  organism — Gene- 
 rosity, anger,  cunning,  &c.,  explicable  like  benevolence— Rats 
 stealing  e-^gs— Abstract  ideas— Distinguish  between  Instinct 
 and  Reflex  action— Another  instance  of  evasion  of  difficulties 
 — How  far  animals'  minds  are  conscious — Habit — Instinct — 
 
 4.  Life  causing  action    ........  234 
 
 CHAPTERVIIL 
 
 Conscious  will — Ur  con:- cious  will 263 
 
CONTENTS. 
 
 CHAPTER  IX.  PAGE 
 
 Memory — Imacclnation— Conscience  and  the  Moral  Sense — Otlier 
 qualities  of  mind  supposed  to  be  possessed  by  Animals — In- 
 tuition, or  Innate  Ideas— Faculty  of  Invention      .         .         .270 
 
 CHAPTER  X. 
 
 Language— Abstract  ideas— Signs,  notes,  cries,  and  vocal  lan- 
 ^(ruage — Parrot  and  dog  talk— Animals  have  a  language — 
 Human  language;  words,  ideas— Conimon  terras — Words 
 arise  in  the  mind  in  two  ways — Simple  ideas — Abstract  ideas 
 — Conscious  thought  impossible  without  abstraction— For- 
 getting of  words — Abstract  ideas  in  animals — An  animal's 
 abstract  ideas  not  so  vivid  as  to  form  a  word— Animals  must 
 h:ive  a  sort  of  abstract  reasoning  faculty — Sceptic  cannot 
 a<^ree  to  essential  dissimilarity  of  mind  in  man  and  animals 
 —Summary  as  to  abstract  ideas — Thoughts  and  actions  that 
 can  be  effected  without  words— Inward  talking  to  oneself-— 
 Sportsman  climbing — Consciousness  in  animals— Infant's 
 thoughts  without  words— Origin  of  Language  in  Man — 
 Naming — Max  Miiller  "  roots  " — Reason  why  men  can  talk  .  279 
 
 CHAPTER  XL 
 
 Modes  of  language  in  animals — Deviations  from  nature  by 
 animals  as  to  language,  &c. — Imitation  of  vocal  and  other 
 sounds  by  animals  and  birds — Recapitulatory  and  Explana- 
 tory— Analogical  method — Animal  immunity  from  certain 
 poisons  .......... 
 
 CHAPTER  XII. 
 
 Facial  expression — Laughter — Weeping — Anger,  joy,  fear,  pain 
 — Astonishment — Blushing — Self-evolution  theory — Dog  the 
 top  twig ! — Sneezing  and  snarling — Recapitulatory  and  Ex- 
 planatory— Differences  in  exhibition  of  emotions  in  animals  .  327 
 
 CHAPTER  XIIL 
 Pleasure  and  pain — Pleasure  and  pain  may  be  reflex  in  animals     .  337 
 
 CHAPTER  XIV. 
 
 The  Pure  Instincts — Self-preservation — Maternal  Instinct — Selec- 
 tion of  site,  &c.,  for  nests — Questions  for  Materialistic 
 Evolutionist — Birds'  nests — Insects'  sites  for  placing  eggs — 
 Inhabitants  of  the  land  who  lay  their  eggs  in  water ^ — 
 Questions  for  Materialistic  Evolutionist — Maternal  care  of 
 eggs — Questions  for  i\Iateriali!jtic  Evolutionist — Care  of  the 
 
 309 
 
CONTENTS. 
 
 PAGE 
 
 young — Pipe  fish — Questions  for  Materialistic  Evolutionist — 
 Believer's  view — Instincts  of  the  joung — Questions  for 
 Materialistic  Evolutionist — Mr.  Darwin        ....  340 
 
 CHAPTER  XV. 
 
 Instinct  as_  to  kind  of  food — Questions  for  the  Materialistic 
 Evolutionist — Variation — Fitness — Instinct  as  to  cries  and 
 song — Instinct  as  to  Movements — Questions  for  Materialistic 
 Evolutionist — Instinct  for  making  habitations — The  Social 
 Instincts — Beavers 372 
 
 CHAPTER   XVI. 
 
 Bees— Killing  drones — Honey  storing — Ants— Termites— Ques- 
 tions for  Materialistic  Evolutionist — Instinct  of  hibernation 
 — Instinct  of  storing  for  food — Instinct  of  migration — Enu- 
 meration of  a  few  other  special  Instincts — Instincts  in  Man 
 — Cause  and  origin  of  Instincts — Instinct  an  ordained  gift 
 — Action  of  mind  in  animals — Variation  of  Instinct      .         .  396 
 
 CHAPTER  XVII. 
 
 GENEEAL  ILLUSTEATIONS    OF  INTELLECT,  ANIMAL  EEASON,  AND  PrEE 
 INSTINCT   IN    MAN  AND  ANIMALS. 
 
 No  brute  is  aware  it  is  an  individual — Animals  in  a  manner 
 Automata — Sight,  hearing,  smelling,  &c.  —  Unconscious 
 action  of  mind — 'Walking — Dressing — Animals  swim,  crawl, 
 fl}',  all  by  Organic  mind — Do  not  know  why  or  how — 
 Pleasure,  memory,  judgment,  &c. — Acts  of  flying,  spinning, 
 &c.  —  Playing  with  yoang — Sporting  —  Bird  sentinels — 
 Doings  of  bees — Chicken  have  no  schools — But  though  no 
 intellect,  animals  have  senses  and  faculties  we  are  ignorant  of 
 — Summary — Consciousness  in  animals — Animals  do  not  im- 
 prove— Spiritualized  Mind — Evolutionists  say  difference  in 
 mind  of  man  and  brute  only  one  of  degree — Spiritualized 
 love — Pet  dogs  supposed  to  understand— Horses,  &c.  not  re- 
 main in  lowly  state,  rebel — Dog  and  responsibility,  honour, 
 duty — Utilized  and  "  Performing  "  animals  ....  43'1 
 
 CHAPTER  XVIII. 
 
 Geneeal  Summaey  of  the  whole  Book,  and  its  Conclu- 
 sions   462 
 
SCIENCE  A  STEONGHOLD  OF  BELIEF. 
 
 INTRODUCTION. 
 
 Men's  minds  dazzled  by  modern  science — Should  now  recover  from 
 such — Nature  is  God's  handiwork — Darwinism  and  materialistic 
 evolution' — Spirit — Life — Authors  and  scientists  do  not  avow  belief 
 — I  do  not  deprecate  science — A  personal  God — God  co-extensive — 
 Materialistic  evolution  and  oneness  of  matter — Bible  and  God — Let 
 him  who  doubts,  reason  in  this  wslj — Bible  and  moral  truth 
 — The  trul,y  scientific  waits  in  faith  for  fresh  light — Causes 
 of  doubt  and  disbelief — Social  and  moral  causes  of  doubt — Scheme 
 of  work. 
 
 Considering  the  marvellous  discoveries  that  have  been  made  in 
 all  departments  of  science  during  the  last  hundred  years,  it  is 
 not  surprising  that  the  minds  of  many  persons  should  have  been 
 dazzled  thereby,  and  that  some  should  have  erred  on  the  side 
 of  an  undue  exaltation  of  the  human  intellect. 
 
 When  the  chemists,  physicists,  geologists,  and  biologists  first 
 unfolded  to  human  gaze  some  of  the  great  scientific  facts  in 
 regard  to  the  world  and  its  contents,  it  was  perhaps  pardon- 
 able that  some  men,  who  were  not  imbued  with  the  spirit  of 
 religion,  should  have  unduly  estimated  the  extent  of  man's 
 knowledge  and  his  power  of  penetrating  the  mysteries  of 
 creation.  But  now  that  the  novelty  of  many  of  these  dis- 
 coveries has  passed  away,  it  is  surely  time  that  the  mind 
 should  recover  from  its  first  overwhelming  surprise,  and  pro- 
 ceed with  greater  humility  and  reverence  and  faith  to  investi- 
 <iate  those  marvels  which  must  ever  eno;ao;e  the  attention  of 
 the  intelligent.  Surely  it  is  time,  when  scepticism  is  so  rife 
 and  so  unreasonable,  and  when  many  otherwise  estimable  men 
 seem  so  immersed  in  their  scientific  studies  of  "  Nature  "  as  to 
 appear  oblivious  of  all  else  but  the  immediate  object  of  their 
 
 B 
 
SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 investigation.  Still  it  is  strange  that  any  persons  so  gifted  as 
 to  be  capable  of  profound  study,  and  even  of  original  research, 
 should  be  so  blind  or  so  oblivious  as  not  to  see,  or  to  forget, 
 that  what  they  call  by  the  cold  name  of  "  Nature  "  is  either 
 the  Great  Cj'eator  Himself  or  an  emanation  from  Him  in  the 
 form  of  His  handiwork,  perverted  though  this  handiwork  may 
 be  in  some  of  its  forms  by  the  influence  of  the  Evil  One.  I 
 by  no  means  w4sh,  however,  to  accuse  all  scientific  men  of 
 infidelity — far,  very  far,  from  that — but  I  do  desire  to  affirm 
 that  some  of  the  scientific  doctrines  of  the  present  day,  Avhen 
 unduly  pressed  and  solely  dwelt  upon,  do  tend  in  that  direc- 
 tion ;  and  that  even  although  the  originators  of  the  doctrines 
 of  Darwinism  and  of  Evolution  may  not  have  so  appHed  them, 
 nor  wished  them  so  used,  nevertheless  that  they  are  so  under- 
 stood by  many  of  their  followers,  and  interpreted  solely  in  a 
 materialistic  and  godless  sense.  Indeed  the  disciples  of 
 "  Darwinism,'^  as  originally  promulgated  by  Messrs.  Darwin 
 and  Wallace,  have  gone  beyond  their  masters,  and  have  sought 
 to  establish  a  theory  still  in  advance  of  theirs,  and  which 
 may  be  named  materialistic  evolution. 
 
 The  discussion  of  the  distinctions  that  may  be  drawn 
 between  these  theories  I  shall  defer  to  Vol.  iv.,  and  speak 
 here  only  of  evolution  in  a  general  sense.  Evolution  as  a 
 mode  set  in  motion  by  God  for  developing  His  design  and 
 purpose,  may  very  possibly  be  a  true  thing,  and  although  as  a 
 theory  it  is  still  on  its  trial,  there  is  great  reason  to  believe 
 that  it  will  ultimately  be  accepted  as  an  explanation  of  the 
 phenomena  traceable  in  nature.  Still,  what  I  shall  contend 
 for  in  this  work  is,  that  true  though  the  doctrine  of  evolution 
 may  be,  it  is  impossible  it  can  be  a  process  which  has 
 developed  itself  by  the  chance  action  of  secondary  causes. 
 That  is  to  say,  I  shall  urge  throughout  that  "  evolution,"  so 
 far  as  it  may  be  proved  to  be  a  fact,  must  be  an  action  that 
 takes  place  according  to  the  will  of  God,  and  according  to  a 
 pre-ordained  design.  The  chain  of  sequences,  then,  that 
 scientific  men  of  the  present  day  think  they  have  traced  out, 
 may  be  true  in  the  sense  of  a  gradual  evolution  or  unfolding 
 
INTR  OD  UC  TIO.V. 
 
 of  God's  plan  and  power;  but  materialistic  evolution  as  a 
 self-creating  and  self-acting  process,  I  shall  do  my  best  to  show 
 the  impossibility  of,  and  the  absurdity  of  setting  it  up  as  an 
 explanation  of  creation  and  its  working. 
 
 Since  first  I  became  a  student,  thirty-five  years  ago,  a  great 
 change  has  come  over  the  tone  of  science  generally  in  regard 
 to  belief  in  the  First  Great  Cause.  God  as  a  Spirit  used  to 
 be  looked  on  as  the  Creator  and  Governor  of  the  world  and 
 universe  ;  but  now,  matter  and  the  chemico- physical  forces 
 have  been  exalted  to  a  place  above  "  spirit,"  and  mind  has 
 been  relegated  to  the  lower  position  of  being  but  a  mere  out- 
 come and  effect  and  offspring  of  the  interaction  of  brain 
 matter  and  chemico-physical  action,  and  "  life  "  is  looked  upon 
 as  arising  and  working  in  like  manner. 
 
 The  effect  of  this  has  been  to  ignore  ^^  spirit ''^  altogether 
 as  a  causative  power  ;  indeed  the  use  of  the  word  in  the  old 
 sense  is  quite  abandoned  by  the  materialists,  and  the  equiva- 
 lent quality,  mind,  is  looked  on  by  them,  as  I  have  said,  as  a 
 thing  which  can  be  ground  out  of  the  brain-cells  by  chemical 
 action.  This  denial  of  God  and  of  spirit,  and  this  materializ- 
 ing of  "  mind  "  and  "  life  force,"  is  greatly  to  be  deplored  in 
 the  interest  especially  of  the  young  and  the  ignorant,  who  not 
 being  in  a  position  to  judge  for  themselves,  have  been  unwit- 
 tingly misled.  And  it  is  not  surprising  that  they  should  have 
 been  led  astray,  for  the  material  structure  of  the  earth  and  its 
 living  inhabitants,  both  animal  and  vegetable,  have  been  so 
 examined  and  analyzed  and  dissected  by  men  who  have  not 
 mentioned  God  as  connected  with  such,  that  God's  power  and 
 design  have  dropped  out  of  sight.  Also  the  material  applica- 
 tions of  the  forces  of  nature  have  been  made  so  conspicuous, 
 and  the  forces  rendered  so  tractable  and  so  utilized  to  man's 
 service  by  various  scientific  discoveries  in  the  form  of  steam 
 and  telegraph,  &c.,  without  also  in  general  such  discoverers 
 making  any  allusion  to  God  as  the  Author  of  all  force  and  all 
 matter,  that  the  minds  of  very  many  unreflecting  persons  have 
 been  completely  dazzled,  and  such  persons  have  in  very  many 
 cases  been  induced  to  think  that  the  branch  of  knowledge — 
 
 B  2 
 
SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Science — which  could  produce  such  astonishing  results  must 
 be  the  infallible  guide  on  which  to  depend  in  the  search  after 
 truth,  and  that  its  apostles  should  be  followed  in  place  of  those 
 old-fashioned  ones  whom  their  fathers  believed  in.  And  thus 
 it  is  that  many  discoverers  and  professors  and  authors,  by 
 neglecting  to  avow  their  own  belief,  if  they  hold  any,  and  by 
 adopting  a  cold,  materialistic  mode  of  reasoning  and  of  ex- 
 planation, have  caused  the  worship  of  God  to  be  not  only  for- 
 saken but  even  His  very  existence  to  be  doubted  or  even 
 denied.  But  the  mischief  has  not  rested  here,  for  a  barrier 
 bavin"-  been  thus  raised  against  belief  in  a  God,  the  result  is 
 that  the  blessed  truth  of  Christ  is  not  examined.  For  the  be- 
 lief in  a  God  must  precede  the  entrance  of  the  mind  on  an  un- 
 biassed investigation  of  the  history  and  truth  of  the  Saviour. 
 
 Manv  of  the  young,  and  even  older  persons  who  do  not 
 sufficiently  reflect,  have  drawn  the  hasty  inference  that  if  such 
 o-ifted  men  as  the  authors  and  professors  in  science  do  not 
 believe,  or,  at  any  rate,  do  not  give  such  public  expression  to 
 their  faith  as  it  is  to  be  presumed  they  would  do  if  hearty 
 believers,  it  is  consequently  not  necessary  or  rational,  under 
 such  circumstances  for  them — the  "  less  enlightened  " — to  sub- 
 scribe to  such  antiquated  "  superstitions  "  as  the  religion  of 
 the  Scriptures  and  the  God  of  the  Bible. 
 
 The  writer  holds  the  opinion,  however,  very  strongly,  that 
 this  coldness  towards  religion,  or  actual  unbelief,  in  many, 
 both  of  the  learned  and  unlearned,  has  arisen  from  mere 
 carelessness  or  looseness  of  thought,  or  from  their  minds 
 having  been  unduly  concentrated  on  their  studies  or  on  their 
 business,  or  even  their  pleasures,  and  that  in  consequence  they 
 have  not  given  themselves  time  for  such  personal  and  fair  and 
 deliberate  consideration  of  the  difficult  and  intricate  question  of 
 '■''belief  ^as  to  have  stood  a  chance  of  arriving  at  aproper  conclusion. 
 
 It  is,  therefore,  hoped  by  the  writer  that  any  one  who  reads 
 this,  and  who  has  not  reflected  on  the  question  of  "  belief,"  or 
 is  a  doubter,  will  read  on — and  especially  so  if  he  is  a  man  of 
 science — for  any  candid  mind  will  admit  that  such  an  impor- 
 tant matter  as  belief  ought  to  be  well  investigated,  and  the 
 
INTRODUCTION.  5 
 
 more  conscious  any  one  may  be  of  possessing  mucli  special 
 knowledge  of  any  kind,  the  more  fully  he  must  be  aware  how 
 probable  it  is  that  on  any  given  subject  ivhich  he  has  not  fully 
 examined,  he  may  be  likely  to  hold  an  erroneous  opinion. 
 
 But  it  is  not  simply  that  want  of  examination  has  left  some 
 in  darkness  and  in  a  state  of  passive  unbelief  or  that  the 
 material  applications  of  science  have  misled  others  ;  but  I 
 believe  the  specious  and  very  attractive  theory  of  a  mechanical 
 evolution  has  had  the  eifect  of  producing  a  widespread  and 
 active  unbelief,  for  it  has  been  so  enthusiastically  and  capti- 
 vatingly  advocated  by  many  able  men,  that  teachers  and 
 pupils,  alike  carried  away  by  a  vivid  charm  in  conceiving  that 
 at  last  they  have  got  a  clue  to  some  of  "  Nature's  secrets," 
 have  committed  the  amazing  folly  (even  in  a  philosophical 
 sense)  of  ignoring  the  Author  of  these  "  secrets,"  and  have 
 forgotten  that  every  mechanism,  and  every  mechanical  action 
 must  have  a  primal  cause,  and  which  cause  they  do  not 
 explain.  Nor  are  they  content  w^ith  themselves  ignoring 
 God's  power  and  design,  but  even  deride  those  who  believe  in 
 Him. 
 
 The  advocates  of  a  godless  evolution  have  taken  a  few  facts 
 and  on  them  have  built  a  superstructure  of  very  attractive 
 conjecture,  but  without  its  having  any  substantial  basis  on 
 which  to  rest.  At  the  same  time,  however,  that  I  would  thus 
 express  the  opinion  that  too  much  has  been  thought  of  scien- 
 tific discoveries,  and  that  scientific  speculation  has  been  too 
 exaggerated,  I  would  not,  as  an  old  student  myself,  wish  it  to 
 be  inferred  that  I  estimate  man's  discoveries  and  inventions 
 lightly,  or  that  it  is  desirable  to  place  a  limit  to  his  research 
 and  conjecture,  but  that  I  would  fain  see  them  conceived  and 
 conducted  in  a  different  spirit,  for  it  surely  behoves  us  all  to 
 tread  on  the  sublime  limits  of  the  unknown  with  great  humility 
 and  delicacy  of  feeling. 
 
 For  example,  I  remember  the  time  when  it  was  the  custom 
 for  a  writer  on  natural  science  to  put  a  few  Avords  at  the  be- 
 ginning or  end  of  his  book  in  praise  of  the  Creator  ;  and,  to 
 use  a  simile — but  in  all  reverence — who  ever  heard  of  review- 
 
6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 i 
 
 ing  aud  criticizing  a  human  work,   be    it   book,   picture,   or 
 building,  without  naming  its  author  or  executant  ? 
 
 But  now,  with  such  exceptions  as  to  make  them  notable, 
 there  is  seldom  even  a  hint  as  to  a  God,  and  I  was  very  sorry 
 to  see  that  so  very  eminent  a  man  as  Sir  C.  Lyell,  in  the  last 
 edition  of  his  "  Student's  Elements  of  Geology,"  had  expunged 
 the  gracious  words  of  praise  he  had  placed  in  previous  editions. 
 The  apology  for  that  and  similar  omissions  might  be  that  a 
 book  on  geology  or  biology  and  the  like,  is  not  one  on  religion; 
 but  it  appears  to  be  incompatible  with  good  feeling  to  attempt 
 to  separate  from  Nature's  works  Nature's  God. 
 
 This  flishion  of  the  day,  however,  in  avoiding  all  allusion 
 in  science  to  the  existence  and  very  name  of  God,  appears  to 
 me  not  only  irreverent  but  unphilosophical  ;  for  as  things  could 
 not  have  come  as  they  are  by  themselves,  they  must  have  come 
 by  a  Creator's  impulse  ;  and  whether  we  imagine  that  impulse 
 as  producing  continuous  evolution,  or  creation  by  stej^s,  still 
 the  creative  mind  or  force  must  have  touched  all  matter  and 
 "natural  "  forces,  or  they  could  have  had  no  existence.  It  is 
 to  me  really  remarkable  to  hear  Physicists,  Chemists,  and 
 Biologists,  talking  of  the  "  laws  of  gravitation,"  the  "  laws  of 
 combination,"  the  "  laws  of  development,"  and  so  forth,  and  yet 
 apparently  forgetting  that  laws  cannot  make  themselves. 
 
 To  my  mind,  however,  it  is  not  only  most  true,  but  most 
 satisfactory  and  pleasing  to  acknowledge  a  God — and  that 
 God,  not  a  cold  abstraction,  but  the  personal  God  as  portrayed 
 in  the  Bible.  And  as  to  the  question  of  His  personality,  does 
 not  science  itself  show  us  that  the  same  mind  or  force,  for 
 example,  that  gave  origin  and  plan  to  this  world,  must  have 
 made  the  one  principle  gravitation  which  pervades  and  com- 
 mands obedience  in  the  whole  of  creation  visible  to  us,  not 
 only  by  our  unaided  vision,  but  as  extended  and  magnified 
 by  our  telescopes  and  microscopes.  And  this  view  is  confirmed 
 by  the  further  fact  that  our  spectroscopes  likewise  tell  us  that 
 the  same  power  which  made  this  planet,  with  the  metals  and 
 gases  of  which  it  is  composed,  must  have  made  also  the  sun, 
 and  the  stars,  and  the  comets,  and  nebulne,  because,  as 
 spectnira  analysis  shows  us  that  these  heavenly  bodies  contain 
 
INTRODUCTIOX. 
 
 -metals  and  gases,  or  gases  alone,  similar  to  those  in  the  earth, 
 it  is  thus  proved  to  demonstration  by  science  itself  that  the 
 whole  of  creation  must  have  been  conceived  and  executed  on 
 one  great  plan  by  one  Designer  and  Maker.  Therefore,  as  the 
 Creative  Spirit  must  be  co-extensive  and  co-existent  with  His 
 universe.  He  must  consequently  be  one,  and  indivisible,  and 
 therefore  a  personality — and  moreover  a  living  personality— for 
 we  cannot  conceive  that  such  a  j^ower  having  once  made  such  a 
 creation  would  extinguish  Itself,  or  go  away. 
 
 Notwithstanding  what  I  have  stated,  however,  I  am  quite 
 aware  that  a  materialistic  evolutionist  might  as  an  explanation 
 of  the  oneness  of  matter  and  forces,  argue  that  it  arose  not  by 
 designed  creation,  but  in  consequence  of  "  the  primary  nebu- 
 losity in  space"  having  when  it  became  concrete  necessarily 
 produced  similar  results  in  the  different  stars  (suns)  and 
 planets.  If  the  evolutionist  did  use  this  argument,  however,  it 
 would  be  requisite  not  only  to  point  out  to  him  that  the  results 
 are  not  in  every  case  similar,  and  that  the  stars,  &c.,  differ 
 among  themselves,  but  it  would  be  needful  to  go  back  a  step 
 iarther  in  the  order  of  creation,  and  press  him  to  explain  how 
 and  why  the  nebulosity  itself  first  arose,  and  became  possessed 
 of  its  qualities  and  potential  powers.  And  it  would  be 
 necessary  also  to  ask  him  to  explain  how  it  is  that  although 
 the  various  stars,  &c.,  do  possess  similar  elements  and  forces  in 
 general,  yet  as  far  as  we  know  that  all  elements  are  not  present 
 in  each  one,  but  that  an  element  that  may  be  abundant  in  one 
 star,  &c.,  may  be  absent  in  another. 
 
 Now  if  all  things  have  come  by  a  self-created  nebulosity, 
 which  by  evolution  broke  up  into  stars,  planets,  &c.,  one  would 
 expect  to  find  sameness  and  uniformity  in  all  the  heavenly 
 bodies  as  to  quality  and  action,  and  probably  also  as  to  size 
 and  shape,  and  that  we  should  not  have  different  kinds  of 
 single  stars  with  different  colours,  and  hence  with  different  con- 
 stitutions, and  double  stars  (often  too  of  different  colours) 
 revolving  round  one  another  in  circles  ;  and  comets  flying 
 through  space  in  elliptical  orbits — and  that  we  should  not  have 
 planets  with  satellites,  and  planets  without  such  ;  nor  a  planet 
 with  rings  (Saturn),  and  others  without.    Surely  if  the  heavenly 
 
8  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 bodies  arose  simply  by  materialistic  agency,  we  should  see 
 greater  uniformity  than  there  is  ;  or  if  there  were  grades  in 
 consequence  of  the  bodies  being  at  different  degrees  of  heat, 
 and  in  different  progressive  stages  of  evolution,  we  should  not 
 witness  such  startling  divergences  as  we  certainly  know  of  in 
 many  instances,  especially  in  the  unique  case  of  the  rings  of 
 Saturn  ;  the  remarkable  eccentricity  of  the  paths  of  the  comets  ; 
 and  the  great  chemical  and  physical  differences  in  the  com- 
 position and  constitution  of  the  stars,  and  j^lanets  generally  I 
 
 Bat  it  is  notorious  that  uniformity  is  not  the  rule,  and  that 
 "one  star  differeth  from  another."  And  this  is  quite  in 
 accordance  with  what  we  see  throughout  creation — that  there 
 is  "  variety  in  unity,"  and  yet  "  unity  in  variety" — from  the 
 smallest  atom  to  the  largest  sun.  But  it  is  not  simply  that  the 
 argument  as  to  unity  in  variety,  and  variety  in  unity,  as  an 
 evidence  of  design  by  one  vast  Personal  Creator,  can  be 
 applied  to  the  case  of  the  heavens,  for  it  can  equally  be  made  use 
 of  most  extensively  as  to  the  different  kinds  of  matter :  of  force: 
 of  organisms:  and  of  organs  as  seen  in  this  world.  (See  Design.) 
 
 But  the  Materialistic  philosopher  may  again  object,  and  say 
 that  even  granting  the  omnipresent  and  all-powerful  person- 
 ality, that  I  insist  on  ;  where  is  the  proof  that  it  and  the  God 
 of  the  Bible  are  the  same  ? 
 
 Let  him  who  doubts,  reason  with  himself  as  follows  :  "That 
 considering  the  fact  of  so  many  clever  and  good  men  in  all 
 ages  having  believed  in  the  truth  of  the  Bible,  and  its  God,  it 
 is  desirable  to  examine  that  book  very  carefully.  Therefore, 
 putting  aside  all  prejudice  and  prepossession,  let  me  (the 
 inquirei)  with  an  open  heart,  and  a  mind  willing  and  wishful 
 to  believe,  at  once  begin  a  study  of  the  question  for  myself."  ^ 
 
 Let  him  do  this,  and  I  have  no  fear  for  the  result,  if  he  will 
 be  dispassionate,  and  humble-minded,  warning  him,  however, 
 always  to  bear  in  remembrance  that  the  Bible  was  written,  not 
 to  inform  men  on  science,  but  to  give  them  instruction  chiefly 
 as  to  spiritual  and  moral  truths  ;  and  at  the  same  time  most 
 mysteriously  to  act  as  a  test  of  faith.  If  he  objects  and  says 
 ^  The  fifth  part  of  this  work  is  intended  as  an  aid  to  such  study. 
 
INTRODUCTION. 
 
 that  *'  if  it  was  granted  that  the  Bible  was  written  to  convey 
 spiritual  and  moral  truths,  he  cannot  conceive  why  at  the 
 same  time  many  parts  of  the  Scriptures  should  have  been 
 written  in  a  way  to  puzzle  even  the  cultured  and  scientific," 
 I  can  but  reply  that  such  difficulties  are  only  deterrent  to 
 those  who  desire  to  quibble,  for  there  are  so  many  parts  of  the 
 Scriptures  that  appear  superhuman  in  their  truths,  and  in  the 
 mode  of  expressing  them,  that  the  truly  intelligent  and  humble 
 mind  pauses  in  full  reflection,  and  hesitates  to  reject  as  a 
 whole  a  work  which  contains  so  much  that  is  evidently  true, 
 and  which  meets  his  highest  reason  and  spiritual  aspiration, 
 simply  because  there  are  a  few  facts  which  he  cannot  under- 
 stand. And  I  would  especially  remind  the  educated  doubter 
 that  the  more  scientific  and  cultured  he  may  be,  the  more 
 ready  he  ought  to  be  to  acknowledge  that  there  is  no  one 
 department  of  knowledge  that  he  can  fully  comprehend,  and  no 
 one  branch  of  it,  or  theory,  in  which  he  is  not  compelled  to 
 acccept  some  points  in  simple  faith. 
 
 The  believer,  therefore — and  especially  if  at  the  same  time 
 a  man  penetrated  with  the  full  liberality  and  humility  of  the 
 true  scientific  mind — which  is  always  conscious  of  its  own 
 ignorance  and  liability  to  err — is  content  to  wait  in  full  faith 
 for  a  future  revelation  of  such  parts  of  the  Holy  Scriptures — 
 as  well  as  the  book  of  Nature — which  he  cannot  understand  ; 
 but  which  he  feels  fully  conscious  will  assuredly  be  one  day 
 made  manifest,  so  far  as  it  may  be  proper  for  him,  in  his  age 
 of  the  world,  to  know  ;  and  so  far  as  it  may  be  necessary  for 
 his  own  spiritual  and  intellectual  enlightenment,  if  earnestly 
 sought  for  in  furtherance  of  the  worship  of  God,  of  righteous- 
 ness, and  of  salvation. 
 
 Having,  in  the  preceding  pages,  given  a  general  statement 
 of  the  subject,  and  of  the  light  in  which  I  view  it,  I  shall  now 
 proceed  to  enumerate  some  of  the  causes  which  have  probably 
 led  so  many  men  of  science  and  culture  to  disbelieve  in  an 
 Almighty  God  and  the  Scriptures,  and  by  their  unfortunate 
 influence  and  example,  have  given  rise  to  such  a  large  amount 
 of  doubt   and  disbelief  amongst  less  learned  men  who  look  to 
 
10  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 them  as  guides,  and  even  occasioned  disquiet  amongst  some 
 men  of  high  culture,  but  who  may  not  happen  to  be  versed  in 
 the  truths  of  science. 
 
 Of  course  it  will  be  beyond  the  scope  of  this  work  to  at- 
 tempt to  enter  into  any  detailed  consideration  of  the  social 
 and  moral  causes  which  have  contributed  to  this  result,  so 
 much  to  be  deplored,  and  although  I  may  allude  to  such,  1 
 must  confine  myself  as  much  as  possible  to  a  review  and  dis- 
 cussion of  the  effects  produced  on  some  persons  by  the  culture 
 of  the  mind  in  the  various  branches  of  knowledge,  and  espe- 
 cially in  science,  and  the  liability,  in  some  instances,  to  the 
 production  of  doubt  thereby,  when  pursued  in  a  careless  or 
 narrow-minded  manner. 
 
 In  doing  this,  I  shall  first  briefly  enumerate  some  of  these 
 effects  and  their  causes  ;  after  w^hich  I  shall  discuss  them  in 
 detail  ;  and  in  such  discussion  I  hope  to  adduce  evidence  to 
 show  the  hoUowness  of  the  rationalistic  and  materialistic 
 dogmas  of  doubt  and  denial,  and  to  bring  forward  irrefragable 
 proofs  that  there  is  a  God,  and  that  He  is  a  living,  acting 
 Spirit,  such  as  the  Bible  represents  Him  to  be. 
 
 Enumeration  of  some  of  the  effects  produced  on  the 
 Mind  in  regard  to  Unbelief  by  a  Narrow  or 
 Perverted  Culture. 
 
 1st.  There  is  the  effect  produced  on  the  mind  by  a  training 
 in  science  and  philosophy,  where  undertaken  in  a  spirit  of 
 cynical  indifference  to,  or  in  a  state  of  opinion  actually  hostile 
 and  antagonistic  to  a  belief  in  God  and  the  Scriptures. 
 
 2nd.  There  is  the  effect  produced  on  the  mind  by  examining 
 the  Bible  in  a  spirit  of  cold,  scientific,  and  philosophic 
 analysis,  without  faith,  and  with  a  pre-determined  desire  to 
 disprove  its  statements  rather  than  to  discover  and  assert  its 
 truth,  leading  to  doubts  as  to  creation,  and  its  order  as  given 
 in  Genesis  ;  doubts  as  to  Bible  chronology  arising  from  sup- 
 posed discovery  of  antiquity  of  man  ;  doubt  concerning  the 
 anomaly  of  sin,  the  existence  of  sorrow  and  pain,  flesh-eating 
 
INTRO  D  UCTION,  j  j 
 
 beasts,  &c.,  &c.,  &c.     Also  doubts  given  birth  to  by  the  cease- 
 less cavilling  of  sceptical  literary  critics. 
 
 3rd.  There  is  the  effect  produced  by  the  modern  discoveries 
 in  geology,  and  by  the  promulgation  of  the  theories  of  evolu- 
 tion and  Darwinism. 
 
 4th.  There  is  the  effect  produced  on  the  minds  of  some 
 educated  people  by  the  revival  of  extreme  views  as  to  Sacer- 
 dotal Authority,  Papal  Infallibility,  Ritualism,  Confession, 
 Absolution,  &c.,  and  by  the  fact  of  there  being  so  many  kinds 
 of  religion  in  the  world. 
 
 Other  causes  might  perhaps  be  named,  but  these,  as  the 
 most  important,  I  propose  to  consider  in  the  separate  parts 
 into  which  this  work  is  divided,  and  it  seems  to  me,  look- 
 ing at  the  immensity  of  the  scope  of  the  subject,  the  vast 
 number  of  topics  to  be  discussed,  and  the  necessary  com- 
 parative brevity  with  which  I  must  treat  all  the  points  or 
 questions  as  a  whole,  that  the  following  division  into  sections 
 will  best  meet  the  object  I  have  in  view. 
 
 In  each  section  I  propose  to  give  as  briefly  and  lucidly  as 
 I  can  an  account  of  the  subjects  with  which  it  deals,  and  at 
 the  same  time  shall  give  a  full  consideration  to  the  effects 
 produced  on  the  minds  of  some  men  by  a  perverted  view 
 concerning  many  of  the  points  connected  therewith,  and  I 
 shall  dwell  on  the  doubts  and  denials,  and  as  I  deem  them  the 
 errors  of  the  cultured  sceptics,  Positivists,  Agnostics,  Monists, 
 and  Materialistic  scoffers  in  such  manner  as  that  by  candid, 
 fair  endeavour,  dispassionate  argument,  and  clear  proof,  I 
 may  be  able,  as  I  hope,  to  show  the  hollo wness  of  their 
 notions. 
 
 SECTION  I. 
 
 On  Conceit  in  Science  and  Philosophy, 
 
 Will  treat  of  the  effects  wTought  on  the  minds  of  some  per- 
 sons in  the  way  of  unbelief,  by  a  one-sided  or  prejudiced 
 culture,  and  especially  by  a  narrow  training  in  and  grasp  of 
 science. 
 
12  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 SECTION  II. 
 
 God   in   Nature,    or   the    Things   of    Creation  simple 
 Described. 
 
 This  will  consist  of  a  familiar,  though  strictly  scientific 
 account  of  the  "  Things  of  Creation," — Mindy  Matter,  Force, 
 Life,  Organization,  Organisms,  &c.,  &c.,  and  is  intended  at  once 
 as  an  aid  to  an  intelligent  and  reasonable  comprehension  of 
 God's  works  by  the  unscientijic,  as  well  as  at  the  same  time 
 to  render  both  to  them  and  to  the  scientific  a  series  of  demon- 
 strative proofs  of  the  existence  of  a  Supernatural  power — 
 presumably  the  personal  God  of  the  Scriptures — the  Designer 
 and  Creator  of  the  Universe. 
 
 This  section  will  be  separated  into  three  divisions. 
 
 Division  1.  Matter,  Force,  and  Spirit. 
 
 Division  2.  The  Organism  (the  plant  or  the  animal). 
 
 Division  3.  Causes — such  as  Causation,  Design,  &c. 
 
 The  first  of  these  divisions  will  be  treated  of  in  this  volume, 
 and  the  other  two  in  succeeding  volumes. 
 
 SECTION  III. 
 
 God  in  Evolution — being   a  Consideration   of  Evolu- 
 tion AND  Darwinism. 
 
 In  this  section  Evolution  and  Darwinism  will  be  discussed, 
 their  truths  advocated,  and  their  assumptions  and  fallacies — 
 according  to  the  author's  view — exposed. 
 
 And  I  would  say  here  at  once,  in  anticipation,  that  I  beg 
 the  reader  not  to  imagine— as  above  intimated — that  I  am 
 altogether  an  opponent  to  the  theories  of  evolution  and  Dar- 
 winism, for,  on  the  contrary,  I  am  a  believer  in  them,  so  far 
 as  that  I  think  all  things  have  come  as  they  are,  first,  by  a 
 primary  creation  by  God,  and  then  by  a  gradual  modification 
 or  evolution  l)y  God's  Will,  according  to  ceri^an  pre-ordained 
 causes  and  powers  and  laws.  But  what  I  do  oppose  with  all 
 my  might  is  the  supposition  that  all  thino^s  could  have  come  as 
 
INTR  OD  UC  TJOiV.  1 3 
 
 they  are  by  purposeless,  liap-bcazard,  self-acting  causes — causes 
 which  could  uot  have  created  themselves,  could  not  therefore 
 work  by  their  own  self-created  powers,  and  could  not  adapt 
 themselves  to  the  requirements  of  fitness,  by  means  of  a  self- 
 manufactured  necessity,  capable  of  the  faculty  of  perceiving'- 
 and  accomplishing  fitness.  (See  "Faculty  of  Fitness," 
 VoL  iii.) 
 
 What  I  oppose,  therefore,  is  the  preposterous  idea  of  a 
 self-created,  and  completely  self-acting,  organic,  Godless 
 evolution. 
 
 Consequently  it  will  be  found  that  I  agree  with  Mr.  Wallace 
 in  some  of  his  views — and  who,  with  great  and  most  praise- 
 worthy candour,  acknowledges  certain  difiiculties  in  the  way 
 of  an  unlimited  acceptance  of  the  theory  of  evolution,  and  of 
 its  application,  in  some  respects,  to  man — rather  than  with 
 Mr.  Darwin  in  his  extreme  one-sidedness,  and  that  I  ao-ree 
 still  less  with  Professor  Haeckel  in  his  exaggerated  notions 
 concerning  mechanical  self-action  in  organisms. 
 
 SECTION  IV. 
 God  in  the  Scriptures. 
 
 In  this  part  many  general  and  scriptural  truths  and  diffi- 
 culties will  be  considered  from  a  common-sense  as  well  as  a 
 scientific  point  of  view. 
 
 SECTION  V. 
 Hindrances  to  Belief. 
 
 In  this  section  I  shall  glance  at  various  hindrances  to  belief, 
 especially  those  caused  by  the  fact  of  the  existence  of  such 
 numerous  religions  and  creeds,  and  of  the  bitter  wranglino- 
 and  strife  shown  by  their  respective  professors  towards  one 
 another,  and  the  even  terrible  hostility  often  waged  against  all 
 those  outside  their  own  pale.  Also  of  the  frequency  with 
 which  "rehgion,"  as  so-called,  leads  to  corruption  and  un- 
 righteousness in  other  ways  than  those  above  named. 
 
14  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 SECTION  VI. 
 
 SUMMARY   AND    CONCLUSION. 
 
 These  six  sections  I  propose  to  arrange  and  discuss  in  four 
 parts  or  volumes,  in  addition  to  the  present  one  (as  see  pro- 
 spectus on  fly-leaf),  each  of  which  volumes  will  be  complete  in 
 itself  for  the  subjects  it  treats  of,  but  will  have  to  be  read  in 
 conjunction  with  the  others  if  it  be  wished  to  encompass  the 
 whole  subject  of  belief  according  to  my  view  of  it. 
 
 I  would  add  that  I  am  fully  aware  of  the  very  great  objec- 
 tion there  is  to  dividing  this  work  into  a  series  of  five  volumes 
 and  publishing  them  separately,  for  by  so  doing  the  force  of 
 the  general  argument  must,  for  the  time  being  at  any  rate,  be 
 much  lessened. 
 
 But  entirely  alive  as  I  am  to  the  urgency  of  this  objection, 
 it  is  insuperable.  First,  because  of  the  vast  scope  of  the  sub- 
 ject and  the  uselessness  of  treating  it  at  all  unless  with  some  . 
 degree  of  completeness  of  detail ;  and,  secondly,  because  of  the 
 fact  that  although  I  have  written  the  greater  part  of  all  the 
 volumes  (especially  the  most  difficult  subjects),  I  am,  in  con- 
 sequence of  my  inexperience  in  literary  work,  necessarily 
 slow  in  completing  the  various  articles  to  my  satisfaction,  so 
 I  think  it  best  at  once  to  publish  what  I  have  finished,  as  the 
 subject  is  at  present  engrossing  so  much  attention. 
 
 Nevertheless,  I  hope,  if  my  life  is  spared,  to  issue  the  re- 
 maining volumes  of  the  series  at  intervals  of  eight  or  ten 
 months;  but  whenever  I  may  finish  my  task,  or  rather  my 
 labour  of  love,  I  can  promise  the  reader  who  may  care  to 
 study  the  entire  work,  that  he  will,  in  its  several  volumes, 
 find  that,  if  read  in  connexion  with  one  another,  there  is  a 
 complete  unity  of  idea  in  the  series,  and  that  that  unity  of 
 idea  irresistibly  leads  to  the  conclusion  of  the  reasonableness 
 of  a  belief  in  God  and  the  Scriptures. 
 
SECTION  I. 
 
 ON    CONCEIT    IN    SCIENCE    AND    PHILOSOPHY, 
 AND  ITS  BEARING  ON  SCEPTICISM. 
 
 A  consideration  of  the  effect  wrought  on  the  minds  of  some 
 persons  by  a  one-sided  or  prejudiced  culture,  and  espe- 
 cially by  a  training  in  Science. 
 
 Positivists  and  Agnostics — Cannot  comprehend  God — Believe  nothing 
 that  can't  be  proved — Mistal^e  to  think  they  can  know  everything — 
 Vanit}^  in  intellect  and  knowledge — Worship  of  intellect — God's 
 handiwork  to  be  treated  reverently — How  slight  is  our  knowledge — 
 Pessimism — Sceptical  Biologist  and  Psychologist — I  know  I  am 
 ignorant,  you  don't — Definition  of  Materialism^ — Questions  to 
 materialistic  philosophers — Uncertainties  of  science — Microscope — 
 Eepetition  as  to  Natural  Philosophers  being  humble-minded — Limit 
 to  free  inquiry — Scientific  inquiry  a  duty — Prying  curiosity — 
 Humility,  manner,  motive,  &c. — Sir  T.  Watson — Walk  with 
 Philosophers — Flowers  and  insects — Science — Highest  appreciation 
 of  common  sense — Flowers,  and  beauty  of  elm — Materialist  and 
 beaut}^ — Links — Honey,  cause  of— Faith — Believers  and  Material- 
 ists— Advice  to  non-scientific. 
 
 One  of  the  most  remarkable  circumstances  in  this  world  of 
 mysteries  is  the  fact  that,  notwithstanding  the  advance  of 
 knowledge  and  the  assumed  progress  of  the  human  mind  in 
 intellectual  capacity,  there  should  exist  in  these  boasted  times 
 of  enlightenment  so  large  a  number  of  men  of  science  and 
 philosophy  who  are  unbelievers,  or  if  not  really  such  at  heart, 
 are  at  the  least  so  lukewarm  in  their  belief,  or  so  reticent  of 
 their  views  concerning  God  and  religion  as  to  lead  most  per- 
 sons to  consider  them  sceptics. 
 
 And  what  makes  this  open  scepticism  in  some,  or  silence 
 in  others  as  to  belief,  the  more  extraordinary,  is,  that  it  is  a 
 state  of  mind  exactly  contrary  to  what  one  might  have  fairly 
 expected — for  what  could  have  been  more  reasonably  antici- 
 
1 6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 pated  than  that  these  men,  of  all  others,  who  know  the  most 
 conceruing  the  marvels  of  nature  and  the  impossibility  of  fully 
 comprehending  the  wonders  and  beauties  it  displays,  would 
 have  been  the  very  first  to  look  above  matter  and  forces,  as  we 
 know  them,  for  a  Great  First  Cause  and  Designer  and  Fabri- 
 cator of  all  ? 
 
 These  philosophers  one  would  also  have  expected  to  be  the 
 most  humble-minded  and  the  most  ready  of  all  men,  amid 
 all  their  knowledge,  to  confess  their  ignorance  and  liability 
 to  err  in  judgment.  But,  as  matter  of  fact,  it  is  not  so. 
 Indeed,  we  see  that  some  of  the  most  conspicuous  men  in 
 philosophy  and  science  at  the  present  time  are  the  very  reverse 
 of  being  believers,  or  of  being  diffident  and  humble-minded, 
 but,  on  the  contrary,  that  they  are  conceited  and  arrogant  in 
 their  opinions,  and  with  great  confidence,  and  even  eagerness, 
 take  on  themselves  to  deny,  and  even  to  sneer  at,  the  belief  in  a 
 God  and  the  Scriptures,  and  at  the  generally  accepted  view  as 
 to  the  true  position  of  man  in  this  world,  such  as  have  in 
 each  case  been  held  by  myriads  of  the  clever  and  good  in 
 past  ages,  and  such  as  satisfies,  comforts,  and  cheers  hosts  of 
 clever  and  good  men  and  women  now  living.  And  why  is  all 
 this  doubt  and  arrogant  denial  ?  Forsooth  !  because  the  sec- 
 tion of  thinkers  who  call  themselves  Positivists,  Rationalists, 
 Agnostics,  and  Monists,  &c.,  say  they  will  not  believe  any- 
 thing that  cannot  be  positively  proved  true  to  demonstration, 
 or  that  they  cannot  understand. 
 
 What  ?  Why,  this  is  sheer  nonsense  !  Do  they  disbelieve 
 that  the  water  boils  in  the  kettle  because  they  cannot  tell 
 what  heat  is  ?  or  do  they  disbelieve  that  their  hand  will  be 
 scalded  if  they  dip  it  into  boiling  water,  simply  because  they 
 cannot  explain  what  sensation  essentially  consists  in  ?  Why, 
 we  know  they  believe  in  the  boiling  of  water  and  its  scalding 
 properties  at  212°,  yet  no  man  can  explain  what  heat  and 
 what  sensation  are  fundamentally. 
 
 True  the  Positivist  will  say  experience  tells  him  that  suffi- 
 cient heat  will  cause  water  to  boil  and,  when  so  heated,  that 
 it  may  scald  his  hand  !      Then  the  fact  ultimately  is  that  he 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  ii 
 
 does  believe    in    heat    and    in    sensation,   though    he    cannot 
 explain  them. 
 
 Mr.  Huxley,  in  his  "  American  Addresses,"  p.  21,  sajs  : — 
 "  Scientific  men  get  an  awkward  habit — no  !  I  won't  call  it 
 that  because  it  is  a  valuable  habit — of  believing  nothing  unless 
 there  is  evidence  for  it,  and  they  have  a  way  of  looking  upon 
 belief  which  is  not  based  upon  evidence  not  only  as  illogical, 
 but  as  immoral !  " 
 
 Again,  Professor  Tyndall,  as  a  representative  of  the  same 
 school  of  thought,  will  not  believe  in  the  doctrine  of  the 
 "  soul,"  I  suppose  because  he  cannot  get  evidence  of  it  by 
 being  able  to  grind  it  out  of  his  machines  or  analyze  it  by  his 
 instruments,  "and  other  physical  devices  ;  so  he  calls  the  idea  of 
 the  "  soul,"  as  entertained  by  most  men,  "  a  poetic  rendering 
 of  a  phenomenon,  which  refuses  the  yoke  of  ordinary 
 mechanical  laws,"  and  he  goes  on  benevolently  to  remark  that 
 if  any  one  is  content  to  accept  such  a  "  poetic  renderino-,"  he, 
 for  one,  '''  does  not  object  to  this  exercise  of  ideality.^ " 
 
 "Exercise  of  ideality  !"  Why,  if  the  reader  will  refer  to 
 the  articles  on  "  Soul^  Spirit,''^  and  "  Organic  Mind,"  I  think 
 he  must  admit  there  is  full  evidence  of  the  existence  of  such 
 quality  or  qualities  as  that  of  soul,  as  tested  and  proved  bv  the 
 scientific  and  logical  modes  of  investigation  alone,  and  with- 
 out entering  on  the  moral  or  religious  aspect  of  the  question. 
 
 Now,  as  an  axiom,  we  may  say  that  no  men  of  sense  can 
 deny  but  that  it  would  be  foolish  to  believe  in  anything  which 
 does  not  afford  clear  evidence  of  its  truth. 
 
 All  our  beliefs  then  must  depend  on  the  decision  of  our 
 judgments  as  to  the  value  of  the  evidence  presented  concern- 
 ing any  one  thing. 
 
 Now  let  us,  in  view  of  the  object  of  this  work,  apply  Mr. 
 Huxley's  dictum  (and  I  quote  from  him  because  he  expresses 
 so  lucidly  the  opinions  of  his  fellow-thinkers)  to  the  case  of 
 God  and  the  Bible,  in  the  same  manner  as  I  applied  the  argu- 
 ment as  to  evidence  and  belief,  to  the  case  of  heat  and  the  sen- 
 sation of  scalding. 
 
 1  Address  to  Midland  Institute,  Oct.  2,  1877. 
 
 C 
 
i8  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 A  Positivist  believes  in  "heat"  andiu  "  sensation"  because, 
 lie  says,  he  has  evidence  of  such ;  and  yet  he  cannot  explain 
 what  heat  and  sensation  essentially  consist  in,  but  still  he  be- 
 lieves in  them  because  his  senses  tell  him  that  there  are  certain 
 occult  factors,  or  states,  or  conditions,  called  heat  and  sensation. 
 
 Just  in  the  same  way  have  we  not  the  fullest  evidence  for 
 belief  in  the  occult  factor  or  prime  cause,  God  ?  For  how, 
 but  for  such  a  cause,  would  it  be  possible  for  creation  to  be 
 as  it  is,  and  to  show  such  manifest  evidence  of  supernatural 
 power  and  superhuman — I  may  say  superphysical — design  ? 
 
 And  as  to  the  Bible,  is  there  not  the  fullest  evidence  for  its 
 truth  intrinsically,  historically,  morally,  and  intellectually  ? 
 (See  Yol.  v.)  Some  half-hearted  Positivists,  perhaps,  in  reply 
 to  this,  may  say,  "  But  we  do  not  disbelieve  in  a  First  Cause, 
 nor  do  we  ivlioUy  disbelieve  in  the  Bible." 
 
 Then  I  w^ould  say  as  a  rejoinder,  "  Why  are  you  always 
 deriding  the  Bible,  and  making  mouths,  and  shrugging  your 
 shoulders,  at  religion  ?  "  And  why  do  you  maintain  an  omi- 
 nous and  cold  silence  in  regard  to  God,  and  never  use  His 
 name  but  in  the  cause  of  philosophical  opposition  to  the  old 
 apprehension  of,  and  foundations  of  belief  in  Him  ?  Some 
 Rationalists  will  not  believe  in  God,  because  they  say  they 
 cannot  comprehend  how  He,  as  a  First  Cause,  could  Himself 
 have  come  into  existence,  and  this  assertion  they  cling  to 
 because  of  their  dogma,  that  they  will  believe  nothing  of  which 
 they  have  not  full  evidence,  and  which  they  cannot  understand 
 by  the  utmost  exercise  of  their  reason. 
 
 Why  ! — to  make  use  of  an  illustration,  imperfect  and  incon- 
 gruous as  it  may  be — this  is  like  the  case  of  an  untutored  man, 
 who  although  he  might  have  seen  books  (God's  works),  and 
 pulled  them  to  pieces  (dissected),  and  fully  admired  the  beauty 
 of  their  binding,  the  admirable  nature  of  their  paper,  the 
 curiousness  of  their  printing,  type,  &c.,  yet  because  he  had  never 
 seen  the  author,  or  printer,  &c.,  should  say,  that  notwithstand- 
 ing the  book  being  before  him,  yet  as  he  could  not  understand 
 it,  and  although  he  heard  other  men  read  from  it  (believing 
 naturalists),  still  that  he  would  not  believe  that  other  men 
 
CONCEIT  IN  SCIENCE  AND  PIIIIOSOPIIY.  19 
 
 could  read,  or  that  ideas  could  be  conveyed  by  printinij   or 
 that  books  were  designed  and  made  for  a  purpose  by  any  man 
 or  Being,  foreign  to  his  exact  knowledge  and  comprehension,  as 
 to  origin  and  place  of  residence,  &c. 
 
 Now  the  refusal  of  the  Rationalists  to  believe  in  God  and 
 their  denial  of  the  book  of  Nature  having  had  an  Author  and 
 Maker,  is  like  the  supposed  behaviour  of  the  untutored  man 
 above  described,  for  although  they  have  the  evidence  of  a  God 
 before  their  eyes,  in  the  shape  of  "  this  hook  of  Nature,""  yet 
 although  some  believers  can  read  it  out  loud  to  them,  and  can 
 discern  and  acknowledge  that  it  must  have  had  an  Author  and 
 Maker,  still  they  as  Rationalists  say  they  cannot  read  it,  and 
 cannot  see  design  and  purpose  and  a  Causative  power  in  it ; 
 but  affirm  that,  marvellous  as  is  this  book  of  Nature,  still  that 
 they,  as  the  most  advanced  philosophers  of  the  day,  cannot  see 
 but  that  it  made  itself  somehow  by  ''  secondary  causes,"  work- 
 ing somehow  by  self-action,  as  worked  on  by  a  self-constituted 
 and  co-relative  power  called  "  Materialistic  Evolution''  causes 
 and  powers  I  presume  which  they  imagine  came  first  by  "  a 
 necessity,"  which  I  cannot  call  otherwise  (as  I  understand  the 
 Rationalists)  than  "  a  necessity "  that  must  have  arisen  by 
 chance,  and  made  "  secondary "  laws  or  causes  for  itself, 
 according — as  they  first  arose — to  a  chance  haphazard. 
 
 But  though  I  am  thus  censorious  on  some  of  our  leading 
 men  in  science  and  philosophy,  and  whose  names  are  familiar 
 to  us  as  household  words,  yet  I  by  no  means  wish  to  imply 
 that  all  workers  and  teachers  and  writers  on  scientific  subjects 
 are  sceptics — far  from  that — indeed  if  I  did  say  so  I  could  be 
 immediately  refuted  by  mention  of  the  opinions  and  well-known 
 names  of  Owen,  the  most  eminent  of  living  Biologists  ;  of  Prof. 
 Parker,  the  consummate  Morphologist  and  Embryologist ; 
 Dr.  Gladstone,  the  accomplished  Chemist  ;  Dr.  Balfour,  the 
 eminent  Botanist  ;  Dr  Carpenter,  the  famous  Physiologist  and 
 Philosopher  ;  Dr.  Nicholson,  the  learned  Zoologist ;  besides 
 many  others,  none  of  whom  hesitate  to  mention  the  name  of 
 God,  or  are  ashamed  or  fearful  of  doing  so,  lest  their  reputa- 
 tions for  acumen  should  suffer  ! 
 
 c  2 
 
20  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Still,  it  is  a  fact  that  such  opinions,  or  at  least  the  open  ex- 
 pression of  them,  are  not  the  rule  ;  and  I  must  say  that  it  does 
 seem  remarkably  strange  that  so  large  a  majority  of  men  of 
 science  and  philosophy  (if  not  confessed  sceptics)  should 
 abstain  from  expressing  their  opinions  and  testifying  to  their 
 belief  in  regard  to  the  Great  Creator,  if  they  really  do  hold 
 such  views  in  regard  to  Him  and  the  Bible  as  were  held  by 
 Newton,  and  Faraday,  and  Herschel,  and  are  still  maintained 
 by  such  men  as  those  above  named,  as  well  as  by  many  others. 
 
 To  me  this  reticence  appears  very  astonishing. 
 
 It  is  not,  however,  that  any  large  number  of  learned  men 
 publicly  deny  a  Creator,  but  they  seem  afraid  to  mention  the 
 name  of  God,  and  apparently  shrink  from  so  doing,  because, 
 forsooth,  it  is  not  the  fashion  to  speak  of  that  Power  ;  or  because 
 such  mention  is  deemed  "  unscientific." 
 
 Not  scientific  ? 
 
 Pray  let  me  ask  any  one  of  such  living  ultra-scientific 
 philosophers  if  he  will  dare  to  affirm  that  he  is  more  scientific, 
 or  if  he  considers  himself  intellectually  superior  to  Newton, 
 Faraday,  Herschel,  or  Owen  ?  I  will  leave  this  question  for 
 sceptics  to  answer,  reaffirming,  however,  that  if  these  modern 
 scientists  do  really  possess  any  religious  belief,  it  is  surpris- 
 ingly remarkable  that  they  should  nearly  all  be  so  completely 
 dumb  in  regard  to  the  most  interesting  question  that  could 
 possibly  engage  their  attention,  viz.,  whether  or  no  there  be  a 
 Creator — a  living,  personal,  ever-acting  God  ? 
 
 In  regard  to  Evolutionists  in  particular,  the  majority  of 
 them  are  simply  silent  on  the  question,  and  although  they 
 ignore  God,  are  very  careful  not  to  flatly  deny  His  existence. 
 
 Other  Evolutionists  however,  and  the  literary  and  philoso- 
 phical sceptics  are  less  reticent,  and  openly  flout  the  idea  of 
 the  God  of  the  Bible,  and  call  Him  an  "  Inscrutable "  or 
 "  Anthropomorphic "  conception,  &c.,  and  declare,  or  leave 
 their  readers  to  infer,  that  those  persons  who  believe,  are 
 weak-minded  people  who  are  led  astray  by  poetry,  and  emotion, 
 and  false  sentiment. 
 
 But  as  to  emotion,  I  would  beg  to  ask  these  calm  philoso- 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  21 
 
 pliic  gentlemen  who  try  to  lead  us  poor  mortals  to  believe 
 that  they  have  overcome  and  banished  this  (as  they  seem  to 
 think)  attribute  of  men  in  a  low  stage  of  mental  evolution, 
 whether  they  consider  they  really  have  risen  superior  to  it  ? 
 
 Why,  we  know  that  they  themselves  are  emotional  to  the 
 last  degree,  for  who  more  angry,  nay,  passionate,  if  one 
 opposes  their  cold,  narrow,  and  irrational  hypotheses  ? 
 
 But  is  emotion  despicable  by  whomsoever  felt  ?  Does  not 
 emotion  often  lead  to  some  of  the  grandest  acts  of  humanity  ? 
 
 Let  us  now  consider  what  appears  to  have  been  the  main 
 cause  which  has  produced  scepticism  and  conceit  amongst  so 
 many  persons  of  culture. 
 
 This  cause  probably  has  been,  and  is,  the  effect  produced  on 
 the  mind  hy  a  training  in  science  and  philosopliy  when  unchecked 
 hy  humility ,  and  candour,  and  breadth  of  judgment. 
 
 The  effect  of  such  training  on  the  minds  of  some  men, 
 when  uninfluenced  by  humility  and  breadth  of  judgment  and 
 candour,  has  been  the  production  of 
 
 (a)  A  highly  critical  spirit,  which  in  many  instances  has 
 led  to 
 
 (h)  An  undue  exaltation  of  the  power  and  grasp  of  the 
 human  intellect,  culminating  in 
 
 (c)  A  feeling  of  vanity  that  has  led  to  the  idea  that  man  has 
 only  to  inquire  sufficiently  to  know  all. 
 
 Let  us  consider  these  factors  of  error  : — 
 
 (a)  It  is  really  almost  pardonable,  when  one  reflects  on  the 
 frame  of  mind  of  the  student  in  science,  that  he  should  fall 
 into  the  habit  of  doubting  the  truth  of  everything  which,  in 
 his  view,  cannot  be  actually  proved,  logically  or  experimen- 
 tally, and  that  he  will  accept  nothing  in  faith. 
 
 His  mind  gets  so  completely  into  the  groove  of  looking  at 
 everything  in  the  sequence  of  proposition,  analysis,  and  de- 
 duction or  demonstration,  that  he  insensibly  falls  into  the 
 habit  of  saying  he  will  not  believe  what  he  cannot  prove  or 
 understand. 
 
 Nor  is  this  surprising,  for  during  his  patient  studies  and 
 
22  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 labours,  and  with  his  ideas  concentrated  ou  what  is  before 
 him,  and  putting  aside  till  another  day  the  difficulties  he 
 cannot  solve,  he  does  in  process  of  time  get  to  comprehend 
 very  much,  and  so  much,  and  of  such  marvellous  kind,  that  it 
 is  again  almost  pardonable  that  he  should 
 
 (I))  Begin  to  exalt,  to  an  erroneous  extent,  the  power  and 
 grasp  of  the  human  intellect.  But  having  arrived  at  that 
 point,  the  thinker  stands  in  a  position  of  great  danger,  for 
 then,  unless  his  judgment  be  good  and  his  view  widened, 
 
 (c)  Vanity  may  step  in  and  lead  the  philosopher  to  believe 
 that  he  has  only  to  inquire  with  sufficient  patience,  and  per- 
 tinacity, and  acuteness,  to  know  everything. 
 
 But  this  vanity  having  once  been  allowed  to  take  posses- 
 sion of  the  mind,  in  consequence  of  too  narrow  a  view  having 
 been  formed,  one  can  no  longer  pardon  the  thinker,  for  we  see 
 in  some  men  that  it  is  apt  to  carry  them  to  the  most  irrational 
 lengths  of  folly.  To  such  an  extent,  indeed,  does  this  feel- 
 ing seem  to  actuate  some,  that,  in  their  pride  of  intellect,  they 
 will  not  acknowledge  there  are  some  things  they  cannot 
 understand,  so  they  commit  the  amazing  folly  of  ignoring 
 from  investigation  and  deriding  such  things  as  they  cannot 
 explain  according  to  their  own  notions. 
 
 Thus  it  appears  that  some  minds,  made  so  highly  analytical 
 and  critical  by  long  habit,  and  puffed  up  with  pride  in  having 
 found  out  so  much  and  understood  so  much  according  to  their 
 own  views  and  powers  of  comprehension,  will  not  incline  to 
 religious  belief,  partly  because  they  cannot  find  out  and  under- 
 stand all  about  God,  according  to  their  oivn  inodes  of  investiga- 
 tion, as  by  means  of  chemical  analysis,  dissections,  geological 
 diggings,  &c. ;  and  partly  because  the  due  consideration  of  the 
 subject,  and  its  acceptance,  requires  humility  of  mind,  and 
 is  humbling  to  man's  intellectual  supremacy. 
 
 Moreover,  I  can  imagine  that  the  materialistic  philosopher, 
 if  he  gives  a  cursory  thought  to  religion,  may  be  very  likely 
 to  dismiss  the  subject  in  some  such  way  as  the  following  :— 
 He,  with  his  critical  powers  (which,  I  fear,  are  apt  to  be 
 cynical)  warped  by  the  bias  of  his  narroAV  views  and  his  re- 
 
CONCEIT  TN  SCIENCE  AND  PHILOSOPHY.  23 
 
 stricted  method  of  study  and  research,  may  say,  "  I  cannot 
 beheve  in  a  system  of  religion  which  sets  up  a  hypothetical 
 Being  called  God  as  supreme,  and  as  Governor  of  the  world  ; 
 for  if  so,  and  he  was  benevolent  and  always  everywhere  pre- 
 sent, we  should  see  a  happier  and  more  orderly  state  of 
 things  than  we  do.  For  example,  there  would  be  no  pain, 
 no  sorrow,  no  rapacity,  no  crime,  no  sin,  and  no  wrongdoino-  of 
 any  kind — because,  being  so  all-powerful  and  loving,  He 
 would  abolish  the  devil  and  all  his  works." 
 
 And  thus  the  Materialist  ignores  God  and  sneers  at  the 
 supernatural  and  spirit  of  every  kind,  and  at  those  who  believe 
 in  such.  And  if  you  press  him  to  explain  the  material  crea- 
 tion and  consciousness  and  mind  and  reason,  and  to  tell  us  as 
 to  how  all  things  arose  and  work,  he  replies  that  "  the 
 theory  of  evolution  accounts  for  all  that,"  forgetting  appa- 
 rently, that  "  evolution,"  even  if  true,  must  itself  have  had  a 
 prime  factor. 
 
 But  this  way  of  dealing  with  religion  and  creation  occurs 
 simply  because  the  scientist  is  so  very  conceited  in  his  own 
 knowledge  and  abilities,  and  because  he  does  not  investigate 
 the  subject,  or  does  not  do  so  in  a  fit  state  of  mind,  or  in  a 
 proper  manner;  also  because  he  does  not  give  due  credit  to 
 other  men — who  do  believe — for  possessing  intellects  and 
 knowledge  and  judgment,  which  may  be  at  least  equal  to  his 
 own,  and  which  men  have  examined  the  subject  in  a  fitting 
 spirit  and  mode. 
 
 Besides  this,  the  materialistic  philosopher,  in  his  pride  of 
 knowledge,  and  fancied  power  of  reasoning,  forgets,  that  great 
 though  man's  intellectual  capacity  is,  still  that  his  mind  is 
 finite.  Yet,  surely  it  must  be  that  even  this  very  clever  kind 
 of  person  must  sometimes  get  a  glimpse  of  an  idea  that  his 
 mind  really  is  finite,  and,  although  he  may  try  and  shut  his 
 eyes  to  the  fact,  yet  it  seems  impossible  he  can  quite  abolish 
 the  feeling. 
 
 Then,  let  me  ask  if  it  would  not  be  most  rational  for  him 
 to  be  honest  and  candid  ivitli  himself,  and  to  pause,  and  reflect, 
 that  seeing   the  wonders  of  Creation  around  him — which  he 
 
24  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 cannot  account  for  or  fully  understand  by  his  finite  mind — 
 lierhaiis  it  may  he,  after  all,  that  all  things  were  constituted 
 by  a  mind  superior  to  that  of  man — an  Infinite  Mind  ? 
 
 And  surely  this  must  be  so  !  Creation  must  have  come, 
 and  must  work  by  and  through  the  will  of  an  Infinite  Mind. 
 Then,  how  can  man  reasonably  expect  to  enter  into  the  mind 
 of  the  Infinite,  and  understand  all  his  works  and  ways  ?  It 
 would  be  folly  in  us  to  expect  for  one  instant  to  comprehend 
 God's  plan,  and  working  in  the  material  world  ;  and,  if  so, 
 then,  too,  of  the  moral  ;  and  if  these,  still  more  as  to  the 
 spiritual. 
 
 Truly,  the  system  of  the  Universe  is  altogether  a  scheme 
 beyond  our  powers  of  intellectual  grasp. 
 
 Yet  men  proceed  in  their  reasonings  and  their  speculations 
 as  if  they  could  and  onght  to  be  able  to  understand  all  about 
 these  things.  And  here  is  their  great  mistake  in  thinking  that 
 they  can,  and  ought,  to  understand  all — every  thing. 
 
 Nor,  it  is  to  be  feared,  does  the  mistake  stop  here,  for  this 
 state  of  opinion  in  ignoring  God,  seems  actually  to  lead  to  the 
 setting  up  of  the  human  intellect  as  an  idol,  and  as  the  All-in- 
 all,  and  distorts  or  twists  the  mental  gaze  into  looking  to  it,  as 
 the  object  of  adoration  — and  almost  of  worship — rather  than  to 
 the  Great  Architect  of  this  intellect— the  true  God. 
 
 Sad  to  say,  it  is  not  the  professors,  and  followers  of  one,  or 
 other,  of  the  various  branches  of  knowledge  that  have  been 
 touched  by  this  overweening  spirit  of  pride  in  man's  intellect  ; 
 but  in  all  departments  there  are  some  men  who  either  doubt 
 passively,  or  give  active  expression  to  defiant  unbelief. 
 
 We  have  sceptical,  materialistic  Physicists,  Chemists, 
 Geologists,  Biologists,  &c.,  &c. 
 
 I  will  take  the  case  first  of  the  two  former. 
 
 I  fear  it  is,  with  many  of  them,  the  old  story  of  "long 
 familiarity  breedeth  contempt;"  for,  although  of  course  there 
 are  notable  exceptions,  they,  as  a  body,  speak  and  write  of 
 the  matter  and  forces  with  which  they  have  to  deal,  as  if 
 such  things  were  self-existent,  or  self-created,  and  self-en- 
 dowed. They  do  not  appear  to  reflect — or,  at  any  rate,  they 
 do  not  publicly  acknowledge— that  all  matter  and  all  force 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  25 
 
 are  parts  of  Gotl's  creation,  and  must  have  been  touched  by 
 His  impress. 
 
 For  liow  else,  I  would  ask,  could  it  be  that  the  elementary- 
 bodies  and  gases  exist,  not  only  passively,  and  simply  as 
 such,  but  that  they  can  combine  actively  with  one  another  in 
 certain  definite  proportions — and  those  proportions  only — so  as 
 to  form  new  compounds,  quite  different  to  the  original  com- 
 ponents in  quality,  and  perfectly  definite  in  their  new  charac- 
 teristics. How,  I  say,  could  ihis  be,  unless  they  were  ruled 
 by  certain  laws  ?  Or,  again,  how  could  any  physical  attrac- 
 tion or  repulsion  act,  or  how  could  the  great  correlatives  heat, 
 light,  electricity,  &c.,  be,  or  do,  unless  by  laws  ordained  by 
 a  Creator's  will  ?  "  (As  to  laws  making  themselves,  and 
 "necessity,"  these  questions  will  be  discussed  elsewhere.) 
 
 Therefore  I  contend  that  all  these  things  (matter  and 
 forces)  when  dealt  with,  or  handled,  or  analyzed  by  the 
 scientific  investigator,  should  not  be  considered  and  looked  on 
 as  so  many  playthings  to  be  pulled  down  and  split  open  ;  or 
 built  up,  or  turned  hind  side  before,  as  a  boy  may  treat  his 
 toy  bricks  ;  but  rather  that  the  things  of  "  nature,"  when 
 dealt  with  by  the  philosopher  in  a  spirit  that  one  necessarily 
 estimates  as  a  thoughtful  one,  should  always  be  regarded  as 
 things  in  a  manner  connected  with  the  Divinity  :  and  con- 
 sequently as  being  a  part  of  His  handiwork  to  be  treated 
 reverently,  and  with  humble-minded ness. 
 
 But  such  tone  of  mind  as  this — whatever  may  be  felt — is 
 not  generally  displayed  in  the  present  day.  For  example, 
 one  hears  the  Chemist  talk  confidently  of  oxygen  ;  and  the 
 Physicist  of  the  "  electric  current,"  and  the  like,  and  in  so 
 off-hand  a  way  as  to  lead  one  almost  to  believe  that  they 
 think  them  to  be  their  own  invention,  creation,  and  property, 
 and  that  they  know  all  about  them  ! 
 
 But  what  do  they  know  ?" 
 
 2  It  may  be  thought  that  this  savours  somewhat  of  "  Pessimism,"  or 
 the  doctrine  that  all  knowledge,  and  all  things  in  this  world  are  vain, 
 and  barren,  and  useless  and  hopeless. 
 
 Not  at  all ;  I  believe  to  the  full  in  the  usefulness,  the  fruitfulness,  and 
 the  joy  of  science,  when  rightly  pursued. 
 
26  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Marvellous,  I  grant,  is  the  knowledge  of  such  things, 
 worked  out  during  years  of  patient  thought  and  labour  ;  but, 
 after  all,  how  slight  is  our  real  knowledge  of  them !  We  do 
 not  even  know  what  such  familiar  things  as  oxygen  and 
 electricity  really  and  essentially  are,  and  consist  in  and  of. 
 To  take  the  case  of  oxygen  only,  even  supposing  we  could 
 split  it  up  into  component  parts,  or  atoms,  then  the  question 
 would  arise,  what  are  the  atoms  ?  And  even  supposing  we 
 discovered  that  oxygen  atoms,  and  atoms  in  general — every 
 thing  material — w^as  composed  of  one  certain  kind  of  atom 
 differently  combined,  in  dilFerent  cases,  so  as  to  form  diiFerent 
 sorts  of  things.  What  then  ?  What  is  the  composition  of 
 the  atom  ?  Why  was  it  so  ?  Where  did  it  come  from,  and 
 how  ?     Did  it  come  by  chance  ?     Did  it  make  itself? 
 
 There  could  be  but  one  rational  answer. 
 
 God  made  it  what  it  is,  and  endowed  it  with  certain  laws. 
 
 Therefore  I  would  say,  let  us  be  humble-minded  and  re- 
 verent. 
 
 At  the  same  time  however  that  I  would  urge  these  con- 
 siderations, I  am  quite  ready,  as  a  life-long  and  eainest  lover 
 of  science,  to  grant,  that  what  can  be  shown  us  by  analysis  is 
 very,  very  clever.  Take  a  piece  of  marble,  for  example,  and 
 how  wonderful  is  it  to  be  able  to  tell  that  it  is  composed  of  a 
 metal  (calcium)  and  gas  (carbonic  acid),  and  a  non-metallic 
 solid  (carbon)  united  together  ! 
 
 And  so  the  Chemist  writes  his  symbols,  Ca  C02,  on  the 
 diagrarn  board,  and  glories  in  his  knowledge  ;  and  well  he 
 may,  if  he  viewed  it  with  humbleness  of  spirit,  and  reverently 
 in  regard  to  his  highest  thoughts.  But,  with  some  men,  it  is 
 notorious  that  there  is  no  Godly  reverence. 
 
 To  ponder  on  this  fact  is  not  only  a  very  sad  reflection,  but 
 the  existence  of  the  fact  itself  is  very  remarkable.  It  is 
 astonishing  indeed  that  men  who  know  so  much  of  the  rough 
 working  of  matter  and  force,  as  do  Chemists  and  Physicists, 
 should  fail  to  discern  and  appreciate  how  very  little,  after  all, 
 they  really  know  of  the  essential  causes  and  finer  workings  of 
 things. 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  27 
 
 If  men  were  reasonable,  it  surely  ought  to  be,  that  the  more 
 they  know,  the  more  ready  they  shoukl  be  to  confess  their 
 iirnorance,  and  littleness  ;  and  the  more  we  should  have  ex- 
 pected  they  would  feel  pleasure  in  turning  to  the  admiration 
 and  worship  of  that  Infinite  Power,  which  must  necessarily 
 be  the  first  cause  of  all  the  wonders  of  the  universe  in  which 
 the  scientific  mind  rejoices. 
 
 It  is  remarkable,  I  say,  that  Chemists  and  Physicists  should 
 be  sceptics  ;  but,  when  we  come  to  Geologists,  and  much  more 
 to  Biologists,  who  have  to  deal  with  "  life,"  and  Psychologists 
 who  have  to  study  "  mind,"  one's  astonishment  is  even 
 greater.  That  any  men  can  believe  that  "  life  "  and  "  mind  " 
 can  have  "  evolved"  by  spontaneous  self-action,  is  almost  past 
 conception  :  yet  it  is  the  fact  that  many  men  do  so  believe,  and 
 it  is  one  of  the  strangest  things  in  "  these  modern  times  of 
 enlightenment,"  that  many  men,  in  treating  of  mind  and  life, 
 appear  to  forget  altogether  that  they  are  dealing  with  God's 
 highest  works,  and  actually  seem  to  try  and  persuade  others 
 — if  not  themselves — that  they  have  only  to  think,  and  reason, 
 and  question,  and  experiment  long  enough,  in  order  to  know 
 all  about  their  origin  and  working. 
 
 These  men,  it  is  only  charitable  to  infer,  must  have  be- 
 wildered themselves  by  study,  or  have  blinded  their  minds  by 
 devoting  themselves  to  one  kind  of  pursuit,  and  in  this  way 
 to  have  starved  their  judgments,  as  you  may  starve  the  body, 
 by  feeding  on  one  sole  kind  of  selected  food. 
 
 There  is  nothing  more  true  than  that  it  is  requisite  for  a 
 man  to  have  studied,  and  thoroughly  digested  a  great  deal  of 
 mail?/  hinds,  and  branches  of  knowledge — and  not  one  or  two 
 only — before  he  can  arrive  (unless  conceit  prevents  him  even 
 then)  at  a  true  estimation  after  all  his  pains,  of  how  little  he 
 really  knows. 
 
 I  have  often  felt  inclined  to  say  to  an  "  unbelieving  "  spe- 
 cialist, who  might  be  confidently  and  dogmatically  urging  some 
 particular  view — and  with  all  the  greater  unction,  because  it 
 Avas  in  contradiction  to  the  belief  of  the  great  men  of  the  past — 
 "  My  good  fellow,  do  permit  me  to  say,  that  small  though  my 
 
28  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 own  knowledge  may  be,  it  is  sufficient,  nevertheless,  to  enable 
 me  to  discern  hoAv  really  ignorant  you  are  yourself.  I  know 
 how  ignorant  I  am,  but  you  evidently  don't  know  how  ignorant 
 you  are." 
 
 As  an  illustration  of  our  comparative  ignorance  in  the 
 sciences  so  earnestly  prosecuted  in  these  days,  I  will  now  select 
 two  or  three  questions  out  of  hosts  that  might  be  put  to  the 
 Professors  of  the  various  branches  of  knowledge  already  touched 
 on,  and  who  may  happen  to  be  materialistic  in  their  views. 
 But  before  doing  so  I  would  distinctly  wish  to  separate  the 
 "  Materialistic  "  Professors  from  the  believing  ones,  by  giving 
 a  definition  of  the  former,  because,  of  course  as  an  enthusiastic 
 lover  of  true  science,  my  criticisms  are  directed  solely  against 
 Materialists  and  Sceptics  in  general. 
 
 To  use  some  lines  of  Wordsworth,  a  Materialist  may  be 
 described  as, — 
 
 "  A  reasoning  self-sufficing  thing, 
 An  intellectual  All-in-All." 
 
 As  this  definition  however  would  not  be  accepted  by  a 
 Materialist,  I  will  quote  what  the  staunchest  advocate  for  his 
 philosophy  says  on  the  point.  Haeckel  in  his  "  History  of 
 Creation,''  translated  by  Eay  Lancaster,  (vol.  i.  p.  35,)  writes  : — 
 "  Scientific  materialism,  which  is  identical  with  Monism, 
 affirms  in  reality  no  more  than  that  every  thing  in  the  world 
 goes  on  naturally,  that  every  effect  has  its  cause,  and  every 
 cause  its  efifect.  It  therefore  assigns  to  causal  law — that  is,  the 
 law  of  a  necessary  connexion  between  cause  and  effect — its 
 place  over  the  entire  series  of  phenomena  that  can  be  known. 
 At  the  same  time  scientific  materialism  positively  rejects  every 
 belief  in  the  miraculous,  and  every  conception  in  whatever  form 
 it  appears,  of  supernatural  processes.  Accordingly,  nowhere 
 in  the  whole  domain  of  human  knowledge  does  it  recognize 
 real  metaphysics,  but  throughout  only  physics,  and  through  it 
 the  inseparable  connexion  between  matter,  form,  and  force, 
 becomes  self-evident.^ 
 
 3  In  regard  to  this  work  from  wMch  I  have  now  quoted,  I  would  say 
 briefly,  that  the  whole  book,  in  my  opinion,  bears  the  same  relation  to 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY, 
 
 29 
 
 Having  thus  made  clear  the  creed  of  the  MateriaHst,  I  will 
 proceed  to  put  the  questions  already  alluded  to. 
 
 Out  of  the    multitude    of  questions    I   might    put    to   the 
 Chemist,  who  may  liold  materialistic  views,  I  will  ask  if  he  can 
 tell  what  chemical  affinity  is,  and  why  carbonate  of  soda  and 
 tartaric  acid  will  unite  to  form  two  new  things  totally  different 
 to  the  two  originals  ?  or  why,  in  electro-chemical  decomposition 
 of  water,  hydrogen  will  be  given  off  at  one  pole,  and  oxygen 
 at  the  other  ?  and  if  he  thinks  he  will  ever  be  able  to  explain 
 these  facts,  which  in  his  ignorance  he  simply  names  "  laws  "  ? 
 To  talk  of  the  elective  affinity  of  this  thing  for  that  :  or  of 
 the  repulsion  of  that  for  this,  only  affirms  the  fact,  but  affords 
 no  explanation  of  the   why   and   the  wherefore.     Why  is  it 
 invariable  that  the   elementary  gases,  &c.,  will  only  combine 
 with  one  another  in  certain  definite  quantity,  twelve  of  carbon 
 with  sixteen  of  oxygen,  &c.  &c.  ?     Could  such  definite  regu- 
 larity as  w^e  see  in  regard  to  these  combining  numbers  have 
 arisen  by  chance  ?     And  again,  how  could  such  opposites,  as 
 alkalies  and  acids,  have  originated    by  self-action  ?     If  the 
 Materialist  says  that  according  to  the  combining  numbers  or 
 equivalents  of  the  elementary  bodies  and  gases,  so  possibly  the 
 combinations  or  reactions  can  only  take  place  according  to  the 
 constitution,  or  number,  or  size,  or  shape  of  the  atoms  com- 
 posing them,  so  as  to  fit,  as  it  were  with  each  other;  even  then 
 we  do  not  arrive  at  the  end  of  our  conjecture  and  questioning. 
 
 Why  and  how  did  these  atoms  acquire  their  different  con- 
 stitutions or  shapes  (or  whatever  it  may  be)  and  their  powers 
 of  attracting  or  repelling  one  another  ? 
 
 So  to  return  to  my  first  question.  How  can  it  be  that  when 
 we  mix  tartaric  acid  with  carbonate  of  soda  dissolved  in  water, 
 the  tartaric  acid  and  soda  show  such  a  powerful  liking,  or 
 attraction,  or  elective  affinity  for  one  another,  and  joint  mutual 
 
 true  science  wliicli  a  very  exaggerated  historical  novel  does  to  true  history. 
 It  is  therefore  a  very  amusing  book,  but  I  would  caution  any  one  against 
 reading  it,  unless  previously  well  grounded  in  science,  because  many  of 
 its  assertions  and  surmises  are,  as  I  believe,  so  questionable,  as  to  be 
 likely  to  mislead  the  ill-informed. 
 
30  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 repulsion  for  the  carbonic  acid,  as  to  spring  together  with  such 
 force  as  to  turn  out  the  gas  by  a  violent  effervescence,  during 
 which  the  latter  flies  off  ? 
 
 AYhy  and  how  is  this  ? 
 
 To  say  it  depends  on  elective  affinity  is  really  to  tell  us  nothing 
 as  to  causation. 
 
 Also  of  the  decomposition  of  water  by  "  voltaic  action:"  who 
 can  explain  why  the  gases  constituting  the  water  can  be  torn 
 asunder,  and  why  the  oxygen  is  always  given  off  by  one  pole, 
 and  the  hydrogen  by  the  other  ?  To  say  that  such  is  "  a  law'' 
 is  also  to  tell  us  nothing  of  the  reason  why. 
 
 Then,  too,  the  questions  that  may  be  put  to  the  Physicist, 
 who  may  be  a  Materialist,  are  equally  numerous  and  imposing. 
 To  name  a  few  : — 
 
 What  is  ether  ? 
 
 What  is  the  nature  and  cause  of  gravitation  or  attraction  ? 
 
 Can  he  tell  the  prime  factor  and  source  of  the  correlative 
 forces  of  light,  heat,  electricity,  magnetism,  motion,  and  chemical 
 affinity — what  is  their  essential  nature  and  constitution,  and 
 how  they  work  ?  But  a  question  I  will  enlarge  more  upon, 
 because  it  is  so  eminently  practical,  is  for  him  to  tell  us  why 
 water  does  not  obey  the  law  common  to  other  things,  and 
 become  specifically  heavier  in  the  solid,  than  in  the  liquid 
 state  ?  And  whether  this  departure  from  the  general  law  is 
 not  a  clear  evidence  of  design  ? 
 
 I  may  here,  for  the  benefit  of  the  unscientific,  enter  into 
 some  details  as  to  the  freezing  of  water.  Every  collection  of 
 water  has  vertical  (or  up  and  down)  as  well  as  other  currents 
 in  it,  and  in  cold  weather  the  surface  water  in  cooling  becomes 
 denser  and  specifically  heavier,  and  therefore  falls  to  the 
 bottom  of  the  lake,  &c.,  its  place  being  taken  by  water  rising 
 from  below  ;  this  vertical  change  continues  till  all  the  mass  has 
 reached  the  temperature  of  40"  and  then  ceases.  Having  ceased, 
 and  the  weather  being  cold,  the  surface  water  loses  more  and 
 more  of  its  heat,  and  finally  at  32''  it  freezes,  and  in  so  doing, 
 the  w^ater  in  solidifying  as  ice,  most  remarkable  to  say, 
 expands,  and  by  this  expansion  becomes  considerably  lighter 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  31 
 
 than  water,  and  floats  with  much  buoyancy.     Now  mark  two 
 things. 
 
 1st.  If  the  water  did  not  cease  to  fall  to  the  bottom  at  40° 
 the  wdiole  depth  of  the  lake  or  river  Avould  become  ice,  on  losino- 
 8  degrees  more  of  heat. 
 
 2nd.  That  if  water  in  becoming  solid,  followed  the  general 
 law  of  fluids,  and  became  denser  and  heavier  on  solidifyin"-,  or 
 freezing,  it  would  sink  to  the  bottom,  and  aid  in  converting  the 
 whole  into  a  solid  mass. 
 
 The  consequence  of  such  solidification  of  the  whole  bulk,  if 
 it  took  place,  would  be  not  only  the  death  of  all  the  fish,  &c., 
 but  that  all  water,  except  in  the  tropics,  would  be  constantly 
 frozen,  because  it  could  not,  under  these  conditions,  all  melt  in 
 the  summer;  therefore  that  all  parts  external  to  the  tropics, 
 would  at  the  least,  be  untenantable,  and  perhaps  the  whole  of 
 the  earth. 
 
 Then  as  to  the  Biologist  who  may  hold  Materialistic  views, 
 I  would  ask  him, — 
 
 What  is  the  cause  of  life  ?  Also  what  is  the  power  that 
 produces  and  guides  "differentiation  " — that  is,  the  power  which 
 in  organization,  and  growth,  causes  protoplasm  to  form,  or 
 curdle,  or  coagulate  into  totally  different  structures,  in  immediate 
 contact  with  one  another,  but  intended  for  entirely  different  uses, 
 as  we  see  in  the  development  of  the  seed,  and  Qgg,  and  their 
 embryonic  formation  respectively  of  the  rudiments  of  stems, 
 leaves,  blossoms,  &c.,  or  of  head,  legs,  wings,  and  so  on. 
 
 Also  of  the  Geologist,  who  may  be  a  Materialist,  I  would 
 ask,  why  there  is  so  much  water  on  the  globe,  and  no  more 
 and  no  less  ? 
 
 Whether  if  tliere  were  more  or  less,  this  globe  would  not  be 
 uninhabitable,  either  through  the  submersion  of  land,  or 
 through  too  much  humidity  ;  or  conversely,  through  too  much 
 dryness,  and  all  things  becoming  parched,  for  want  of  rain,  and 
 humidity,  and  water  ? 
 
 If  he   can  tell   if  the    centre    of  the   earth   is   igneous,  or 
 gaseous,  or  solid,  or,  as  was  formerly  thought,  full  of  water  ? 
 Or  of  the  Materialistic  Phf/siologist,  I  would  ask,  if  he  can 
 
32  SCIENCE  A  STRONGHOLD  OF  BELIER 
 
 explain  how  the  blood  is  made,  and  what  is  the  essential  force 
 
 that  effects  it  ? 
 
 Also  if  he  can  explain  the  elective  faculty  possessed  by  the 
 cells  of  various  organs,  by  which  they  can  select  from  the 
 blood,  the  particular  materials  needful  for  forming  particular 
 secretions  and  excretions,  such  as  it  is  their  function  to 
 elaborate— whether  it  be  bile,  or  saliva  in  animals— or  turpen- 
 tine, attar  of  roses  &c.,  in  plants. 
 
 Or   further,   let  me  ask    the  Pt<ychologist,  who  may  be  a 
 Materialist,  what  is  consciousness,    and  thought  ;  and  what  is 
 the  essential  cause  of  such  respectively— and  how,  why,  when, 
 and  where,  they  arose  :  also  if  he  can  tell  why  it  is  that  sleep 
 should  be  possible  ?    And  why,  if  sleep  is  a  rest  procured  by 
 materialistic   necessity,   such    temporary   death   in    regard    to 
 many   faculties,    should  be  recoverable  from,  and  why  it  does 
 not  become  complete,  and  fatally  lasting  ?     Whether  sleep  is 
 not  clearly  an  ordained  function  in  the  economy  of  life  ?     And 
 finally  I  may  ask  them  collectively,   whether  in  all  candour, 
 they  think  it  in  the  remotest  degree  pi'obable,   they  will   ever 
 be  able  to  answer  any  one  of  these  questions  ;  and  especially 
 so  in  a  way  to  prove  materialism— i\\2,i   is,  that  everything  is 
 self-made  by  self-acting  causes — and  that  the  God  of  the  Bible, 
 and  the  believer,  is  for  certain  a  myth  ? 
 
 Assuming  their  replies  to  be  in  the  negative,  I  would  say, "  Then 
 as  you  don't  know  for  certain  about  any  one  of  these  things,  would 
 it  not  be  most  rational  for  you  all  to  be  more  humble-minded,  and 
 more  inclined  to  belief  in  a  force  superior  to  matter  and  mere 
 physical  force — in  fact,  in  the  existence  of  a  Supernatural  Force, 
 or  Spirit— the  Great  Designer,  Architect,  and  Governor  of  the 
 Universe  ;  and  this,  one  would  have  thought,  ought  to  have 
 been  particularly  the  case  with  the  one  Scientist  who  has  the 
 most  to  do  with  those  almost  overwhelming  mysteries  life  and 
 death,  and  the  history,  and  doings,  and  iacts  connected  with 
 oro-anization,  viz.,  the  Biologist  :  yet  singular  to  say,  he  is  one 
 of  the  most  daringly  speculative,  and  actively  unbelieving. 
 The  only  explanation  for  this  remarkable  circumstance  seems 
 to  me  to  lie  in  the  fact,  that  very- many  Biologists  confine  their 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  33 
 
 attention  to  dissections,  and  preserved  specimens  and  dry  bones 
 and  fossils  :  they  compare  this  shaped  bone  with  that — and  that 
 with  another — and  so  on,  and  so  on — until  immersed  in  their 
 study  of  dry  facts,  they  altogether  forget  life,  with  all  its  asto- 
 nishing mysteries  of  develoj)ment,  differentiation,  growth,  &e. 
 
 By  looking  too  intentl}'-,  and  with  too  circumscribed  a  view, 
 at  comparatively  trivial  details,  they  lose  sight  of  what,  after 
 all,  is  the  main  question,  and  marvel,  and  miracle.  And  this  is 
 what  we  are  apt  to  do  on  many  questions.  We  shut  our  eyes 
 to  one  thing,  and  look  at  another  till  dazzled. 
 
 But  to  return  again  to  the  subject  of  the  propriety  of 
 humility  in  scientific  investigation. 
 
 It  should  always  be  borne  in  remembrance  that  in  addition 
 to  the  fact  of  our  ignorance  on  a  multitude  of  subjects  which 
 are  every  day  before  our  eyes,  but  which  we  know  on  careful 
 reflection,  we  can  never  fully  comprehend,  investigate  them  as 
 we  may,  there  is  another  powerful  reason  why  we  should  be 
 humble-minded,  and  that  is,  the  consideration  of  the  ^^uncertain- 
 ties of  science,'" — the  uncertainty  as  to  whether  we  are  correct  in 
 our  surmises,  in  regard  to  things  we  think  we  can  comprehend — 
 the  uncertainty  whether  what  is  actually  received  as  true  after 
 patient  research,  and  earnest  pondering  by  the  science  of  our 
 period,  may  not  be  proved  in  another  to  be  false.  Thus  even 
 the  great  Newton's  "  emission  theory  '*  of  light  has  been  given 
 up  and  substituted  by  the  "wave  theory,"  which  theory  itself 
 depends  for  its  truth  on  the  assumed  presence  in  space,  of  n 
 theoretical  "something"  called  "ether,"  but  the  nature,  and 
 actual  presence  of  which  has  really  never  been  proved. 
 
 This  conflict  of  opinion  in  the  views  of  the  greatest  men  of 
 science  of  the  present  and  past  times  as  to  the  reception  of 
 leading  scientific  facts,  and  principles,  is  ably  commented  on 
 by  the  Rev.  Canon  Birks  in  his  "  Uncertainties  of  Science." 
 
 There  is  indeed  so  much  doubt  and  discrepancy  of  opinion 
 in  science,  that  there  is  scarcely  a  so-called  "  scientific  fact " 
 one  can  absolutely  depend  on,  as  a  true  explanation  of  the 
 working  of  God's  laws  in  Creation. 
 
 But  I  must  not  dilate  further  on  this,  but  pass  on  to  another 
 
34  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 branch  of  our  subject — the  Microscope,  and  its  influence  on  the 
 minds,  I  fear,  of  many  persons. 
 
 I  believe  the  microscope  and  its  use  in  the  pursuit  of  phy- 
 siology and  minute  anatomy,  has  much  to  answer  for  in  regard 
 to  the  growth  of  scientific  scepticism. 
 
 At  first  sight  this  appears  anomalous,  as  one  would  have 
 expected  that  a  revelation  of  beauties  and  wonders  such  as  it 
 has  made  manifest,  would  have  had  the  contrary  efiect.  But 
 the  fact  is  that,  although  the  study  of  minute  structure  may 
 at  first  lead  the  student  to  think  of  the  wonders,  power,  and 
 glory  of  God  as  shown  in  creation,  the  mind,  unless  influenced 
 by  a  right  bent  and  motive,  soon  forgets  God — fascinated  and 
 enthralled  by  the  wondrous  material  structures  brought  under 
 immediate  observation  ;  and  the  eye  is  strained,  and  stronger 
 objectives  are  used,  and  the  eye  strained  again  and  again,  to 
 look  deeper  and  deeper  into  the  unrevealed  mysteries  of-matter, 
 and  the  hidden  secrets  of  "  Nature " — the  cause  and  main- 
 spring of  that  "Nature"  being  (singular  to  say)  quite  dropped 
 out  of  remembrance. 
 
 Marvellous  and  beautiful  are  the  structures  so  seen,  and  the 
 natural  processes  and  functions  so  faintly  traced  out  even  by 
 the  keenest  observation. 
 
 But  use  the  strongest  power  capable  of  ever  being  con- 
 structed (and  we  are  told  more  powerful  ones  than  we  now 
 have  cannot  be  made)  and  what  do  we  see  ?  Nothing  more 
 than  what  may  be  called  the  coarser  details  of  structure.  We 
 see  cells,  and  cell  contents,  and  nuclei,  and  granular  matter, 
 and  structureless  cell  walls,  &c.  But  we  cannot  see  the  ulti- 
 mate molecules  of  which  any  of  these  parts  are  composed,  and 
 science  says  we  never  shall. 
 
 Nor  can  we  see,  or  tell,  how  these  tissues  or  materials  were 
 developed  (as  to  their  initial  growth  and  causation),  or  formed, 
 or  how  they  work. 
 
 In  fine,  ive  can  only  seethe  hroad  result  of  the  actions  of  in- 
 visible  forces  on  invisible  atoms.  We  discern  effects  only,  and 
 not  causes. 
 
 I  may  tire  the  reader,  but  I  must  here  again  repeat  that  it 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  35 
 
 may  truly  be  said,  after  dispassionately  considering  these  facts 
 and  arguments,  that  Natural  Philosophers  ought  to  be  the  most 
 humble-minded  of  men,  both  because  they  deal  with  and  scan 
 what  the  best  and  wisest  men  in  all  ages  have  considered  the 
 works  of  God,  but  also  because,  if  clear-minded,  they  must 
 apprehend  more  and  more,  day  by  day,  how  really  ignorant 
 they  are,  and  how  impossible  it  is,  and  ever  must  be,  to  tell 
 how  Creation  works.  And,  in  short,  that  they  can  never  ex- 
 pect in  this  life  to  know  more  than  the  coarser  outlines  of  such 
 substances,  structures,  properties,  actions  or  functions  as  they 
 may  investigate. 
 
 It  may  be  thought  by  some  that  the  views  here  advocated 
 would,  if  put  in  practice,  place  a  limit  to  free  inquiry,  and 
 would  check  investigation,  and  produce  something  of  the  be- 
 numbing or  paralyzing  effect  on  the  mind  resulting  from  the 
 forbiddance,  by  the  Roman  priests  to  their  faithful,  of  certain 
 books  and  questions.  By  no  means  :  for  free  inquiry  in  a 
 reverent  spirit  may  become  an  act  of  praise  and  adoration, 
 though  I  fear  it  is  too  true  that  science^  si7nply  pursued  as 
 science,  does  not  lead  in  that  direction. 
 
 But  prosecuted  in  a  right  spirit,  I  would  urge  that  scientific 
 investigation  is  not  only  a  proper  object  of  study,  but  that  it  is 
 a  duty,  in  the  sense  that  it  is  actually  incumbent  on  man  to  use 
 the  great  gift  of  the  intellect  which  God  has  given,  to  the  fullest 
 extent  of  which  it  is  capable,  in  investigating  His  marvellous 
 works  in  order  that  he  may  be  able  more  and  more  to  appre- 
 ciate His  wisdom  and  power. 
 
 But  I  need  scarcely  say  that  the  inquiry  should  be  very 
 differently  conducted  to  what  it  often  is.  Now,  it  frequently 
 looks  as  if  the  scientific  investigator  proceeded  in  the  spirit  of 
 a  conceited  and  prying  curiosity  rather  than  in  one  of  reverent 
 investigation  :  seeking  how  much  he  may  discover  in  order 
 that  he  may  render  his  name  famous,  or  make  money,  or  ad- 
 vance the  science  as  science,  or  perchance  that  he  may  achieve 
 something  for  the  advantage  of  mankind. 
 
 All  this,  praiseworthy  however  though  it  may  be  in  a  lower 
 sense,  should  be  done  in  a  different  manner  to  what  we  now 
 
 D  2 
 
36  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 witness.  Instead  of  the  attitude  above  portrayed,  think  of 
 the  inquirer  rather  as  looking  into  God's  works  with  humble- 
 mindedness  and  worship,  striving  to  reveal  still  further  their 
 beauty,  and  order,  and  usefulness  ;  but  bearing  always  in  mind 
 that  any  new  light  or  benefit  he  may  be  permitted  to  reveal  or 
 secure,  is  not  simply  the  result  or  produce  of  his  own  genius 
 and  ingenuity,  but  really  the  showing  forth,  or  manifestation 
 by  permission,  of  the  light  of  God's  power  and  glory.  And 
 here  surely,  ought,  in  place  of  conceit,  &c.,  to  be  sufficient 
 motive  to  stimulate  and  gratify  any  man's  legitimate  desire  for 
 fame  or  profit.  But  men  of  science,  as  a  rule,  are  not  animated 
 by  this  kind  of  idea ;  yet  in  science,  as  in  the  doing  of  a  thou- 
 sand other  things,  it  is  the  motive,  and  manner,  and  mode 
 which  makes  all  the  difference. 
 
 For  example,  a  mother's  kiss  is  one  of  the  very  purest  and 
 sweetest  things  on  this  earth ;  but  the  kiss  of  the  hypocrite 
 one  of  the  most  detestable. 
 
 In  like  manner,  the  reverent  man,  in  touching  or  reasoning 
 on  God's  works,  in  the  pursuit  of  science,  and  in  order  that  he 
 may  explain  their  beauty  and  wonder,  performs  a  very  high 
 act ;  but  the  irreverent  man,  "  in  forcing  Nature,"  as  he  calls 
 it,  to  reveal  her  secrets,  may,  in  my  opinion,  by  his  godless 
 way  of  proceeding,  actually  injure  his  own  soul.  Granted  he 
 may,  nevertheless,  be  permitted  to  make  discovery  which  may 
 be  beneficial  to  man,  yet  his  work  may  be  hurtful  to  himself  in 
 the  end,  in  the  sense  (as  I  have  contended  for  elsewhere)  that 
 good  is  often  worked  out,  and  springs  from  evil — the  evil 
 agent  itself  suffering  eventually. 
 
 I  have  said  just  now  that  it  is  the  motive,  and  manner,  and 
 mode  which  makes  the  difference  in  the  doing  of  a  thousand 
 things. 
 
 In  my  opinion,  when  the  chemist,  the  physicist,  the  biologist, 
 &c.,  engage  in  their  respective  studies,  they  should  regard, 
 handle,  and  speculate  on  tlie  various  natural  things  not  simply 
 with  earnest  interest  and  curiosity,  but  with  feelings  approach- 
 ing those  of  reverence  and  even  of  awe. 
 
 But  the  chemist,  biologist,   &c.,   in  touching   God's  works, 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOFHY.  37 
 
 may  say,  "  Why  should  I  in  analyzing  chemical  things,  or  dis- 
 secting an  animal,  or  pulling  a  flower  to  pieces,  be  expected  to 
 think  more  of  God  than  other  people  ;  for,  in  all  our  acts,  all 
 men  really  deal  Avith  what  you  call  God's  works  ?  A  man 
 eating  his  dinner  is  really  engaged  in  a  physical  and  chemical 
 dealing  with  God's  works,  only,  instead  of  putting  the  sub- 
 stances into  a  test  tube,  he  puts  them  into  his  mouth  to  be 
 conveyed  to  the  stomach.  A  carpenter  hewing  wood,  a  butcher 
 cutting  up  a  sheep,  a  paviour  breaking  stones,  are  each  also 
 dealing  with  what  you  call  God's  works." 
 
 I  reply,  all  this  is  true  to  a  certain  extent  ;  but,  as  I  have 
 already  said,  it  is  the  motive,  and  manner,  and  mode,  and 
 object  which  makes  all  the  difference. 
 
 When  the  man  eats  his  dinner,  or  the  carpenter,  &c.,  hews, 
 cuts,  or  breaks,  according  to  his  speciality,  each  one  does  not 
 engage  in  the  act  for  the  purpose  of  scientific  investigation. 
 The  man,  in  eating ;  the  carpenter,  &c.,  in  hewing  wood,  &c.  ; 
 each  perform  acts  which  are,  I  may  say,  of  a  natural  kind. 
 But  when  the  chemist  subjects  chemical  things  to  analysis,  or 
 the  biologist  makes  sections  of  wood,  or  dissects  sheep,  or  pulls 
 a  flower  to  pieces  ;  or  when  the  geologist  chips  the  rocks,  &c., 
 the  case  is  very  different.  These  acts  are  totally  abnormal 
 ones  ;  the  motive  and  the  object  also  are  entirely  different. 
 
 The  philosopher,  instead  of  doing  a  natural  thing,  is  engaged 
 in  seeking  to  look  into  and  discover  some  of  the  secrets  of 
 Creation  and  its  working.  Or  the  lecturer,  in  demonstrating 
 to  his  class,  tries  to  explain  God's  works  and  laws  ;  or  if  any 
 one  studies  nature  simply  for  amusement,  still  he  is  looking  at 
 God's  works  in  what  may  be  called  a  special  and  unnatural  way. 
 
 In  each  case,  therefore,  where  the  scientist  touches  God's 
 works,  his  motive  and  mode  and  manner  and  object  should  be 
 of  the  highest  kind.  He  is  dealing  with  and  looking  into 
 Nature,  in  order  to  try  and  find  out,  or  show  and  explain, 
 some  of  God's  works  and  ways  and  modes. 
 
 Let  him,  therefore,  be  thoughtful  and  reverent,  let  him 
 seriously  consider  what  he  is  about.  He  is  seeking  to  com- 
 mune with  the  Power  that  gave  origin  to  all  things.     And  let 
 
38  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 him  reflect  that  it  matters  not,  in  a  philosophic  sense^  whether 
 this  Power  be  called  God,  or  Nature,  or  the  Unknowable,  or 
 the  Inscrutable,  or  the  Unthinkable  ;  it  is  at  the  least  a 
 Power,  that  when  you  commune  with,  by  endeavouring  to 
 understand,  every  man  certainly  ought  to  approach  with 
 humility  and  diffidence.  It  gave  liim  life,  it  gave  him 
 thought,  and  by  its  laws  he  dies. 
 
 Sir  Thomas  Watson  has  made  some  admirable  remarks  on 
 what  should  be  the  effect  on  the  mind  of  a  scientific  training.* 
 Speaking  of  Anatomy  and  Physiology  as  the  basis  of  medical 
 knowledge,  Dr.  Watson  says, — 
 
 "  But  I  do  not  think  I  am  wandering  from  my  proper  sub- 
 ject, when  I  bid  you   remember  how  profoundly  interesting, 
 how  almost  awful  is  the  study  in  itself,  and  for  its  own  sake, 
 revealing  as  it  surely  does  the  inimitable  workmanship  of  a 
 Hand  that  is  Divine.     Do  not  lose  or  disregard  that  grand  and 
 astonishing  lesson.     Do   not  listen  to  those  who  may  tell  you 
 not  to  look  for  the  evidence  of  purpose  in  this  field  of  study ; 
 that  the  visible  mechanism  of  that  intricate,  but  marvellously 
 perfect  and  harmonious  work,  the  animal  body — the  numberless 
 examples  it  contains  of  means  suited  to  ends,  of  fitness  for  a 
 use  of  even  prospective  arrangements  to  meet  future  needs,  of 
 direct  provisions  for  happiness  and  enjoyment — that  all  these 
 have  no  force  at  all  in  true  philosophy,  as  evidences  of  design. 
 For  my  own  part  I  declare  that  I  can  no  more  avoid  perceiving 
 with  my  mental  vision  the  evidential  marks  of  purpose  in  the 
 structure  of  the  body,  than  I  can  help  seeing  with  my  open 
 eyes,  in  broad  daylight,  the  objects  that  stand  before  my  face. 
 There  are  however  minds,  very  powerful  and  cultivated  minds 
 too, — that  cannot  or  will  not,  or  at  least  do  not,  recognize,  or 
 acknowledge    these    teachings  of  anatomy,  but    denounce   as 
 unscientific  and  unsound  all  reference  to  final  causes  in  Nature. 
 To  me,  believing  in  their  honesty,  this  is  intelligible  only  on 
 the  hypothesis  suggested  by  an  eminent  living  philosopher,  and 
 anatomist,  that  the  minds  in  question  labour  under  some  defect 
 analogous  to  that  which  render  certain  eyes  imperfect  and  un- 
 •*  See  "  Watson's  Practice  of  Physic,"  fifth  edition. 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  39 
 
 trustworthy,  and  which  has  received  the  name  of  colour-blind- 
 ness. It  is  upon  the  facts  of  anatomy,  in  its  broadest  sense, 
 that  Paley,  takes  his  stand  in  his  unrivalled  argument  for 
 Natural  Theology, — an  argument  in  which  I  can  trace  no 
 flaw  ;  and  sixteen  centuries  before  him,  Galen  had  felt  that  in 
 writing  his  anatomical  treatises,  he  was  composing  a  hymn  to 
 the  Deity, — that  a  display  so  indicative  of  the  being,  wisdom, 
 the  power  and  the  goodness  of  God,  was  a  service  of  piety, 
 and  praise." 
 
 But  it  is  not  only  medical  students  who  should  be  led  to 
 belief  by  the  study  of  anatomy,  and  other  branches  of  Natural 
 science,  for  all  men  should  see  that  all  the  works  of  God  tell 
 the  same  tale,  if  looked  at  with  an  understanding  free  from 
 intellectual  "  colour-blindness.^^ 
 
 In  order  to  the  further  consideration  and  discussion  of  this 
 question,  I  now  propose  that  we  should  take  an  imaginary 
 walk  in  the  country  with  some  men  of  science,  and  philosophy, 
 all  of  whom  we  must  suppose  to  be  materialistic  sceptics  with 
 the  exception  of  a  physician,  who,  like  the  writer,  has  seen  too 
 much  of  the  processes  of  life  and  death,  and  witnessed  too 
 often  the  wonderful  working  of  the  mind,  or  intellectual  spirit 
 of  men  when  animated  by  belief,  ever  to  be  a  sceptic — a  work- 
 ing by  which  sorrow  can  be  turned  into  cheerfulness  ;  suffering, 
 into  patient  and  even  joyful  hope  ;  and  death  be  deprived  of 
 its  sting. 
 
 Come,  Materialistic  Philosopher  !  Materialistic  Biologist ! 
 Materialistic  Chemist !  Materialistic  Physicist !  Materialistic 
 Psychologist !  &c.,  &c.,  let  us  go  together  to  the  water 
 meadows  of  a  luxuriant  valley,  on  a  clear,  warm  gladsome  day 
 of  spring,  or  early  summer,  and  there  let  us  look  around  and 
 revel  in  the  delights  so  amply  abounding,  that  ravish  the 
 sight,  and  the  hearing,  and  the  smell ;  and  afford  such  scope  for 
 the  exercise  of  the  reason;  the  imagination;  and  the  emotions. 
 
 The  eye  is  rejoiced  by  the  bright  sunshine  beaming  on  the 
 vividly  green  fresh  young  grass, — by  the  lovely  flowers,  the 
 gay,  fluttering  butterflies  ;   the  enchanting  birds,   headed  by 
 
40  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 the  kingfisher  who,  with  his  brilliant  hues,  flashes  past,  with 
 the  directness  of  a  meteor. 
 
 And  then  too,  the  ear,  and  the  nose  participate  in  the  luxu- 
 ries, for  the  air  laden  with  the  scent  of  flowers,  and  of  new- 
 mown  hay,  echoes,  and  trills  with  the  melody  of  birds,  and 
 with  the  splash  and  murmur  of  the  running  water. 
 
 The  thrush  sings  boldly  its  rich  and  varied  song  in  the  tall 
 elm,  the  reedling  warbles  its  mellow,  cheerful  notes,  in  yonder 
 hedge,  or  low  bush, — the  butterfly  flits  past— you  stop  and 
 gather  the  gorgeous  marsh-marigold — the  silver-sided  trout 
 with  its  scarlet  spots  glides  swiftly  through  the  crystal 
 water. 
 
 All  these  combine  to  make  up  a  picture,  a  perfume,  and  a 
 melody  and  a  scene  of  delight,  such  as  can  only  be  equalled 
 by  the  beauties  and  joys  of  the  somewhat  different  delights  of 
 a  wood  in  early  autumn. 
 
 But  all  these  contribute  not  simply  a  paradise  for  sense  ;  for 
 the  intellect  of  the  thoughtful  believer  rejoices  equally  at  this 
 display  of  God's  power,  and  design,  and  love  ;  and  ponders 
 long,  and  reverently,  and  thankfully  on  the  wondrous  scene. 
 
 Now,  materialists,  with  these  surroundings,  ask  your  vaunted 
 reason,  whether  all  these  perfections  of  form,  and  colour,  and 
 melody,  and  aroma  can  all  have  come  by  chance  conditions  ? 
 Whether  all  these  glories,  and  beauties,  and  charms  can  have 
 come  by  accident  ? 
 
 What !  Chance  beauty — chance  harmony — chance  order — 
 chance  perfume — could  they  all  have  come  by  chance,  "  liap- 
 pening''^  out  of  a  chance  chaos  ? 
 
 Truly  the  materialist's  creed  is  a  difficult  one  indeed  for 
 acceptance  ;  and  one  that  makes  a  powerful  call  on  the 
 credulity  ! 
 
 Does  that  glorious  sunshine  happen  to  be  so  beautiful,  simply 
 by  chance  physics,  and  is  it  by  mere  chance  mechanical  and 
 chemical  principles  "  happening  so,"  that  its  animating  influence 
 causes  growth,  and  fosters  life  in  animals  and  plants,  and  that 
 few  of  them  could  exist  without  it  ? 
 
 "  Oh  !  "  says  one  of  the  materialists,  "  you  see  it  is  only  a 
 
CONCEIT  IN  SCIENCE  AND  PHIIOSOPHY.  41 
 
 case  of  cause,  and  effect  ;  you  must  not  ask  me  as  to  a  First 
 Cause,  that  is  '  Unknowable,'  and  therefore  I  don't  bother 
 myself  about  it.  The  sun  shines,  and  that  is  enough  for  me, 
 and  it  is  interesting  to  the  last  degree  to  follow  out,  not  only 
 its  life-compelling  influence  on  organization  and  on  function,  by 
 means  of  the  stimulus  of  its  light,  and  heat,  and  chemical 
 power  ;  and  all  the  results  which  proceed  therefrom  :  but  also 
 to  trace  out  its  effects  on  the  inorganic  things  of  this  globe — for 
 example,  on  the  water,  and  the  atmosphere.  We  are  finding 
 out  now  all  about  this  influence,  as  producing  the  currents  of 
 the  ocean,  and  the  air  ;  and  as  effecting  the  evaporation  of 
 water,  and  the  consequent  formation  of  rain,  and  dew,  by 
 which  plants  '  are  watered  ; '  rivers  formed  ;  hills  lowered  by 
 denudation,  &c.,  &c.  We  are  beginning  to  understand  it  all ; 
 and  day  by  day  we  see  more  and  more  clearly  that  the  action 
 of  the  universe,  and  all  in  it,  is  a  mere  matter  of  physics,  and 
 chemistry,  one  action  producing  another,  and  that  one  again 
 causing  a  further  one  ;  so  that  the  whole  universe  is  one  great 
 self-acting  machine  !" 
 
 Thus  speaks  the  materialist. 
 
 But  let  us  pass  on.  And  again  the  inquiry  is  made  by  the 
 believer,  whether  the  azure  heavens — the  rich  green  grass — 
 the  bright  limpid  stream — the  wondrous  flowers — the  waving 
 trees — the  birds  enchanting — the  gorgeous  insects,  can  all 
 have  arisen  by  the  chance  action  of  materialistic  evolution, 
 without  a  plan,  and  without  a  God  of  love  ? 
 
 Putting  aside  the  question  of  organic  structure  and  function, 
 which  will  be  considered  in  detail  elsewhere,  we  will  only  here, 
 look  at  the  outward  appearance  of  things. 
 
 Can  it  be  seriously  maintained  that  the  blue  sky,  and  the 
 green  grass,  and  the  trees,  and  various  coloured  flowers,  and 
 birds,  and  butterflies  please  the  eye  simply,  because  they 
 liappen  by  chance  to  form  a  contrast  to  each  other  in  regard 
 to  colour,  and  so  on  ? 
 
 Can  it  be,  that  the  heavens  are  blue,  simply  because  it 
 happens  by  chance  to  be  so,  according  to  one  of  the  "  laws  " 
 of  light  !     Or  can  it  be  that  the  grass  is  green  merely  because 
 
/L2  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 its  colouring  matter  (chlorophyll)  happens  hy  chance  to  be  that 
 colour  ? 
 
 Or  that  the  crystal  stream — (I  speak  of  a  chalk  stream, — 
 say  the  Itchen  at  the  Worthys  near  Winchester)— is  so  bright, 
 and  limpid,  and  beautiful,  simply  because  the  molecules  com- 
 posing water  happen  to  have  little  cohesion  for  each  other,  and 
 happen  to  form  a  transparent  fluid,  and  happening  also  to  have 
 a  considerable  specific  gravity  flow  on,  because  of  the  chance 
 ''  law,"  or  necessity  of  gravitation  ! 
 
 Or  that  the  colours  of  the  flowers  are  so  various  (according 
 to  the  materialists)  and  charming,  simply  because  it  so  hap- 
 pjened,  that  from  many  of  them  secreting  honey  in  their 
 interior,  they  have  attracted  insects  to  frequent  them,  and 
 these  by  mechanically  assisting  in  the  dispersion  of  pollen,  and 
 choosing  the  most  conspicuous  for  their  visits — have  thus 
 "  happened  "  by  a  blind  chance  to  "  improve  "  flowers  by  aiding 
 the  fertilization  and  cross-fertilization  of  the  most  beautiful 
 kinds  ? 
 
 Or  can  it  be  (according  to  the  Darwinists)  that  birds  are  so 
 musical,  or  so  beautiful  in  plumage,  solely  because  their 
 ancestors  "  happen "  to  have  cultivated  an  aesthetic  taste  for 
 harmony  and  colour,  when  choosing  their  mates.  And  for 
 like  reasons,  can  it  have  so  happened  that  insects  are  so  gaudy, 
 and  variously  marked,  simply  because  their  predecessors  have 
 also  been  nice  and  fanciful,  and  even  eccentric  in  their  notions 
 of  form,  and  colour,  when  selecting  their  partners  ? 
 
 In  regard  to  this  conspicuousness  of  gaudy  insects  I  may 
 remark  in  parenthesis,  that  according  to  what  one  would  have 
 expected  in  a  materialistic  evolutional  sense,  it  ought  to  have 
 occurred  to  insects  just  the  reverse  to  flowers,  and  just  the 
 contrary  to  what  really  has  taken  place  in  many  insects,  sup- 
 posing them  to  have  ^^  acquired'''  colour  by  survival,  &c.,  viz.: 
 that  if  an  insect  had  "  tended "  to  become  more  gaudy,  it 
 would  have  been  more  readily  seen  by  birds,  fish,  frogs,  &c., 
 and  so  would  have  been  more  likely  to  be  captured  ;  and  thus 
 "  gaudiness  "  have  been  prevented  in  consequence  of  the  action 
 of  the  law  of  the  ''survival  of  the  fittest"!     Consequently 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  43 
 
 that  dingy,  inconspicuous  insects  ought  to  have  stood  the  best 
 chance  of  survival ! 
 
 To  resume.  But  seriously,  can  it  be,  that  all,  or  any  one 
 of  these  things  above-named,  have  come  to  be  what  they  are 
 by  "  necessities,''^  happening  by  2'>ure  chance  !  Would  not  such 
 a  belief  be  a  straining  of  faith  in  materialistic  and  utilitarian 
 philosophy  a  little  too  far — even  to  a  disruj^tion  of  it  on  close 
 examination  by  exposing  its  hollow  and  incongruous  absur- 
 dity. 
 
 Come,  my  friends,  who  have  accompanied  me  in  this 
 imaginary  walk,  let  us  reason. 
 
 It  has  been  said  that  science  is  the  highest  application  of 
 common  sense.  Then  let  us  try  and  divest  our  "  common 
 sense  "  of  overstrained  theories,  and,  without  entering  here 
 on  all  the  subjects  that  have  presented  themselves  to  us,  let 
 us  discuss,  for  want  of  space,  one  thing  only  we  have  looked 
 on — the  elm-trees.^ 
 
 Now,  as  to  these,  even  the  Darwinist,  who  is  moderate  in 
 his  views,  glories  in  the  supposed  discovery  that  flowers  are 
 so  beautiful,  simply  because  insects  visit  them — for  being 
 attracted  to  the  most  conspicuous,  they  get  the  pollen  of  such 
 entangled  on  their  legs  and  bodies,  and  in  this  way  by  in- 
 advertently conveying  pollen  from  flower  to  flower  of  the 
 most  gaudy  kinds,  secure  the  fertilization  of  the  most  beautiful, 
 and  thus  aid  the  law  of  heredity  in  perpetuating  and  improving 
 the  most  attractive  flowered  plants. 
 
 I  would  here  note  that  all  this  must  be  considered  by  the 
 "  unbelieving "  materialistic  evolutionist  to  be  by  a  chance 
 and  undesigned  action  !  And  he  must  admit  this,  according 
 to  his  view,  or  he  would  have  to  confess  to  design  by  a  Su23er- 
 natural  Power,  which  admission  would  blow  his  whole  theory 
 to  the  winds. 
 
 Now,  I  quite  grant  that  flowers  may  become  improved  in 
 this  way,  according  to  an  ordained  law  ;  and  according  to  the 
 
 5  The  other  questions  will  be  dealt  with  more  fully  in  succeeding 
 volumes. 
 
44  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 capacity  for  "  improvement  "  and  "  variation "  possessed  by 
 particular  flowers  ;  but  what  I  wish  particularly  to  show  here, 
 is,  that  even  if  in  the  designed  economy  of  nature,  insects 
 have  had  somewhat  to  do  with  increasing  the  beauty  of  some 
 flowers  by  cross  fertilization  (see  ^'Beauty  in  flowers"),  yet  they 
 can  have  had  nothing  to  do  with  improving  the  beauty  of 
 leaves,  and  the  beauty  of  numerous  plants  and  trees  that  may 
 have  no  conspicuous  flowers. 
 
 Then,  why  are  hosts  of  leaves  and  trunks  and  branches 
 so  beautiful  ?  Look  at  that  splendid  elm -tree,  the  bole  of 
 which  two  men  with  extended  arms  cannot  span  ! 
 
 See  it  in  all  its  glory,  with  its  diverse  branches  as  big  as 
 ordinary  trees,  and  its  beautiful  rugged  bark,  and  its  myriads 
 of  marvellously-formed  serrated  green  leaves.  It  has  no 
 gaudy  flowers,  and  its  blossom  (which  has  no  petals)  appears 
 amid  the  frost  and  snow  of  February,  before  the  insect  world 
 has  aroused. 
 
 Why,  then,  this  beauty  ?  "  Oh  !  bosh  as  to  beauty,"  says 
 the  materialist,  "  the  perception  or  ideation  of  beauty  is  very 
 much  a  matter  of  symmetry,  or  of  contrast,  or  of  sentiment  in 
 the  beholder,  and  affects  some  minds,  the  same  as  does  poetry  the 
 kind  of  persons  who  are  emotional,  the  people  who  are  crazed 
 concerning  the  old  superstitions  of  religion  "  !  !  I 
 
 But  still  there  is  the  elm-tree  in  all  its  beauty.  Explain 
 it,  materialist,  if  you  can.  Did  it — failing  insects — come  as  it 
 is  simply  by  the  "  chance  "  action  of  some  other  "  secondary 
 causes  "  which  have  not  at  j^resent  been  discovered  ? 
 
 Is  that  an  answer  that  would  satisfy  the  mind  of  any  reason- 
 able common-sense  man  ? 
 
 Granted,  that  "  secondary  causes  "  act  by  law,  in  regard  to 
 chemico-physics,  organization,  growth,  &c.  ;  but  whence  came 
 the  laws  ?  and  how  could  mere  chemico-physics  order  develop- 
 ment, growth,  form,  and  shape  of  stem,  branches,  leaves,  &c., 
 not  only  of  the  elm-tree,  but  also  of  all  other  kinds  of  trees 
 and  plants,  leaves  and  flowers  ? 
 
 No  !  Surely  such  law  and  such  beauty  and  such  marvels 
 could  only  have  been  brought  about  and  eflected  by  a  First 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  45 
 
 Cause — a  Spirit  capable  of,  and  possessing,  design,  will,  and 
 power.     (See  "Development,"  and  "Reproduction.") 
 
 Why,  in  this  walk  of  ours,  just  look  around  at  the  diversit}- 
 of  form  and  colour  in  vegetation  only  !  What  a  contrast 
 between  the  upright,  noble  elm,  and  the  bending,  graceful 
 willow !  And  look  at  those  herbaceous  plants,  scattered  in 
 profusion  in  all  directions,  humbler,  it  is  true,  in  size,  but  no 
 less  beautiful  and  varied  in  form  and  colour  as  to  stems 
 leaves,  &c.,  &c. 
 
 Could  all  this  beauty  and  diversity,  this  harmony  and  con- 
 trast, this  variety,  yet  specific  fixity,  have  come  only  by 
 chemico-physics,  and  a  self-constituted  power  of  inheritance  ? 
 Powers,  all  of  them,  I  grant,  working  by  law  according  to 
 endowment,  but  powers  quite  incompetent  to  have  created 
 themselves,  or  to  have  produced  organization,  difierentiation,&c., 
 and  the  vast  variety  we  see  as  to  form,  and  function,  and  use, 
 unless  ordered  by  a  Power,  above,  and  superior  to,  mechanics  ; 
 and  capable  of  plan,  creation,  and  endowment. 
 
 Oh  !  says  the  Darwinist,  as  to  diversity,  you  do  not  see  "  the 
 links "  by  which,  during  the  lapse  of  incalculable  ages,  the 
 various  forms  have  been  very  gradually  developed  by  mecha- 
 nical evolution. 
 
 Links  !  Darwinist !  Why,  if  you  could  arrange  in  one  vast 
 row,  specimens  of  each  plant  and  creature — from  the  humblest 
 in  the  past  to  the  highest  of  the  present,  and  could  convey 
 me  along  this  prodigious  line,  and  show  me  the  gradual  tran- 
 sition and  melting  of  one  form  into  another;  do  you  think  I, 
 or  any  unprejudiced  man,  could  grant  that  it  had  been  all 
 effected  by  self-acting  chemico-physics  working  by  chance 
 hap-hazard,  and  independent  of  power  and  design  ?  Could 
 any  man  grant  it,  who,  being  sufficiently  informed  in  science 
 and  religion,  and  unblinded  and  untrammelled  by  theory,  was 
 asked  for  a  candid  and  rational  opinion  ? 
 
 Then  let  us  call  in  candour  and  common  sense  to  our  aid, 
 and  acknowledge  God — the  Almighty  Spirit— as  demonstrated 
 by  His  design,  and  laws,  and  works.  But  to  return  for  a 
 moment  to  "  links."     Suppose  there  are,  or  have  been  links. 
 
46  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 and  that  plants  and  animals  have  gradually  changed  from  one 
 form  to  another,  according  to  the  pressure  of  a  vast  number 
 of  circumstances.  Granted,  I  say,  even,  that  evolution  is  true, 
 let  me  ask  him  if  any  change  could  take  place  in  the  form 
 and  structure  of  any  organized  being,  so  as  for  it  to  become 
 different  according  to  the  altered  circumstances  of  climate, 
 &c.,  unless  it  had  been  endowed  with  a  capacity  for  change  ? 
 Surely,  unless  organisms  did  possess  this  capacity,  they  would 
 die,  and  not  change  under  altered  conditions  of  climate,  &c. 
 
 But  this  would  be  design,  and  not  chance  materialistic 
 evolution  !  So,  too,  of  all  things  in  organization,  and  organized 
 products  that  are  said  to  have  arisen  by  "  secondary  causes." 
 Take  the  case  of  one  of  the  favourite  examples  of  the  evolu- 
 tionist— the  instance  already  quoted  of  beauty  in  flowers. 
 Granted  for  the  sake  of  argument  only,  that  flowers  have  been 
 brought  to  their  present  beauty  by  the  circumstances  atten- 
 dant on  the  visits  of  insects  ;  how  come  some  flowers  to  have 
 honey  ?  Was  it  by  chance  ?  and  was  it  by  chance  that 
 flowers  were  capable  of  "  improvement  "  and  of  becoming  so 
 attractive  in  appearance  ;  and  further,  was  it  by  chance  that 
 bees  "  acquired  "  the  "  habit  "  of  making  combs,  and  collecting 
 honey  ? 
 
 There  is  no  time  now  for  us  to  linger  on  these  questions 
 (see  Vol.  IV.),  and  we  must  walk  on — besides,  if  we  stay  longer, 
 I  fear  that  Berkleyite — who  instead  of  being  materialistic, 
 disbelieves  in  matter  altos-ether — and  who  has  been  restins: 
 all  this  time,  will  sit  too  long  on  the  damp  grass,  and  will 
 suffer  rheumatic  pains  to-morrow,  and  although  of  course  in 
 his  view  such  phenomena  will  be  subjective,  and  purely 
 imaginary,  still  it  may  be  well  to  avoid  them  if  possible. 
 
 But  see,  the  trout  rises,  and  takes  a  lovely  May-fly  ;  and  in 
 another  instant  is  itself  seized  by  the  rapacious  jaws  of  a  pike, 
 and  struggles  in  vain  for  liberty,  and  life. 
 
 A  falcon  too  appears,  poised  over  his  intended  victim,  the 
 thrush  ;  he  hovers  in  mid-air — suddenly  he  swoops,  and  his 
 quarry,  sure-struck,  is  pierced  by  his  needle-like  claws,  and 
 the   beauteous   creature   that  a  minute  before   had    warbled 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  47 
 
 sweet  melody  is  dead — mercilessly  torn  to  pieces  by  the 
 kestril's  sharp  bill. 
 
 Simultaneously  from  those  of  the  group  of  philosophers 
 who  are  scoffers,  bursts  forth  a  jeering  chorus,  "  Now,  be- 
 liever !  In  the  presence  of  this  pain,  cruelty,  and  death, 
 where  is  your  God  of  love,  and  beauty  and  order  ! !  Hide 
 your  diminished  head  ! !  "  (To  avoid  repetition  the  answer  to 
 this  will  be  found  under  the  headings  of  "  Rapacity  "  and 
 ''Cruelty''  in  Vol.  II.) 
 
 But  we  walk  on,  and  far  down  in  the  valley,  descry  an 
 angler  ;  and  watching  him,  a  lady.  Deftly  he  twirls  his  rod, 
 and  his  artificial  fly  dances  on  the  sparkling  crystal  water  of 
 the  deep  pool,  at  the  "  tumbling  bay."  He  hooks  his  fish, 
 and  "  plays  him  ; "  and  then  in  reaching  forward  with  his  net 
 to  land  the  writhing  and  coveted  prey,  he  steps  on  the  slip- 
 pery old  woodwork  of  "the  hatch,"  and  in  an  instant  is  himself 
 struggling  in  the  water.  The  lady  rushes  to  the  rescue  of 
 her  lover,  who  ^vould  have  been  safe  enough  if  left  alone — 
 she  frantically  stretches  over  the  water  to  extend  him  her 
 parasol,  and  overbalancing,  is  herself  immersed. 
 
 The  philosophers  witnessing  the  disaster  from  a  distance, 
 and  forgetting  their  discussion,  merge  all  differences  in  the 
 common  call  of  humanity,  and  each  is  eager  to  arrive  first  at 
 the  scene  of  disaster. 
 
 The  physician's  coat  is  off — he  plunges  in,  and  in  a  few 
 minutes  both  bodies  are  recovered  from  the  water — alas  !  I 
 say  bodies,  for  the  lady  by  taking  hold  of  her  lover's  arms, 
 and  clinging  too  tightly  to  him  whose  life  she  would  will- 
 ingly have  saved  by  the  sacrifice  of  her  owm,  has  actually 
 drowned  him  by  impeding  his  efforts,  and  has  thus  prevented 
 him  from  rescuing  her,  as  he  otherwise  doubtless  would  have 
 done,  if  left  free. 
 
 The  doctor  resorts  to  artificial  respiration,  and  under  his 
 skilled  and  earnest,  yet  carefully  deliberate  guidance,  all  the 
 party  work  with  equal  zeal  and  solicitude. 
 
 But  all,  alas,  is  in  vain.  The  great  mystery  has  occurred 
 to  both  lovers  ;  and  stretched  inanimate  on  the  grass  (the  scene 
 
48  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 made  all  the  more  impressive  by  the  contrast  of  the  joys  and 
 the  beauties  around)  lie  the  lifeless  material  remains  of  what 
 half  an  hour  before  were  two  of  the  brightest,  and  best,  and 
 intellectual  of  mankind — loving  and  beloved.^ 
 
 And  this  is  the  climax  to  our  walk,  and  to  its  wonders,  and 
 its  mysteries. 
 
 Here,  without  a  moment's  warning,  are  two  souls  gone  to 
 their  account  in  the  heyday  of  youth,  and  in  the  full  enjoyment 
 of  life  and  hope. 
 
 Think,  too,  of  the  families  and  friends  of  each  plunged 
 suddenly  in  deepest  distress  ! 
 
 Oh  !  mystery — mystery  !     Oh  !  woe,  woe ! 
 
 And  the  unbelieving  philosopher  asks  the  believer  if  he  can 
 unravel  the  former,  or  offer  any  reasonable  consolation  in 
 regard  to  the  latter  ? 
 
 In  reply,  I  would  say,  that  in  this  world  of  mysteries,  the 
 believer  can  only  do  what  the  unbeliever  must  do  also — try  to 
 understand. 
 
 Neither  can  do  more  than  try — and  each  in  faith  and  hope. 
 
 But  the  kind  of  faith  ?     And  the  kind  of  hope  ? 
 
 And  here  the  two  thinkers  separate,  and  differ  as  much  as 
 does  the  night  from  the  day — darkness  from  light. 
 
 The  scientific  unbeliever,  in  his  "conceit  in  science,"  arro- 
 gantly scorns  wonder,  and  flouts  mystery,  and  says  that  all 
 that  happens  is  simply  the  result  of  "  secondary  causes,''  and 
 that  these  will  all  be  understood  some  day  ;  forgetting,  ap- 
 parently, in  his  faith  in  and  his  exaltation  of  man's  intellect, 
 and  science,  and  power  of  investigation,  and  comprehension, 
 that  "natural"  and  "secondary  causes"  and  their  effects, 
 marvellous  as  they  may  be,  still  are  but  phenomena  subordinate 
 in  origin,  and  resulting  from,  a  Great  Prime  Cause. 
 
 The  scientific  sceptic  seems  to  forget — he  who  in  general  is 
 
 6  This  last  incident  may,  by  some  persons,  be  deemed  too  sensational 
 for  a  work  of  this  kind,  but  it  is  necessary  for  my  purpose  to  insert 
 some  such  illustration  of  what  man  is  liable  to  as  one  of  the  exigencies 
 of  existence.  (See  '^ Accidental  Death/'  ''Chance,"  ''Probation,"  Vol. 
 III.) 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  49 
 
 so  fond  of  inquiry,  and  of  facts — that  all  causes,  and  all  effects, 
 must  have  a  primary  source  ;  but,  with  curious  inconsistency 
 and  unwonted  forbearance,  he  contents  himself  in  this  instance 
 with  inquiring  into,  and  speculating  on,  secondary  cau.^es,  and 
 their  effects  only,  and  will  not  bring  his  mind  to  the  examina- 
 tion of  the  Great  First  Cause,  because,  in  order  to  do  so,  he 
 must  first  pull  down  from  its  throne  his  idgl — man's  intellect — 
 and  approach  the  question  in  humbleness  of  spirit. 
 
 And  because  he  will  not  be  humble  in  his  ideas  ;  and  because, 
 in  his  conceit,  he  will  not  admit  openly  that  man's  intellect  is 
 finite  ;  and  because  he  will  not  examine  dispassionately  the 
 question  of  the  First  Great  Cause — for  the  reason  that  he 
 cannot  understand  all  about  It,  according  to  his  own  views — he 
 contents  himself  with  muddling  his  brain  by  laborious  research, 
 in  regard  to  the  subordinate  minutiw  of  "  secondary  causes''  and 
 "  secondary  effects,"  instead  of  looking  at  the  broad  fundamental 
 parts  of  the  case. 
 
 But  the  believer's  faith  is  of  a  totally  different  kind.  He, 
 while  acknowledging  the  mysteries  and  wonders  of  Creation, 
 beUeves  that  all  things  occur  in  a  way,  and  for  a  purpose  he 
 cannot  possibly  fnlly  understand;  but,  nevertheless,  that  of 
 two  facts,  he  can  be  quite  certain  : — 
 
 1st.  That  all  things  did  not  come,  nor  can  now  work,  by 
 pure  chance,  but  must  necessarily  have  had  a  Creator,  and 
 must  now  possess  a  Ruler. 
 
 2ndly.  That  notwithstanding  the  impenetrable  mystery  of 
 the  origin  and  active  working  of  sin,  and  its  multiform  con- 
 sequences, every  man,  who  is  a  believer,  may  be  sure  "  that 
 all  things  work  together  for  good  to  them  that  love  God." 
 {Romans  viii.  28.) 
 
 Holding  these  views,  therefore,  the  believer,  while  fully,  and 
 even  emphatically,  acknowledging  the  profound  mysteries  by 
 which  he  is  surrounded,  and  his  inability  completely  to  under- 
 stand them,  at  the  same  time  infers  that  as  such  marvels  as  he 
 can  apprehend  cannot  have  come  by  themselves,  they  must  neces- 
 sarily  have  had  a  Designer  and  Maker,  and  concludes  that  that 
 Maker,  according  to  all  rational  conjecture,  and   earnest  re- 
 
50  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 search,  cannot,  in  regard  to  the  general  constitution  of  this 
 world  and  all  in  it  as  to  perfection  in  what  is  pure,  and  good, 
 and  righteous,  and  lovely,  or  loving,  be  any  other  than  the 
 God  in  Whom  his  fathers  believed,  and  of  Whom  the  most  an- 
 cient writings  tell  us,  and  to  Whose  truth  witness  is  borne 
 by  every  man's  inmost  heart  and  reason  (if  unconstrained),  also 
 by  the  history  of  the  Jewish  nation,  and  the  testimony  of  its 
 most  Illustrious  Son — that  Illustrious  Son — that  Wonderful 
 Being — Who,  deigning  to  be  born  of  a  humble  Jewish  maiden, 
 declared  and  proved  Himself  God  Incarnate. 
 
 And  in  the  same  way  as  the  believer  holds  that  all  purity, 
 and  goodness,  &c.,  come  from  God  ;  in  the  same  way  he  holds 
 that  all  evil,  and  ugliness,  are  brought  about  by  Satan. 
 
 And  now  let  me  say  a  few  words  of  advice  and  instruction 
 to  the  non-scientific. 
 
 They  shall  be  very  brief,  but,  as  I  believe,  very  important. 
 They  are  these.     Not  to  let  themselves  fall  into  the  error 
 of  thinking  that  men  of  science  know  so  much  as  they  may 
 appear,  or  as  they  may  assume  to  know  ;  or  as  they  may  even 
 honestly  really  believe  they  do.     Consequently,  not  to  be  led 
 too  hastily  by  reverence  for  authority,  and  admiration  for  toil- 
 some research,  and  brilliant  discoveries,  and  dazzling  specula- 
 tions, to  cast  aside  the  old  beliefs  too  suddenly.     Also,  always 
 to  bear  in  mind  that  the  marvellous  applications  of  science  in 
 modern  times  to  the  uses  of  man  ;  such  as  Steam — the  Tele- 
 graph— Photography — Gas  lighting,  &c.,  and  which  applica- 
 tions have  very  justly  raised  scientific  men  so  high  in  estimation, 
 are  really  only  new  and  highly  ingenious  mechanical  applica- 
 tions of  forces  and  principles,  known  for  ages,    but  now  so 
 moulded  as  to  produce  novel  and  most  useful  results  and  effects. 
 I  say  effects  :  for  as  to  the  cause  of  the  forces  and  things  them- 
 selves, men  of  science  know  absolutely  nothing. 
 
 A  child  watching  the  steam  issue  from  a  kettle,  or  making 
 small  pieces  of  paper  dance  by  holding  near  them  a  rubbed  piece 
 of  sealing  wax,  can  tell  as  well  essentially  why  each  event 
 occurs,  as  could  a  Watt,  or  a  Wheatstone.  Why  does  water 
 boil  on  being  heated,  and  fly  off  rapidly  in  small  particles  at 
 
CONCEIT  IN  SCIENCE  AND  PHILOSOPHY.  51 
 
 212°,  and  with  such  irresistible  force  ?     Why  does  the  rubbed 
 wax  attract  the  paper  ? 
 
 No  one  knows  the  essential  causes  of  these  or  any  like 
 occurrences.  But  by  most  keen  observation,  thought,  and  in- 
 genious mechanical  adaptations,  Watt  invented  and  made  the 
 engine,  and  Wheatstone  the  telegraph,  but  they  did  no  more 
 than  direct  natural  force — they  did  not  make  or  invent  the 
 force  in  either  case — that  was  God's  making.  Man  can  only 
 mould  ;  fashion  ;  bend  ;  and  use.  God  alone  can  know  the 
 origin  of  causes.     God  alone  can  create. 
 
 Looking  therefore  at  the  foregoing  facts  and  arguments,  I 
 hold  that  a  person  who  gives  his  mind  to  a  scientific  or  philo- 
 sophical training,  should  study  above  all  things  to  avoid  conceit 
 in  the  intellectual  and  mechanical  powers  of  man  ;  and  should 
 learn,  that  instead  of  seeking  solely  to  exalt  the  capacity,  and 
 capabilities  of  man,  he  should  rather,  as  the  only  creature  able  to 
 realize  and  able  to  appreciate  the  wonders  around  him,  and 
 capable,  moreover,  of  doing  worship — turn  with  all  humility 
 and  praise  and  adoration  to  Him  who — higher  than  man — 
 is  the  Great  Power  and  Intellect,  Author  and  Governor  of 
 Creation — the  God  of  our  Fathers  and  ourselves. 
 
 As  a  conclusion  to  this  section,  let  us  contrast  the  believer, 
 and  the  unbeliever. 
 
 There  is  the  Sceptical  Materialistic  Evolutionist  !  Accord- 
 ing to  his  own  showing  nothing  more  than  a  superior  reasoning 
 Animal  ;  alone  ;  helpless  in  affliction  ;  cursing  illness,  pain, 
 and  adversity  ;  hopeless  of  a  future  life.  Yet  he  is  self-suffi- 
 cient, and  looks  down  on  other  men  who  do  not  hold  his 
 views,  and  regards  them  as  having  an  "emotional"  and 
 poetical  craze. 
 
 But  how  different  the  believer.  He  believes  himself  created 
 to  be  what  he  is ;  and  feels  that  his  mind  is  superior  to  that  of 
 brutes,  inasmuch  as  it  is  an  intellectual  mind,  made  after  the 
 image  of  God's  (though  unlike  His,  of  limited  capacity).  Yet 
 he  is  humble-minded.     He  is  never  alone. 
 
 In  joy;  in  sorrow;  in  pain  and  sickness;  in  poverty;  in 
 
 E  2 
 
52  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 affliction — in  solitude  on  the  hill  side,  or  on  the  bed  of  death, 
 he  is  never  alone,  his  God  and  his  Saviour  are  with  him — the 
 Christ  with  whom  he  can  be  heart  to  heart,  on  whom  he  can 
 lean  and  derive  help  and  consolation  from  in  all  trials — the 
 Christ,  moreover,  who  has  promised  him  after  this  life,  a  life 
 eternal  of  happiness. 
 
 Will  you  change.  Materialist  ?  Oh  !  yes,  I  know  you  will  if 
 you  can  conform  your  reason.     But  how  to  do  this  ! 
 
 First  knock  down  from  its  pedestal  your  idol, — man's  intel- 
 lectual self-sufficiency. 
 
 Then  kneel  down  and  ask  God's  grace  and  assistance ;  but 
 you  must  do  it  heartily. 
 
 Then  take  the  Bible — with  a  thorough  wish  to  understand 
 it — and  not  merely  to  pick  holes  in  it — and  study  it  candidly, 
 — and  if  you  do  this  (aided  perhaps  by  Paley's,  Butler's,  and 
 Porteus's  works),  examining  Nature's  wonders  at  the  same  time 
 in  a  reverential  spirit, — I  have  no  fear  but  that  you  will 
 become  a  believer,  if  you  are  really  in  earnest,  and  humble 
 your  mind  sufficiently.  Be  willing  and  wishful  to  believe,  and 
 it  will  come  to  you. 
 
SECTION   II. 
 
 GOD  IN  NATURE. 
 
 A  simple  account  of  the  Elementary  things  of  Creation. 
 
 CHAPTER  I. 
 
 MATTER. 
 
 Introductory — Matter — Atoms — Solids,  Liquids,  and  Gases — ^ther 
 — Quality  of  atoms — Yortex  atoms — Size  of  atoms — Vibration  of 
 atoms — Shape  of  atoms — Placing  of  atoms — Compounds — Summary 
 as  to  atoms — Peflections — Compounds  and  their  molecules — A  Mole- 
 cule— Movement,  size,  and  shape  of  molecules — Inorganic  Matter — 
 Elements — Chemical  combination  and  aflBnity — Atomic  weights — 
 Law  of  multiples — Law  of  equivalents  and  substitution — Reflections 
 — Matter  indestructible — Organic  matter — ^ther. 
 
 Introductory. — In  this  section  of  the  work,  I  propose  to  give 
 a  familiar  though  strictly  scientific  account  of  the  things  of 
 Creation — Matter — Force  — Mind — Life  —  Organization —  Or- 
 ganisms. 
 
 The  object  I  have  in  view  in  thus  doing,  is  that  I  may  by 
 plain  language,  and  explanation,  at  once  render  aid  to  an  in- 
 telligent, and  reasonable  comprehension  of  God's  works  by 
 the  unscientific,  as  well  as  at  the  same  time  to  afford  both  to 
 them  and  to  scientific  sceptics  a  series  of  proofs  demonstrative 
 of  the  existence  of  a  Supernatural  Power — presumably  the  Per- 
 sonal God — Designer — Creator — and  Governor  of  the  Universe 
 — a  power  such  as  is  depicted  and  asserted  in  the  Scriptures. 
 
 Some  persons  may  at  first  sight  think  that  I  am  wrong  in 
 going,  as  I  propose  to  do,  into  details  (some  of  which  must 
 necessarily  be  speculative)  concerning  the    constitution    and 
 
54  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 working  of  the  matter  ;  and  forces  ;  and  things  generally  of 
 the  Universe  ;  but  on  reflection  it  will  be  seen  that  unless  one 
 does  so,  and  makes  a  very  intimate  study  of  nature,  it  is  im- 
 possible to  arrive  at  a  just  and  intelligent  conception  of  the 
 wonders  and  mysteries  of  Creation,  and  of  the  power  and 
 marvellousness  of  its  First  Great  Cause. 
 
 Moreover  ^t  is  only  by  such  close  investigation  of  God's 
 works  and  ways  that  it  is  at  all  feasible  to  attain  to  such  a 
 kind  of  knowledge  as  is  requisite  in  order  to  effectually  con- 
 front the  Materialist,  and  to  oppose  and  confound  him  with 
 his  own  weapons.  There  is  also  another  reason  why  I  should 
 take  this  course,  which  is,  that  I  may  have  an  opportunity  of 
 presenting  to  scientific  experts — whether  believing,  or  not 
 believing — the  particular  scientific  views  on  which  I  base  my 
 arguments,  especially  as  some  of  those  views  and  arguments 
 are  either  novel  ;  or  unusual  ;   or  at  the  least  not  in  fashion. 
 
 Of  course  I  shall  only  have  space  to  give  a  very  brief 
 outline  of  such  an  immense  subject,  but  my  object  will  be  to 
 present  as  plainly  and  concisely  as  I  am  able  a  tangible  view 
 of  what  little  we  can  understand,  or  reasonably  conjecture, 
 concerning  the  marvels  we  shall  have  to  investigate. 
 
 At  the  onset,  however,  I  must  emphatically  remind  the 
 learned  and  impress  on  the  unlearned,  the  leading  fact  that 
 although  we  have  the  things  of  Creation  constantly  before  us, 
 we  can  really  find  out  and  know  but  little  of  the  essential  in- 
 timate constitution  and  working  of  such  natural  things,  and 
 of  their  relations  to  one  another  ;  also,  that  extraordinary  as 
 have  been  the  discoveries  of  man,  the  high  probability  that 
 what  we  can  see  and  apprehend  is  as  nothing  compared  with 
 what  we  cannot  discern,  or  comprehend. 
 
 Consequently  that  as  speculation  and  hypothesis  must  enter 
 largely  into  every  scientific  statement  or  exposition  concerning 
 the  marvels  of  Nature,  it  behoves  us  in  making  such  specula- 
 tion, and  building  up  such  hypothesis,  to  carefully  avoid  con- 
 ceit, and  to  approach  the  consideration  of  such  mysteries  with 
 diffidence  and  humble-mindedness.  Another  leading  idea  that 
 will  animate  and  guide  me  in  this  exposition  of  the  things  of 
 
GOD  IN  NATURE.  5- 
 
 Creation,  will  be  the  main  principle  that  all  speculations  con- 
 cerning its  hidden  or  difficultly-discerned  mysteries  ought  to 
 be  subordinated  to  the  Bible  and  its  teachings  ;  for  that  col- 
 lection of  ancient  writings,  whatever  modern  sceptics  may  say, 
 is  certainly  composed  of  books  written  by  exceedingly  clever 
 men.  I  hold  therefore  that  in  regard  to  the  Bible  we  ought 
 to  observe  the  same  rule  in  respect  to  it,  and  its  assertions,  as 
 we  do  to  other  books  written  by  very  clever  men — to  accept 
 its  fundamental  statements  as  true,  or  probable,  unless  they 
 can  be  disproved. 
 
 This  is  not  only  most  in  accordance  with  common  sense, 
 but  also  most  philosophical.  Without  here  entering  on  the 
 question  of  inspiration,  it  seems  to  me  monstrous  to  attempt  to 
 set  aside  the  statements  and  views,  and  record  of  facts  as  ex- 
 pressed^ or  testified  to,  by  men  of  genius  in  times  past  and 
 given  in  language  whose  beauty,  dignity,  and  force  has  never 
 been  surpassed — even  if  eqifalled:  and  all  merely  because 
 some  of  such  views  and  statements  either  do  not — or  it  is 
 assumed  they  do  not — fit  with  modern  science,  or  agree  with 
 the  particular  theories  and  reasonings  of  a  section  of  bold 
 thinkers. 
 
 In  the  Bible  it  is  stated  that  God  is  Creator  and  Governor 
 of  the  Universe,  also  that  there  is  an  Evil  influence  which  has 
 in  a  most  mysterious  manner  corrupted  this  world  for  a  season. 
 These  are  statements  which  have  never  been  proved  to  be 
 untrue,  and  on  them  I  shall  base  my  main  explanations  and 
 arguments,  for  I  hold  that  however  much  certain  passages  and 
 words  in  the  Bible  have  been  objected  to,  and  criticized,  and 
 denied,  these,  as  well  as  all  other  of  the  broad  facts  and  declara- 
 tions of  that  book,  have  never  been  disproved;  but  on  the  con- 
 trary— as  I  hope  to  aid  in  showing — that  quite  the  reverse  is 
 the  case. 
 
 As  to  such  scientific  difficulties  in  the  Bible  as  of  the  sun 
 going  round  the  earth,  &c.,  &c.,  that,  and  analogous  questions 
 may  be  quite  put  aside,  because  it  would  have  been  useless, 
 and  even  harmful  in  the  then  state  of  knowledge,  for  the 
 prophets  and  men  of  old  to  have  written  differently,  on  such 
 
56  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 points,  to  Avhat  they  did — they  could  only  speak  of  the  aspect 
 of  the  heavens,  &c.,  in  a  way  to  be  understood  by  persons 
 living  in  their  period.  They  had  no  mission  from  God  to 
 promulgate  science,  and  if  they  had  said  the  earth  revolved 
 round  the  sun,  &c.,  they  would  have  so  discredited  them- 
 selves as  to  have  been  useless  as  preachers.  Indeed  it  is  pro- 
 bable that  the  prophets  themselves  spoke  usually  of  natural 
 things,  only  as  they  appeared  to  be  according  to  their  own 
 minds,  untrained  in  science  as  they  were,  and  that  when  they 
 did  speak  of  things  surpassing  the  knowledge  of  their  days, 
 or  even  of  ours,  and  necessary  to  be  known,  their  utterances 
 or  revelations  were  then  and  then  only  by  inspiration. 
 
 Nevertheless,  although  I  hold  these  views  concerning  the 
 Bible  and  its  statements,  the  reader  may  rely  that  in  all  I 
 write  as  to  science  I  shall  keep  strictly  to  the  facts  as  shown 
 us  by  modern  research  and  discovery,  as  far  as  such  facts  are 
 'proven^  and  that  I  shall  not  try*to  conceal  any  such  acknow- 
 ledged truths,  nor  to  attempt  to  twist,  distort,  or  belie  them 
 in  a  manner  to  suit  my  purpose.  All  shall  be  candid  and  true 
 as  far  as  my  knowledge  and  judgment  extend.  Nor  on  the 
 other  hand  in  regard  to  things  unproven^  shall  I  give  expres- 
 sion to  any  surmises  or  conjectures  that  may  fit  with  my  re- 
 ligious views  unless  they  appear  justly  and  fairly  reconcilable 
 with  such  scientific  facts  as  it  is  believed  at  the  present  time 
 we  are  sure  of. 
 
 I  shall  make  use  of  no  conjecture  that  a  scientific  sceptic  or 
 materialist  can  disprove.  At  the  same  time  I  shall  not  hesi- 
 tate to  avail  myself  of  conjecture  where  scientific  proofs  fail 
 us,  because  I  wish  to  present  to  the  minds  of  my  readers  as 
 vivid  and  concrete  a  view  as  I  can,  of  what  the  animate,  and 
 inanimate  forces  and  things  of  Creation  are,  and  how  they 
 work  ;  or  rather  how  a  believer  may  humbly  suppose  they  are 
 constituted,  and  how  they  may  be  presumed  to  work  ;  and  I 
 shall  do  this  I  hope  in  such'  a  manner,  as  that  the  mind  may 
 have  some  definite  conception  to  rest  on  in  trying  to  trace  out 
 the  marvels  of  nature. 
 
GOD  IN  NATURE.  57 
 
 The  Elementary  ;  primary  ;  or  fundamental  things  of  Crea- 
 tion consist  of  matter  and  force — including  in  the  latter  that 
 most  intangible  of  all  forces — spirit. — I  propose  first  to  speak 
 of  matter  ;  then  of  force  ;  and  lastly  of  spirit,  and  life. 
 
 Constitution  of  Matter. — Matter  may  exist  in  at  least  three 
 forms — as  a  solid — a  liquid — or  a  gas.  As  to  what  may  be  the 
 ultimate  or  fundamental  constitution  of  matter  there  have  been 
 many  conjectures,  but  as  there  is  no  certainty  that  any  one  of 
 them  is  correct,  I  shall,  in  our  ignorance,  adopt  in  these  remarks 
 that  one  which  appears  most  acceptable  to  a  common-sense  view. 
 It  is  this.  That  as  matter  consists  of  a  definite  "  someithing '* 
 which  we  can  handle  and  weigh,  it  must  consist  of  substance 
 however  subtle  (as  in  the  case  of  gas),  or  attenuated,  that 
 substance  may  be.  And  further  that  this  substance  must  con- 
 sist probably  of  solid  atoms  or  indivisible  particles  ;  because 
 although  you  may  divide,  and  divide  substances  again  and 
 again  by  mechanical  means  (so  far  as  our  coarse  powers  of  so 
 doing  extend),  still  it  is  most  reasonable  to  suppose — especially 
 as  shown  by  Chemical  Philosophy  and  its  laws  of  "  equiva- 
 lents ;^^  (see  Index)  and  ^^ multiple  proportions f  and  "sub- 
 stitution " —  that,  beyond  our  mechanical  means  of  showing,  there 
 must  nevertheless  exist  a  limit  where  divisibility  is  no  longer 
 possible.  This  limit  is  the  atom — the  substance,  or  mass  of 
 matter. 
 
 There  are  many  other  reasons  for  believing  in  atoms.  For 
 example,  if  you  decompose  water  by  electricity,  it  breaks  up 
 into  two  gases — Hydrogen,  and  Oxygen,  one  passing  off  at 
 one  pole,  and  the  other  at  the  opposite  one,  showing  that 
 water  is  composed  of  two  things  of  different  natures.  The 
 inference  therefore  is  that  Hydrogen  and  Oxygen  are  different 
 in  atomic  constitution — that  is,  that  the  constituent  stuff  of 
 which  each  is  made  up  differs  in  quality,  and  that  although 
 the  little  pieces  of  substance  of  which  each  is  composed,  will 
 under  certain  circumstances,  cling  together  in  a  definite  and 
 orderly  manner  so  as  to  form  water,  yet  that  under  other  cir- 
 cumstances— e.  g.  the  presence  of  voltaic  action — they  will 
 spring  asunder  and  separate  the  one  kind  from  the  other. 
 
SS  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Another  important  reason  for  believing  in  atoms,  is  the  fact 
 that  the  simple  elements  will  nnite  with  one  another  in  certain 
 invariable  proportions,  also  that  in  the  instance  of  "  substitu- 
 tion "  (or  the  case  of  one  thing  during  chemical  change  taking 
 the  place  of  another  in  the  constitution  of  a  molecule)  it  can 
 only  do  so  according  to  fixed  numbers  as  to  quantity.  (See 
 "  Compounds  and  Equivalents^)  Again,  the  theory  of  atoms 
 receives  very  strong  confirmation  from  the  fact,  First,  that  if 
 you  heat  any  one  of  many  solids,  or  liquids,  you  may  cause  it 
 to  pass  into  a  state  of  vapour,  which  vapour  on  cooling  will 
 again  become  a  solid,  or  liquid  of  the  same  kind  as  before. 
 
 Second.  That  if  you  take  a  gas  and  violently  compress  it 
 in  a  specially-made  vessel,  you  may  so  squeeze  its  (supposed) 
 atoms  together  as  to  cause  the  gas  to  become  a  liquid,  or  even, 
 by  further  pressure,  a  solid.  It  therefore  seems  reasonable 
 to  conclude  according  to  this,  that  matter  is  made  up  of  in- 
 finitely minute  particles  which  can  be  separated  as  by  the 
 first  experiment,  or  squeezed  together  as  by  the  second. 
 Another  inference  too  may  be  drawn  from  these  experiments, 
 and  that  is  the  very  strong  surmise,  that  atoms  are  placed 
 near  together  in  the  solid  (see  "  Vibration  of  Atoms  ;")  further 
 apart  (and  so  capable  of  gliding  over  one  another)  in  the  liquid: 
 and  still  further  apart  in  the  gas. 
 
 Now  supposing  that  there  are  such  things  as  atoms,  does 
 anything  exist  between  them  ? 
 
 We  do  not  know  for  certain,  but  it  has  been  thought  there 
 must  be  a  "  something "  so  as  to  allow  the  atoms  to  move 
 about  or  shift  their  positions  between  or  in  relation  to  one 
 another.  This  "  something  "  which  fills  their  interspaces  is 
 believed  to  be  the  same  stuif  that  according  to  hypothesis 
 fills  all  space,  and  is  called  "  ether  "  (see  Index).  But  however 
 that  may  be,  it  appears  certain  that  in  some  way  or  other  the 
 atoms  or  particles  do  not  actually  touch  each  other,  and  that  in 
 these  interspaces  they  are  able  to  oscillate,  or  vibrate,  or  rotate 
 between  one  another — that  is  to  say,  that  this  ether  or  "  some- 
 thing" which  exists  between  the  atoms  is  so  elastic  as  to 
 allow    them   the  capacity  to  shift  their  positions  and  move 
 
GOD  IN  NATURE.  59 
 
 about — and  to  use  an  engineering  term,  the  ether  allows  them 
 room  for  a  certain  "play,"  and  in  that  way  not  only  "ives 
 opportunity  for  the  atoms  to  obey  their  ordinary  attractions 
 and  repulsions  for  one  another,  but  permits  them  probably  to 
 alter  their  oscillation,  vibration,  or  rotation,  &c.,  or  their 
 relative  positions  to  one  another  ;  or  even  perhaps  their  shape, 
 according  to  the  varying  conditions  they  may  be  exposed  to, 
 of  heat,  or  cold,  or  melting,  or  chemical  action,  &c. 
 
 But  I  will  not  pursue  this  further  here.  I  only  wish  so  far 
 to  impress,  and  fix  strongly  in  the  mind  of  the  non-scientific 
 reader  the  almost  certainly  true  conjecture  that  everything  we 
 can  handle  and  weigh  is  composed  of  little  atoms,  and  that  it 
 is  w4th  the  holding  of  these  together,  and  building  them  up 
 and  arranging  them,  and  controlling  them,  or  pulling  them 
 apart,  and  separating  them,  that  the  various  forces  of  Nature 
 have  to  do,  which  wnll  be  spoken  of  further  on.  (See  ''Forces.'') 
 
 But  we  have  not  yet  done  with  the  atom.  I  say  again  it 
 seems  most  rational  to  consider  that  as  we  know  we  can  divide 
 a  solid  into  small  particles,  or  a  liquid  into  drops,  so  it  seems 
 certain  that  these  particles  or  drops  must  themselves  be 
 capable  of  division  till  you  come  to  an  ultimate  jDart,  or  atom, 
 or  point,  w^hich  can  be  no  further  divided  ;  and  though  these 
 atoms  are  so  small  that  the  highest  powers  of  the  microscope 
 fail — and  must  as  we  are  told  ever  fail — to  reveal  them,  I  trust 
 I  have  given  good  reasons  for  assuming  their  existence  to  be 
 a  fact. 
 
 Now  supposing  these  atoms  to  exist,  it  may  be  presumed — 
 seeing  how  various  matter  is  in  kind — that  they  differ  de- 
 finitely in  certain  things  ;  in  quality  of  substance  and  attraction  ; 
 size;  description  of  vibration;  and  probably  in  shape.  These 
 differences,  I  say,  are  probable,  although  we  do  not  know  such  to 
 be  really  the  case  ;  but  it  may  be  fairly  presumed  that  they  do 
 so  differ  in  any  one,  or  in  all  respects  as  above  described,  aud 
 that  these  differences  are  not  only  the  factors  which  determine 
 the  solid,  liquid,  or  gaseous  conditions,  but  that  they  constitute 
 the    real    distinguishing    characteristics     of    all    elementary 
 
 material  things. 
 
6o  SCIENCE  A  STRONGHOLD  OF  BELIEF, 
 
 How  much  material  things  differ  we  have  proof  of  when 
 we  consider  the  extreme  dissimilarity  of  solid  iron,  and 
 liquid  mercury  ;  of  light  and  scentless  hydrogen  gas,  and  heavy, 
 pungent,  chlorine  gas.  Or  when  we  observe  the  difference 
 between  hard  iron,  soft  wax,  brittle  glass,  and  elastic  india- 
 rubber,  &c. 
 
 The  differences  too  in  specific  weight,  and  in  the  boiling  and 
 vapourising  points,  indicate  strongly  the  immense  variety  there 
 must  be  in  the  essential  constitution  of  things. 
 
 Again  there  is  another  strong  reason  (which  I  have  already 
 glanced  at)  for  thinking  that  atoms  differ  very  much  in  quaUty, 
 &c.,  and  that  is,  our  knowledge  that  some  different  kinds  of 
 things  will  unite  to  form  new  compounds,  and  that  others  will 
 not  so  unite  ;  and  therefore  it  is  fair  to  suppose,  that  it  is  the 
 differences  between  the  properties  of  the  various  kinds  of 
 atoms  which  determine  the  possibility  of  their  union,  or  non- 
 union. That  is  to  say,  their  union  or  non-union  will  or  will  not 
 take  place  according  as  the  respective  atoms  or  molecules  are 
 consonant  or  disconsonant  as  to  quality  of  substance,  size, 
 kind  of  vibration,  or  shape  and  mode  of  placing.  I  will  now 
 speak  in  more  detail  as  to  these  supposed  differences,  but 
 I  must  warn  the  tyro  that  much  of  what  I  shall  now  write  will 
 deal  largely  in  conjecture. 
 
 The  duality;  or  Nature  of  the  Substance  of  Atoms.— 
 Although  it  has  been  thus  far  comparatively  easy  to  establish 
 on  pretty  clear  grounds  the  fact  of  the  existence  of  atoms, 
 still  when  we  come  to  inquire  of  what  they  are  composed,  we 
 are  met  by  an  impenetrable  veil  of  mystery  which  not  only 
 baffles  our  positive  ken,  but  even  our  conjectures.  For  myself 
 I  incline  to  the  old  view  of  the  atom  being  hard,  and  solid,  but 
 it  is  nevertheless  quite  possible  that  an  atom  may  be  composed 
 of  a  homogeneous,  incompressible  fluid. 
 
 Whether  solid  or  fluid  however,  all  we  can  say  is  that  an 
 ultimate  atom  of  every  kind  of  matter  must  consist  of  an  in- 
 divisible unit  of  "  something."  But  what  that  something  is  in 
 its  intimate  nature  no  man  can  tell — still  it  seems  most  reason- 
 able to  surmise  that  such  different  things  for  example  as  iron, 
 
GOD  IN  NATURE.  6i 
 
 mercury,  and  oxygen,  must  be  composed  of  atoms  possessing 
 substance  of  different  essential  qualities.     At   the  same  time, 
 however,  it  is  right  to  say  that  it  is  quite  possible  that  every- 
 thing is  made  up  of  the   same  one  kind    of  material  atoms 
 differently  conditioned,  or  put  together  as  to  vibration,  placing, 
 &c.  :  but  anyhow  we  may  feel   certain  from  the  amazing  dif- 
 ferences we  see  in  the  qualities  of  what  we  consider  elements, 
 that  we   cannot   reasonably  doubt  but  that  such  differences 
 (whatever  they  really  consist  in)  must  have  been  ordered  by 
 God  and  could  not  liave   come  so   by  mere  chance,  or  self- 
 action.     Matter,  if  so  clever  as    to   have  created  itself,    one 
 cannot  conceive  to  have  been  in  such  case  of  dissimilar  kind, 
 and  various  as  to  quality  of  substance,  sort  of  attraction,  &c., — 
 it  must  surely  have  been  of  one  kind  only,  as  to  its   nature  of 
 substance,  attraction,  vibration,  &c.     And  again,  if  this  clever, 
 evolutionary  stuff  had  been  able  to  become  from  one  simple  kind 
 to  many  complex    kinds,  why  should   there  ever   have  been 
 stability  and  fixedness  in    any  element  ?     All  ought  to  have 
 been  change  as  to  the   elementary  things,  and  not  such  fixity 
 as  to   elementary    quality,   as  we    know    is   the  case  ;  for  we 
 cannot  change  one  element  into  another — iron  into  gold — or 
 oxygen  into  hydrogen,  &c.     Therefore  I  say  that  this  variety 
 in  elementary  bodies,  and  yet  definite  fixity  as  to  individuality 
 of  character,  is  to  my  mind  a  proof  of   God's    impress  (see 
 "  Physical  and  Chemical  Evolution,'^  Vol.  IV.)      For  myself  I 
 should  not  be  in  the  least  disturbed  if  I  heard  to-morrow  that 
 all  the  elements  were  discovered  to  be  made  of  one  kind  of 
 thing,  or  substance,  differently  put  together.     I  should  at  once 
 say  as  to  atomic  constitution  and  nature  of  vibration.  Here  is 
 fresh    proof  of    design  !    because   no    one    kind    of   matter 
 generating  itself  could  ever  have  become  differently  self-consti- 
 tuted and  self-active   from  other  kinds,  and  yet  stable  in  such 
 difference:  for  the  very  power  of  becoming  different,  2iiid perma- 
 nently  remaining  so  under  ordinary  conditions,  would,  I  hold, 
 show  design.     Still  whatever  may  be  the  exact  nature  of  the 
 differences  between  different  sorts  of  substances,  and  whether 
 the  atoms  are  solid,  &c.,  we  know  as  a  fact  that  differences  do 
 
62  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 exist,  and  whether  atoms  of  metal  and  atoms  of  gas  consist  of 
 one  and  the  same  stuff  put  together  differently,  or  whether  the 
 fundamental  stuff  of  each  is  unique  and  peculiar  to  the  kind, 
 does  not  alter  the  fact  of  their  being  different  ;  and  does  not 
 signify  any  further — barring  scientific  curiosity — than  as  a 
 question  of  causation,  and  as  to  that,  the  inquirer  must  take 
 his  choice  between  God  and  chance,  or  "  necessity  arising  by 
 chance,"  if  the  reader  can  imagine  this  latter  possible.  (See 
 "  Necessity r  "  Chance,''  Vol.  III.) 
 
 It  makes  no  difference,  however,  to  the  believer's  faith  in 
 God  as  to  what  matter  really  consists  of,  and  whether  an  atom 
 or  elementary  part  is  a  solid ;  or  a  subtle  fluid  ;  or  a  vortex 
 ring,  or  what  not— there  is  the  matter — How  came  it  ?  What 
 is  it? 
 
 Hitherto  I  have  proceeded  on  the  assumption  that  atoms  are 
 solid  ;  and  I  have  done  so  because  that  theory  is  most  easy  of 
 realization,  and  fits  best  with  a  large  nuuiber  of  facts  such  as 
 those  I  have  mentioned  ;  yet  though  I  have  dwelt  on  solid 
 atoms,  and  advised  the  reader  to  accept  that  theory  as  the  most 
 practically  useful  one,  it  is  right,  nevertheless,  I  should  make 
 some  remarks  on  another  hypothesis  put  forward  of  late  by 
 Helmholtz  and  Sir  W.  Thompson.  This  is  the  theory  of 
 "  vortex  atoms."  It  is  very  abstruse  and  difficult  of  compre- 
 hension, and  far  from  being  proved  to  be  true,  but  I  mention 
 it  as  the  most   modern   attempt  at   solving    the  mysterious 
 
 enigma. 
 
 According  to  this  view  it  is  assumed  that  matter  consists  of 
 a  primitive  fluid  which  is  constantly  gyrating  in  little  rings  or 
 whirls.  This  fluid  is  supposed  to  be  homogeneous — that  is,  to 
 be  continuous  throughout,  and  not  made  up  of  atoms  or  little 
 pieces.  Also  that  although  incompressible  yet  that  its  form 
 may  be  altered  though  its  volume  will  remain  unchanged. 
 Every  mass  or  collection  of  matter,  therefore,  according  to  this 
 theory  is  supposed  to  consist  of  a  multitude  of  little  vortex 
 rino-s  of  this  primitive  fluid  in  a  ceaseless  state  of  rapid  motion. 
 
 I  will  not  attempt  to  go  into  the  details  of  the  theory,  for 
 
GOD  IN  NA  TURK.  63 
 
 they  are  most  elaborate.  Besides,  it  tells  us  no  more  than  does 
 the  other  theory  in  regard  to  what  the  substance  of  matter 
 really  is.  Indeed  it  is  less  satisfactory  in  this  respect  than  the 
 solid  atom  theory,  for  the  vortex  theory  dwells  almost  solely 
 on  motion,  and  gives  no  tangible  explanation  concerning  the 
 existence  of  mass — it  insists  solely  on  motion — motion — motion, 
 and  the  mind  seeks  in  vain  for  anything  more  definite  than  this 
 infinitely  divisible  hypothetical  fluid  whereby  it  may  realize  or 
 mentally  grasp  the  conception  of  substanGe. 
 
 To  me  this  appears  a  most  serious  flaw  in  the  theory  ;  but 
 putting  this  difiiculty  as  to  substance  aside,  there  is  another 
 point  on  which  the  believer  is  and  must  remain  importunate 
 for  explanation,  and  that  is  as  to  the  motion.  The  atoms  may 
 be  solid,  or  consist  of  "  vortex  rings,"  but  what  is  motion  ? 
 And  what  set  motion  in  action  ?  Could  it  have  started 
 itself? 
 
 But  this  is  not  the  place  to  go  into  the  question  of  "  causa- 
 tion "  (see  Vol,  III.),  so  we  will  return  to  the  subject  of 
 atoms. 
 
 Even  if  according  to  the  vortex  theory  it  could  be  shown 
 that  the  mass  of  matter  consists  of  a  homogeneous  fluid,  every 
 part  of  which  is  constantly  gyrating  in  little  whirls  or  rings,  I 
 say  even  then  that  the  theory  of  atom-like  or  separate  parts 
 would  not  be  rendered  untrue,  for  each  ring,  although  not  a 
 solid  as  under  the  other  theory,  and  constantly  changing,  would 
 nevertheless  be  at  any  given  moment  a  separate  thing,  and  it 
 would  be  the  sum  total  of  rings  which  would  constitute  the 
 mass,  just  as  it  would  be  under  the  other  theory  that  the  sum 
 total  of  the  bulk  was  made  up  of  solid  atoms. 
 
 Again,  in  combinations  of  substances  of  different  elementary 
 quality,  it  is  difficult  to  imagine  but  that  a  homogeneous  fluid 
 gyrating  in  whirls  or  circles  must  separate  into  particles  or 
 ultimate  rings,  so  as  to  admit  of  equal  mixing  and  of  union 
 between  one  difi'ereut  thing  and  another — say  between  oxygen 
 and  hydrogen — and  thus  we  arrive  again  at  something  very 
 like  atoms  and  atomic  constitution. 
 
 It  will  be  seen  therefore  that  the  old  atomic  theory  cannot 
 
64  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 yet  be  negatived  even  according  to  the  speculations  of  the 
 philosopher  and  mathematician  in  his  study.  But  when  we 
 come  to  the  case  of  the  chemist  in  his  laboratory  he  really 
 cannot  do  without  it — without  the  theory  of  atoms,  practical 
 chemical  philosophy  is  a  tangled  maze.  At  the  same  time, 
 however,  that  I  thus  contend  for  atoms,  I  am  quite  ready  to 
 admit  that  the  splendid  discovery  of  ''vortex  motion''  renders 
 clear  to  us  some  points  on  which  we  were  previously  ignorant, 
 and  gives  us  most  beautiful  illustrations  and  explanations  of 
 the  movement  en  masse  of  currents  in  air  and  fluid,  such  as  we 
 really  see  ;  but  whether  it  is  applicable  to  the  movements  of 
 the  primitive  elementary  stuff,  and  whether  it  tells  us  anything 
 as  to  the  real  constitution  of  matter  is  another  question,  and 
 one  on  which  there  is  great  room  for  doubt.  Anyhow,  as  I 
 have  already  said,  I  cannot  see  that  we  can  in  our  reasonable 
 surmises  dispense  with  an  ultimate  atom  or  unit  of  some  kind, 
 nor  that  we  can  doubt  that  these  element a?^  units  must  in  some 
 way  differ  in  quality  of  substance.  Even  supposing — simply  for 
 the  sake  of  argument — that  the  theory  of  the  solid  atom  and 
 its  various  sorts  of  component  stuff  was  shown  to  be  a  wrong 
 theory,  and  that  it  could  be  proved  that  all  matter  consists  not 
 of  solid  atoms  but  of  Sir  W.  Thompson's  primitive  fluid,  or 
 essence,  always  in  a  constant  state  of  vortex  motion  or  gyra- 
 tion, what  then  ?  Why  it  would  be  necessary  in  that  case  to 
 imagine,  or  rather  to  prove,  that  all  the  differences  in  all  the 
 elementary  things  depend  not  in  difference  of  quality  of  sub- 
 stance, but  in  difference  of  vortex  motion.  That  is  to  say,  in 
 order  to  account  for  differences  in  quality  and  substance  and 
 rigidity,  elasticity,  &c.,  it  would  be  necessary  to  imagine  or 
 prove  that  every  one  element  differed  from  every  other  not 
 because  it  possessed  a  different  kind  of  fundamental  stuff,  but 
 merely  because,  though  made  of  the  same  elementary  fluid  as 
 everything  else,  it  was  diametrically  different  solely  because  it 
 possessed  a  characteristic  whirl — and  which  was  different  to 
 the  whirls  of  i)ther  things.  I  ask,  is  this  a  rational,  or  pro- 
 bable conjecture  ? 
 
 Let  us  take  iron  as  an  example.     We  must  on  this  theory 
 
GOD  IN  NA  TURE.  65 
 
 suppose  its  substance  to  be  made  up  of  a  multitude  of  whirls 
 of  the  primitive  stuff  or  essence,  and  as  these  whirls  must 
 somewhere  have  a  limit  in  size  we  may  consider  that  iron,  on 
 such  a  theory,  must  be  composed  of  myriads  of  little  whirls  all 
 acting  harmoniously  to  each  other,  in  the  same  way  as  the  solid 
 atoms  heretofore  believed  in.  But  then  we  may  be  sure  that 
 if  iron  is  constituted  of  such  vortex  whirls  it  follows  that  these 
 whirls  must  be  of  a  certain  definite  kind,  and  peculiar  to  iron, 
 and  that  all  other  substances  than  iron  must  have  different 
 sizes,  shapes  and  kinds  of  vortex  whirls  of  the  universal  self- 
 same essence.  That  is  to  say,  that  everything  must  possess  a 
 characteristic  kind  of  whirl,  or  there  could  be  no  differences  in 
 the  simple  elements.  Also  that  in  regard  to  compounds,  every 
 one  of  such  must  be  made  up  of  groups  of  whirls  of  different 
 sorts  (each  of  which  whirls  would  be  the  counterpart  of  one 
 atom).  Very  well  ;  then  we  come  to  this,  that  as  far  as  my 
 argument  is  concerned  it  does  not  signify  whether  everything 
 is  composed  of  solid  atoms,  or  of  vortex  whirls.  There  must 
 be  an  ultimate  vortex  if  there  is  not  an  ultimate  atom,  and  in 
 order  that  these  vortices  should  differ  there  must  be  a  cause 
 for  difference — also  a  cause  for  harmony  and  assimilation  ;  or 
 discord  and  repulsion,  just  as  in  regard  to  solid  atoms  ;  con- 
 sequently whether  matter  is  composed  of  myriads  of  solid 
 atoms,  or  of  multitudes  of  little  vortex  rings  of  a  fluid  essence 
 is  quite  indifferent  to  the  believer  in  creation  by  an  All- 
 powerful  Designer  and  Architect.  There  is  the  matter  before 
 us,  and  although  no  man  knows  what  it  essentially  is — or 
 doubtless  ever  can  know — still  it  must  be  constituted  some- 
 how, and  for  myself  I  must  confess  I  cannot  conceive  that 
 different  things  of  apparent  diverse  quality  of  substance  differ 
 i<olehj  and  simply  because  their  supposed  whirls  of  primitive 
 fluid  essence  are  of  different  shapes,  rates  of  movement,  &c., 
 and  not  because  they  are  composed  of  substance  of  different 
 intrinsic  qualities. 
 
 With  this  amount  of  doubt  therefore,  and  seeing  that  the 
 vortex  theory  does  not  explain  the  "  why"  and  "wherefore" 
 of  the  ^'  mass^'  of  any  substance,  I  advise  the  ordinary  reader 
 
 F 
 
66  SCIENCE  A  STRONGHOLD  OE  BELIEE. 
 
 to  dismiss  the  vortex  conception  from  his  mind,  and  to  let  it 
 dwell  only  on  the  theory  of  the  solid  atom  as  being  at  least  the 
 most  easily  realizable.  By  picturing  the  solid  atom,  one's 
 mind  has  something  substantial  to  rest  on  and  as  it  were  to 
 take  hold  of,  which  is  not  the  case  with  the  other  theory.  By 
 accepting  the  solid  atom  theory  we  also  get  a  satisfactory  con- 
 ception of  a  tangible  substance  on  which  the  forces  of  nature 
 (to  be  spoken  of  further  on)  can  act. 
 
 Accepting  therefore  the  theory  of  the  solid  atom  as  the 
 most  practically  useful  one,  I  shall  now  proceed  to  depict  a 
 rough  working  model  representing  what  matter  may  be  sup- 
 posed to  be  like,  so  that  one  may  be  able  in  some  feeble  degree 
 to  realize  the  marvellous  material  construction  of  creation.  In 
 other  words,  I  shall  try  to  present  to  the  reader,  according  to 
 common  sense,  what  may  be  fairly  deemed  a  reasonable  repre- 
 sentation of  the  intimate  construction  of  matter.  Not  that  this 
 model  may  be  exactly  correct,  but  that  at  the  least  it  will  give 
 us  something  tangible  to  fix  our  ideas  on,  and  will  enable  us 
 the  better  to  realize  the  wonders  of  the  material  universe. 
 
 I  may  remark  here  in  parenthesis  that  I  have  said  nothing 
 concerning  other  theories  than  those  I  have  mentioned,  and 
 v^'hich  have  been  advocated  as  explanatory  of  the  quality  and 
 structure  of  matter  ;  and  I  shall  not  do  so,  because  by  trying 
 to  make  one  believe,  as  they  do,  that  matter  only  consists  "  in 
 centres  of  force ;"  or  of  something  which  is  "  infinitely  divisible  ;" 
 the  common-sense  mind  in  endeavouring  to  trace  substance  to 
 a  point  wdiere  it  vanishes,  becomes  utterly  bewildered.  I  hold 
 that  substance  must  consist  of  substance,  and  I  shall  therefore 
 not  trouble  the  reader  by  dilating  further  on  any  theory  than 
 that  of  the  substantial  atom.  What  I  want  is  that  the  reader 
 shall  be  able  to  see  as  it  were  with  his  mind's  eye  substantial 
 atoms  ;  and  how  they  work  ;  and  how  they  are  built  up  on  one 
 another  so  as  to  compose  all  material  things. 
 
 I  shall  therefore  now  proceed  to  speak   of  "  size,"   "  vibra- 
 tion," and  "  shape  "  in  atoms. 
 
 Size  of  Atoms. — So  infinitely  small  are  atoms  supposed  to 
 be  that  not  only  can  no  microscope  enable  us  to  discern  them, 
 
GOD  IN  NA  TURE.  67 
 
 but  it  is  said  no  magnifying  power  can  ever  be  made  to  show 
 them.  For  instance,  "  a  cube  whose  side  is  the  4000th  of  a 
 millimetre  may  be  taken  as  the  minimum  visible  by  our  highest 
 powers.  Such  a  cube  would  contain  from  sixty  to  a  hundred 
 millions  of  molecules  of  oxygen  or  nitrogen;  but  since  the  mole- 
 cules of  organized  substances  contain  on  an  average  ^//^?/  of  the 
 more  elementary  atoms  we  may  assume  that  the  smallest  or- 
 ganized particle  visible  under  a  good  microscope  contains  about 
 two  millions  of  organic  moleculesr."  (Article  "  Atom,''^  Ency, 
 Brit.) 
 
 So  small  indeed  are  atoms,  that  figures  can  convey  to  the 
 mind  no  just  idea  of  their  infinitesimal  minuteness.  A  fraction 
 represented  by  a  long  string  of  cyphers  such  as  is  necessary  in 
 this  case,  is  incapable  of  comprehension.  The  number  of  par- 
 ticles, or  atoms,  for  example,  in  a  cubic  inch  of  air  is  said  by 
 Professor  Tait  ("  P%s«caZ  ^C2>?icd,"  page  317)  to  be  only  capa- 
 ble of  being  represented  in  figures  by  writing  3,  and  placing 
 twenty  cyphers  after  it  (i.e.  3,000,000,000,000,000,000,00). 
 To  give  his  readers,  however,  some  definite  conception  of  the 
 size  of  atoms.  Professor  Tait  (^Physical  Science,  page  318)  states 
 that  an  atom  probably  bears  the  same  relative  proportion  in 
 size  to  a  drop  of  water  as  does  a  small  orange  compare  rela- 
 tively with  the  size  of  the  whole  mass  of  earth  ;  and  that 
 supposing  water  to  be  really  composed  of  atoms,  and  that  a 
 drop  of  water  could  be  magnified,  so  as  to  make  it  appear  as 
 big  as  the  earth,  we  might  perhaps  then  be  able  to  see  that  it 
 was  composed  of  grains,  or  atoms.  Or  again,  Sir  W.  Thomp- 
 son says,  "  Imagine  a  drop  of  rain  the  size  of  a  pea  magnified 
 to  the  size  of  the  earth,  the  molecules  in  it  being  increased  in 
 the  same  proportion.  The  structure  of  the  mass  would  then 
 be  coarser  than  that  of  a  heap  of  fine  shot,  but  probably  not  so 
 coarse  as  that  of  a  heap  of  cricket  balls." 
 
 Now  it  is  quite  reasonable  to  suppose  that  the  atoms  of 
 different  things  differ  in  size,  though  doubtless  they  are  rigidly 
 definite  for  the  particular  substance,  and  this  variation  in  the 
 size  of  atoms  has  probably  a  very  important  influence  not  only 
 on  the  quality  and  condition  of  the  element  itself,  but  also  on 
 
 F  2 
 
SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 its  capability  of  mixing  with  other  things,  or  of  chemically 
 combining:  with  them  in  the  molecular  form. 
 
 Vibration,  or  Movement  of  Atoms,  and  Molecules. — There 
 are  good  reasons  for  supposing — as  has  already  been  hinted 
 — that  the  atoms  and  molecules  of  all  things,  whether  solid, 
 liquid,  or  gaseous,  are  in  constant  movement;  and  that  as 
 the  largest  heavenly  bodies  we  know  of  are  never  still,  so 
 also  that  the  smallest  atom  is  never  at  rest.  When  atoms,  or 
 molecules,  compose  a  solid  it  is  believed  that  the  extent  of 
 their  movements  is  limited,  and  that  they  oscillate  about 
 certain  positions  of  equilibrium  which  they  do  not  quit  un- 
 less acted  upon  by  external  agents.  {Fownes  Chemistry, 
 page  6Q.) 
 
 In  the  liquid  state,  on  the  other  hand,  it  is  supposed  that  the 
 molecules  or  atoms  have  no  determinate  positions  of  equilib- 
 rium, and  that  they  have  not  such  strong  homogeneous  attrac- 
 tion for  one  another  as  those  of  the  solid,  but  glide  over 
 one  another  and  move  about  ;  but  yet  weak  as  their  mutual 
 attractions  may  be  as  compared  with  those  of  the  solid, 
 yet  they  are  sufficiently  strong  to  retain  them  in  union  unless 
 subjected  to  violent  strain,  when  they  separate,  as  when  you 
 pass  a  spoon  into  your  tea  and  so  divide  one  part  of  the  liquid 
 from  another  ;  or  as  when  you  drop  drops  from  a  bottle. 
 
 The  atoms  and  molecules  of  gas  on  the  contrary  have  no 
 attraction  for  one  another  but  move  in  straight  lines,  and  seem 
 so  actually  repulsive  of  one  another  as  to  fly  apart,  and  diffuse, 
 unless  confined  in  a  closed  space. 
 
 But  although  it  may  be  presumed  that  these  statements  are 
 correct  as  to  the  general  tendency  of  the  movements  of  atoms 
 in  the  solid,  liquid,  or  gaseous  states  ;  there  can  be  little 
 doubt,  but  that  different  sorts  of  things  have  different  special 
 and  particular  kinds  of  vibration  and  modes  of  movements,  or 
 progression.  The  smallest  atom,  like  the  largest,  may  have  a 
 rotatory  movement  on  itself ;  or  it  may  be  a  gyratory  vortex 
 motion  ;  also  a  movement  as  to  direction  which  may  be  simply 
 a  swaying  to  and  fro  like  a  pendulum,  the  vibration  of  which 
 may  be  in  a  direction  horizontal  or  vertical  to  a  certain  plane  ; 
 
GOD  IN    NATURE.  69 
 
 or  the  movement  may  be  of  a  progressive  kind,  limited  in  the 
 liquid,  but  quite  free  and  constant  as  in  gas. 
 
 Then  too  the  rotations,  or  vibrations,  may  be  rapid,  or  less 
 rapid  ;  the  gyrations  large  or  small  in  area  \  the  swayiugs  of 
 the  vibration  long  or  short. 
 
 Then  too  again  the  rotations,  vibrations,  or  gyrations,  and. 
 their  respective  rates,  sizes,  and  kinds  may  be  capable  of  being 
 altered  by  various  different  degrees  of  heat,  and  cold,  or  kinds 
 of  chemical  action,  &c.;  and  thus  it  may  be  that  the  kind  of 
 vibration,  &c.  &c.,  may  be  a  most  important  factor  not  oulj 
 in  conditioning  the  usual  state  of  any  substance,  but  being 
 altered  in  direction  or  rate  by  any  external  agent  (as  heat,  or 
 chemical  action,  &c.),  the  effect  may  be  to  alter  the  form  of 
 such  substances,  as  is  witnessed  in  melting — freezing— vapour- 
 izing — chemical  decomposition,  &c. 
 
 It  seems  difficult  I  grant  for  a  person  who  has  never  before 
 heard  of  the  movement  of  atoms  to  receive  the  hypothesis  as 
 likely  to  be  correct,  it  seems  so  wild  and  improbable  a  supposi- 
 tion ;  but  there  is  no  disagreement  on  the  point  amongst 
 those  who  have  well  considered  the  subject,  and  we  are  con- 
 fidently told  by  the  most  eminent  philosophers  and  mathemati- 
 cians that  every  atom  of  matter — even  of  the  most  solid 
 substances — as  iron,  or  diamond — is  in  a  constant  state  of 
 rapid  movement  ;  nor  is  there  any  reason  to  doubt  the  truth 
 of  this  astounding  statement.  Accepting  this  hypothesis  there- 
 fore as  likely  to  be  true,  it  seems  rational  to  conclude,  as  I  have 
 before  said,  that  the  nature  and  quality  of  different  things  will 
 greatly  depend  on  the  kind  of  vibration  of  their  atoms.  You 
 may  imagine  for  instance  that  diamond  atoms  have  one  kind  of 
 movement,  and  iron  atoms  another  ;  moreover  that  iron  atoms 
 when  cold,  or  when  melted,  have  different  modes,  or  different 
 amplitude  of  vibrations.     And  so  on  for  all  things. 
 
 What  a  marvel !  Picture  to  the  mind  as  far  as  it  is  j^ossible 
 that  all  matter  possesses  a  grained  structure,  and  that  eveiy 
 one  of  such  grains  (atoms)  is  in  a  perpetual  state  of  very 
 rapid  motion — think  of  this  movement  going  on  in  every  mass 
 of  matter — ceaseless — orderly — and  though  different  for  different 
 
70  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 things,  and  for  different  conditions  of  such  things  ;  and  though 
 perhaps  these  movements  may  in  many  cases  be  most  complex, 
 yet  that  every  atom  will  perpetually  and  always  fulfil  its 
 ordained  modes  of  movement  ! 
 
 Conceive  what  a  mass  consists  in,  whether  it  be  a  large 
 rock,  or  the  smallest  particle  visible  under  the  microscope. 
 It  is  a  crowd  of  atoms,  and  a  crowd  each  unit  of  which  is 
 placed  with  perfect  exactness  as  to  its  relative  position  in 
 regard  to  other  atoms,  and  moves  necessarily  with  the  utmost 
 regularity,  not  only  by  its  own  intrinsic  qualities  and  powers, 
 but  as  conformed  to  the  modes  and  necessities  of  its  neigh- 
 bours. 
 
 Fancy  a  crowd  of  millions  of  persons  each  hurrying  to  and 
 fro  in  an  allotted  space,  or  turning  rapidly  round  and  round 
 day  and  night — night  and  day — always.  Then  reflect  that 
 such  kinds  of  movements,  more  complex  perhaps,  and  infi- 
 nitely more  rapid,  are  incessant  and  universal  in  all  matter, 
 and  the  thinker  is  lost  in  wonder.^ 
 
 Shape  of  Atoms. — I  believe  most  modern  theorists  in- 
 cline to  the  opinion  that  all  atoms  are  spherical  ;  but  I  would 
 humbly  suggest  that  the  older  views  which  held  that  atoms 
 differ  very  much  in  shape  may  not  be  wholly  incorrect  ;  espe- 
 cially when  we  consider  how  vastly  different  numerous  solids 
 are  in  the  qualities  of  hardness,  softness,  &c.  ;  and  liquids  in 
 degree  of  fluidity,  &c.  It  seems  difficult  to  imagine  that  the 
 atoms  of  rigid  iron  and  flexible  steel,  of  brittle  glass  or  seal- 
 ing-wax, and  soft  bees'  vrax  or  elastic  india-rubber,  can  be  of 
 the  same  shapes.  And  so  likewise  of  liquids  ;  that  the  shapes 
 of  atoms  of  sticky  syrup,  and  smooth  oil,  &c.,  can  be  the  same. 
 Of  course  I  do  not  go  the  length  of  thinking  with  the  ancients 
 that  some  kinds  of  atoms  may  have  hooks  by  which  they  cling 
 to  their  fellows  and  in  that  way  cause  hardness,  and  tenacity 
 of  structure,  &c.,  but  nevertheless  I  cannot  see  why  if  some 
 atoms  or  molecules  possess  a  vibrating  to  and  fro  movement, 
 that  the  shapes  of  these  in  solids  may  not  be  square,  or 
 diamond-shaped,  or  octoha^dral,  or  broad,  narrow,  short,  or 
 1  See  "Differentiation." 
 
GOD  IN  NA  TURE.  7 1 
 
 loDg,  &c.  Still  if  all  movements  be  gyratory,  or  rotating,  then 
 I  can  imagine  that  the  shape  would  necessarily  in  that  case  be 
 either  spherical  or  sphoBroidal. 
 
 1  can  believe  too  that  each  kind  of  atom  or  molecule  mi*Tht 
 possess  an  endowed  physical  jjower,  peculia?'  to  its  Jcind,  of 
 changing  its  form  under  varying  conditions.  For  example, 
 that  the  molecules  of  water  may  change  in  shape  when 
 freezing  occurs  ;  or  that  the  molecules  of  carbonate  of  lime, 
 constituting  amorphous  chalk,  may  be  different  in  shape  to 
 those  of  the  chemically  similar  crystalline  marble  in  conse- 
 quence of  these  differences  in  physical  endowment  causing 
 the  shape  to  vary  according  to  different  conditions.  I  say 
 this  may  be  so,  but  at  the  same  time  it  may  be  that  difference 
 in  state  as  seen  in  water  and  ice — or  chalk  and  marble,  &c., — 
 may  depend  solely  on  differences  of  vibration  of  atoms,  as  to 
 direction,  or  rapidity,  as  already  described.  That  is  to  say, 
 that  the  quality  of  the  atoms  being  the  same  in  any  given 
 instance,  the  state  of  the  substance  may  depend  on  the  kind  of 
 vibration. 
 
 The  Placing  of  Atoms ;  or  their  Relative  Position  to  eacli 
 other. — I  have  already  said  that  atoms  under  the  compulsion  of 
 new  influences  may  perhaps  be  forced  to  change  their  shapes,  or 
 modes,  or  rates  of  vibration,  &c.  I  will  now  speak  of  the 
 liability  of  atoms  to  change  their  positions  relatively  to  each 
 other  as  pressed  by  various  disturbing  causes.  We  can  well 
 imagine  that  in  any  one  kind  of  simple  substance  all  the  atoms 
 are  naturally  equi-distant  from  one  another,  forming  a  per- 
 fectly equal  homogeneousness  of  mass  ;  or  that  in  another, 
 they  may  be  in  groups^ — also  that  these  groups  of  similar 
 atoms  may,  according  to  the  ordained  constitution  of  the  sub- 
 stance, be  of  different  shapes.  In  brittle  things  we  may  say  at 
 a  guess  perhaps  each  group  may  be  globular,  and  that  these 
 
 2  As  to  the  groups  of  atoms  composing  "molecules"  they  are  quite 
 diflferent  in  constitution,  being  made  up  frequently  of  different  sorts  of 
 atoms  joined  together,  whereas  these  are  all  similar.  I  shall  speak  of 
 molecules  hereafter. 
 
72  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 globular  groupings  acting  as  partially  independent  compound 
 units,  may  have  weak  attractions  for  one  another. 
 
 In  tenacious  things  the  groups  may  be  elongated,  and  each 
 long,  fibre-like  group  overlapping  its  neighbours  or  having 
 strong  attractions  may  be  the  reason  of  the  toughness.^ 
 Again,  in  very  hard  things  the  groupings  of  atoms  may  be 
 very  close  together,  and  in  soft  things  further  apart.  Nor  is 
 it  any  violent  stretch  of  the  imagination  and  jvidgment  to 
 suppose  that  there  are  really  such  groupings  of  atoms  in 
 simple  elementary  things  as  are  thus  described. 
 
 Look  at  the  broken  surface  of  a  piece  of  cast  iron,  or 
 wrought  iron  ;  or  zinc  ;  or  tin  ;  or  sulphur,  and  you  will — even 
 with  the  naked  eye — see  a  fibrous,  or  granular,  or  crystalline 
 arrangement  of  the  substance,  and  it  must  be  always  borne 
 in  mind  that  these  fibres,  or  grains,  or  crystals,  are  not  the 
 ultimate  atoms,  for  they  are  invisible  ;  consequently  the  fibres, 
 &c.,  we  can  see  must  consist  of  groups,  or  collections  of  atoms 
 arranged  in  a  special  manner,  and  which  manner  may  even 
 be  unique,  and  possessed  only  by  one  particular  kind  of  sub- 
 stance. Therefore  as  we  can  positively  see  differences  in  the 
 structure  of  many  simple  elementary  solids,  it  follows  that 
 such  differences  must  I  think  arise  from  the  little  atoms  being 
 arranged  and  grouped  differently  in  different  things. 
 
 Then  too  we  may  feel  certain  that  in  addition  to  this  effect  of 
 the  placing  of  atoms  will  be  the  influence  of  shapes,  and  sizes, 
 and  vibrations  and  kinds  of  substance  of  the  atoms  composing 
 the  groups,  which  must  also  have  important  bearing  on  the 
 constitution  of  such  groups.  For  instance,  we  are  told  that 
 charcoal  and  diamond  are  each  composed  of  carbon.  Then 
 as  their  essential  kind  of  element  is  the  same,  may  w^e  not  be 
 certain  that  the  differences  between  these  very  diverse  sub- 
 stances as  to  hardness,  colour,  transparency,  brilliancy,  dul- 
 ness,  &c.,  must  depend  on  this  elementary  substance  (carbon) 
 
 3  It  may  be  well  to  remind  the  reader  that  in  making  use  of  the  word 
 fibre  I  am  speaking  here  only  of  simple  elementary  things,  and  that 
 compound  substances^  organic  fibre,  &c.,  will  be  spoken  of  hereafter. 
 
GOD  IN  NA  TURE.  73 
 
 being  specially  different  in  each  as  to  the  shapes,  sizes,  vibra- 
 tions, or  modes  of  placing  of  their  atoms  respectively  in  one 
 or  in  all  particulars. 
 
 And  farther,  as  to  the  effects  of  new  influences,  it  is  most 
 probable  that  the  incidence  of  such  agitating  things  as  heat, 
 light,  electricity,  chemical  action,  mechanical  blows,  &c.,  will 
 in  either  case  have  a  most  important  effect  in  altering  the 
 relative  position  of  the  atoms,  and  their  groupings,  as  we 
 witness  in  the  changes  things  undergo  in  appearance  in 
 melting,  freezing,  vapourizing  ;  or  being  decomposed  chemi- 
 cally, &o. 
 
 We  can  easily  imagine  that  under  the  influence  of  any  one 
 of  the  above  disturbing  causes  the  atoms  and  their  groupings 
 may  be  extremely  altered  as  to  their  mode  of  arrangement 
 relatively  to  each  other.  For  examj^le,  as  when  you  throw  a 
 stone  into  a  pond,  or  boil  water,^  you  see  an  enormous  dis- 
 placement, and  commotion,  and  flying  about  of  particles,  and 
 of  currents  of  water  here  and  there,  and  finally  taking  up  new 
 positions  relatively  to  each  other — so  you  may  picture  how  on 
 the  application  of  any  one  of  the  disturbing  forces  already 
 named,  any  solid,  or  liquid,  or  gas  may  have  its  component 
 parts  put  into  great  agitation — more  or  less — according  to 
 its  fundamental  constitution — and  that  like  the  water  in  the 
 pond,  or  tea-kettle,  the  disturbances  will  cause  the  relative 
 position  of  the  particles  to  be  altered  in  regard  to  each 
 other. 
 
 All  this  appears  to  me  so  clear  that  I  shall  dilate  no  further 
 upon  it,  but  leave  the  reader  to  picture  for  himself  how  in 
 vapourizing,  freezing,  crystallizing,  decomposing  chemically, 
 &c.,  &c.,  the  atoms  and  their  groupings  are  in  some  way  altered  as 
 to  their  relative  placings,  &c.,  &c.,  and  I  leave  it  for  him  to  pre- 
 sent to  his  mind's  eye  the  wondrous  scene  of  how  in  any  mass,  or 
 liquid,  or  gas,  the  atoms  may  spring  asunder  from  each  other,  or 
 
 ^  It  is  not  strictly  correct  to  make  use  of  water  here  as  an  illustration, 
 because  it  is  a  compound,  and  I  am  now  speaking  of  simple  bodies,  but 
 it  is  an  apt  and  familiar  example  and  not  violently  improper. 
 
74  SCIENCE  A  STROXGHOLD  OF  BELIEF. 
 
 collect  closer  together  and  arrange  themselves  in  new  groups,  and 
 change  in  other  respects — begging  him,  however,  always  to  re- 
 collect that  all  these  changes  take  place  according  to  inherent 
 qualities  and  laws,  and  that  no  substance  or  thing  can  alter  in 
 any  way  other  than  it  is  capable  of  according  to  ordained  law. 
 
 Summary,  or  Recapitulation. — We  may  say  therefore  that 
 it  is  the  quality  of  the  substance  of  the  atoms,  together 
 with  their  size,  shape,  kind  of  vibration,  and  mode  of  placing 
 relatively  to  each  other,  which  collectively  conditions  and  rules 
 mechanically,  as  to  the  nature  of  the  sort  of  thing  which  such 
 atoms  compose  ;  also  that  it  is  these  factors  which  dominate  as 
 to  the  influence  of  the  various  powers  of  attraction  and  repul- 
 sion of,  or  over,  the  thing  itself,  and  of  this  again  over  the 
 atoms  of  other  substances  ;  or  conversely  of  its  susceptibility 
 to  be  attracted  or  repelled  by  them  (see  Attraction). 
 
 Each  atom,  according  to  its  endowed  quality  of  substance, 
 nature  of  vibration,  size,  shape,  and  mode  of  placing,  has  an 
 individuality  of  its  own  which  is  in  many  cases  peculiar  to  its 
 kind,  and  though  an  atom  may  change  in  many  respects — as  in 
 liquefaction,  vapourization,  fresh  chemical  union,  &c., — it  can 
 only  be  within  certain  strict  limits,  and  according  to  the 
 amount  of  change  of  which  it  is  capable,  according  to  its 
 endowed  capacity  for  change.  Therefore  it  is  quite  rational 
 to  believe  that  the  differences  or  likenesses  in  the  atoms  or 
 molecules  such  as  I  have  hinted  at,  may  be  the  factors  that 
 rule  not  only  as  to  the  properties  of  all  physical  and  chemical 
 things,  but  also  that  determine  when  you  mix  different  things 
 together  whether  they  shall  (for  example)  mix,  like  water  and 
 spirits  ;  or  not  mix,  as  oil  and  water  ;  or  dissolve,  as  sugar  in 
 water  ;  or  not  dissolve,  as  mercury  in  water  ;  or  dominate  as 
 to  whether  chemical  action  shall  or  shall  not  ensue,  and  that 
 if  it  does  that  a  neAv  compound  shall  be  formed,  as  when  you 
 add  an  acid  to  carbonate  of  soda. 
 
 To  my  mind  this  mode  of  speculating  as  to  what  may  be  the 
 real  nature  of  matter,  and  the  acceptance  of  the  atom — various 
 in  kind — as  a  real  entity,  is  the  only  practical  and  tangible  way 
 of  conceiving    and   picturing  what   matter   really   is.     If  in 
 
GOD   IN  NA  TURE. 
 
 75 
 
 theorizing  you  attempt  to  dispense  with  a  solid  atom  — and  with 
 solid  atoms  moreover  of  various  fundamental  differences  as  to 
 substance — and  try  and  substitute  ^^  modes  of  motion''''  for 
 substance,  you  are  then  landed  in  the  dilemma  of  trying  to 
 imagine  that  motion  can  produce  mass, — which  appears  to  me 
 absurd  ;  also  that  difference  of  motion  can  produce  complete 
 difference  in  fundamental  quality  of  substance,  which  is  almost 
 equally  difficult  of  conception.  Granted  that  change  in  mode 
 of  motion  may  produce  change  in  some  degree  in  many  things, 
 but  it  is  highly  questionable  if  it  can  alter  fundamental 
 quality — it  cannot  make  oxygen  into  hydrogen,  or  iron  into 
 gold.  If  this  could  be  proved  and  shown,  then  indeed  we 
 should  have  found  the  philosopher's  stone. 
 
 I  am  quite  aware  nevertheless,  and  notwithstanding  all  I 
 have  said,  that  some  persons  do  really  imagine  that  all  the 
 elements  may  consist  of  one  kind  of  stuff  differently  conditioned 
 in  different  things  :  but  even  if  that  could  be  proved  to  be  true 
 it  w^ould  not  in  the  least  affect  my  main  argument  that  all 
 matter  exists  as  it  is,  and  works  as  it  dors  according  to  crea- 
 tion and  ordainment  and  law  as  made  by  God  ;  and  therefore 
 that  the  elements  and  their  atoms  are  what  they  are,  and 
 possess  their  particular  qualities  at  particular  degrees  of  heat, 
 &c.,  all  according  to  God's  will  and  design. 
 
 Believing  therefore  as  I  do  that  matter  consists  of  sub- 
 stantial atoms  constituted  at  given  temperatures  to  manifest 
 certain  definite  qualities,  let  us  now  according  to  this  view  sum 
 up  the  subject  of  atoms. 
 
 Atoms  possess  mass,  and  this  mass  is  different  in  quality  in 
 the  different  elements.  Each  elementary  atom  also  possesses  a 
 shape,  a  size,  and  a  mode  of  vibration,  or  rotation,  and  way  of 
 placing  peculiar  to  its  kind  in  one  or  more  of  these  respects  ; 
 and  it  is  probable,  moreover,  that  the  shape,  and  mode  of 
 vibration,  &c.,  may  be  altered  to  a  definite  extent  according  to 
 definite  but  restricted  capacities  and  endowments  if  the  atom 
 be  exposed  to  new  influences.     (See  "Attraction.'') 
 
 It  is  then  these  inherent  qualities  and  powers  which  rule  not 
 only  as  to  the  kind  of  mass,  or  liquid,  or  gas  which  they  com- 
 
76  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 pose,  but  they  order  the  relations  of  the  constituent  atoms  to 
 one  another,  and  also  rule  as  to  the  behaviour  of  atoms  of 
 one  kind  in  the  presence  of  atoms  of  another  kind,  and  of 
 attractions  and  other  forces  foreign  to  and  external  to  them- 
 selves. 
 
 When  in  juxtaposition  to  atoms  of  its  own  kind,  and  all 
 are  under  like  conditions,  they  will  all  be  similar,  and  con- 
 stitute a  simple  homogeneous  mass  of  a  definite  characteristic 
 kind. 
 
 If,  however,  such  atoms  are  exposed  to  new  influences,  as 
 heat,  &c.,  or  get  placed  near  a  different  sort  of  atom,  the 
 characteristics  of  the  mass  may  be  changed — but  mark  !  no 
 change  can  take  place  beyond  a  certain  definite  degree  special 
 to  the  particular  kind  of  atom  concerned — or  in  the  words  of 
 the  believer,  beyond  the  ordained  limits. 
 
 Let  us  now  try  and  picture  the  atomic  constitutions  of  a  mass 
 — say  of  pure  iron.  When  cold,  every  atom  of  the  entire  bulk 
 will  be  oscillating  to  and  fro,  or  round  and  round  in  ceaseless 
 but  identically  similar  modes  and  rates  of  movement.  Each 
 oscillation  or  rotation  taking  place  in  a  limited  space  as  con- 
 formable to  its  neighbours'  positions  and  movements.  Every 
 atom  will  also  possess  the  definite  shape  natural  to  cold,  pure 
 iron. 
 
 Let  the  iron,  however,  be  heated  or  melted  ;  or  welded ;  or 
 cast;  or  exposed  to  the  influence  of  oxygen,  or  other  agents, 
 and  its  textural  qualities  will  be  altered. 
 
 We  may  therefore  fairly  imagine  that  when  iron  is  sub- 
 jected to  any  of  these  new  influences,  that  the  atoms  become 
 altered  as  to  their  placing  relatively  in  regard  to  each  other, 
 or  as  to  their  modes  of  motion,  or  possibly  as  to  their  shapes. 
 Surely  one  or  all  of  these  things  must  be.  Think  of  the 
 marvellous  difference  in  the  texture,  &c.,  of  wrought  iron, 
 cast  iron,  steel,  iron  oxide,  &c.  Is  it  then  any  stretch  of  the 
 imagination  to  suppose  that  when  iron  is  subjected  to  new 
 influences  capal)lo  of  affecting  it,  that  it  must  be  the  atoms 
 which  yield  to  the  new  influence  ?  Let  the  iron  be  heated, 
 &c.,  and  we  may  reasonably  by  the  mind's  eye   picture  the 
 
GOD  IN  NA  TURE. 
 
 77 
 
 millions  of  atoms  of  which  the  mass  is  composed,  changino- 
 their  shape,  mode,  &c.  It  must  be  a  wondrous  transformation 
 scene  indeed.  Each  atom  as  soon  as  it  comes  under  the 
 domination  of  the  new  influence  changing  from  its  previous 
 state. 
 
 Suppose  all  the  atoms  have  heretofore  been  equi-distant 
 from,  but  very  near  each  other,  it  may  be  that  under  the  new 
 influence  they  will  spring  further  apart  (melt  ?)  or  even  still 
 further  asunder  (vapourize  ?). 
 
 Or,  under  other  circumstances,  they  may  arrange  them- 
 selves (say)  in  round  groupings,  and  render  the  whole  mass 
 brittle  (say  like  cast  iron),  or  the  atoms  may  fall  into  elon- 
 gated groupings  forming  a  fibrous  arrangement,  which  fibres 
 may  interlock  or  overlap  and  thus  form  such  strong  material 
 as  wire,  or  bar  iron. 
 
 Or  atoms  may  arrange  themselves  in  definite  positions  with 
 such  peculiar  regularity  and  symmetry  of  outline  as  to  con- 
 stitute a  crystal.  And  so  on,  and  so  on  as  to  all  substances,  and 
 forms  and  states  of  matter. 
 
 These  of  course  are  but  guesses  as  to  how  the  arrange- 
 ment, &c.,  of  atoms  and  molecules  may  be  affected  by  exposure 
 to  new  influences;  but  the  speculation  is  so  interesting,  audits 
 surmises  so  likely  to  be  correct,  that  it  will  be  no  waste  of 
 time  to  dwell  further  on  the  subject  in  the  same  vein. 
 
 To  draw  a  simile.  Fancy  a  hundred  million  of  soldiers 
 (atoms)  each  one  of  whom  is  walking  as  a  sentry  to  and  fro. 
 Suddenly  an  order  (new  influence  of  heat,  &c.)  is  given  to  the 
 whole  army  (mass)  for  each  man  (atom)  to  run  backwards 
 and  forwards  quickly,  and  take  a  larger  beat  than  before;  or  it 
 may  be  ordered  that  the  soldiers  (atoms)  shall  arrange  them- 
 selves in  lines,  or  groups,  or  squares,  &c.,  and  each  one  also 
 may  be  ordered  to  change  his  shape  by  placing  his  rifle  at  the 
 charge,  &c.  Or,  again,  the  soldiers  might  be  all  told  to  join 
 hands,  or  run  in  circles,  or  each  one  to  turn  round  and  round, 
 or  jump  or  hop,  &c.  What  a  different  aspect  would  any  one 
 of  these  changes  give  to  the  entire  mass  of  troops.  (See 
 *'  Dijferentiation.''^) 
 
SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 This  is  a  very  rough  sketch  I  grant,  but  in  such  similes 
 one  cannot  arrive  at  exactness,  or  help  their  being  meagre  and 
 even  grotesque.  Yet  there  is  some  degree  of  truth  in  the 
 travesty.  It  indicates  very,  very  roughly  the  radical  changes 
 which  must  take  place  in  a  substance  by  the  alteration  of  the 
 position,  &c.,  of  its  component  atoms  when  melted,  or  solidified, 
 or  vapourized,  or  rendered  fibrous,  or  subjected  to  chemical 
 chansre,  &c. :  still,  that  however  much  the  state  and  form  and 
 mode  of  motion  may  be  changed,  yet  that  each  atom  (soldier) 
 will  retain  the  same  individuality,  and  possess  the  original 
 quality  in  essential  ultimate  substance. 
 
 Reflections. — The  surmises  I  have  now  given  as  to  atoms 
 and  their  qualities,  &c ,  as  constituting  matter  may  or  may 
 not  be  correct,  but  whatever  may  really  be  the  truth  as  to 
 the  quality  of  substance,  size,  kind  of  vibration,  or  shape  of 
 atom — in  other  words,  the  exact  reason  for  difference  in 
 the  substance  of  things — we  may  be  certain  there  must  be 
 some  cause  for  the  extreme  diversity  we  see  in  the  nature  and 
 properties  of  the  various  solids,  fluids,  and  gases  of  the 
 universe  ;  and  whether  the  foregoing  conjectures  are  right  or 
 wrong  they  at  least  give  us  a  tangible  basis  on  which  to  reason 
 concerning  the  properties  and  modes  of  action  of  the  physical, 
 chemical,  and  vital  things  of  creation  in  respect  of  their  qualities 
 and  hidden  workings  such  as  are  beyond  our  positive  ken. 
 
 It  is  quite  certain,  as  I  have  before  said,  that  there  is  a  great 
 variety  of  solids,  liquids,  and  gases,  but  whether  they  differ  in 
 the  ways  I  have  suggested,  or  whether  they  vary  on  account 
 of  other  occult  reasons,  it  is  of  no  importance  to  the  argument 
 I  shall  maintain  of  their  having  been  created  by  God. 
 
 There  the  things  are  before  our  eyes,  and  we  see  how  vastly 
 they  differ,  and  though  we  may  speculate  and  give  guesses  as 
 to  these  differences,  we  cannot  possibly  know  if  we  are  cor- 
 rect, or  how  or  why  the  differences  first  came.  As  believers 
 we  can  say  no  more  than  that  all  is  according  to  God's  will 
 and  pleasure.  At  the  same  time,  however,  that  I  express 
 this,  I  hold  that  the  conjectures  I  have  given  are  in  strict 
 agreement  with  religious  revelation  and  belief,  and  with  the 
 
 I 
 
GOD  IN  NA  TURE.  -jc^ 
 
 teachings  of  science,  and  that  they  afford  a  reasonable  basis  on 
 which  to  argue  in  defence  of  faith  before  men,  and  in  exalta- 
 tion of  God's  power  and  glory. 
 
 Whether  we  suppose  matter  to  be  composed  of  solid  atoms 
 or  of  whirls  of  a  homogeneous  fluid,  &c.,  either  way  neither 
 the  one  nor  the  other  could  have  made  itself;  nor  further,  could 
 the  energy  or  motion  which  moves  them  have  actuated  itself 
 and  set  itself  going.  If  it  is  true  that  atoms  and  molecules 
 are  always  in  motion,  why  is  it  so,  and  how  did  the  motion 
 first  begin,  and  why  ?  Indeed  what  is  the  essential  cause  of 
 motion  at  all,  of  any  kind  ? 
 
 In  short,  a  Supernatural  Power  capable  of  creation  and 
 design  must  be  granted  by  all  reasonable  men  as  a  necessary 
 explanation  for  the  existence  of  all  the  natural  things  ot 
 Ci'eatiou,  whether  spiritual  or  substantial,  good  or  bad. 
 
 Thus  far  I  have  had  the  argument  in  my  own  hands,  but 
 I  can  imagine  the  impatience  of  the  Materialist.  He  must 
 have  chafed  long  before  this  to  break  in  with  the  exclamation, 
 *'  You  talk  of  endoived  qualities,  and  endowed  this,  and  or- 
 dained that — but  how  do  you  know  that  all  these  things  did 
 not  come,  and  do  not  now  work  simply  by  chemico-physical 
 mechanics  and  interactions  ?  A  certain  substance  is  as  it  is, 
 and  works  as  it  does,  and  possesses  all  its  qualities  because 
 mechanically  it]  could  not  be  and  do  otherwise."  I  reply  : 
 Exactly  so,  Materialist,  but  you  are  bound  according  to  your 
 view  to  explain  how  substance,  and  motion,  and  mechanics 
 first  became,  and  how  they  invented,  and  made,  and  work  by 
 laws.  It  is  unscientific,  and  uuphilosophical,  and  irrational  to 
 be  content  with  putting  off  the  main  inquiry  by  making  use  of 
 long  words  and  saying,  as  Mr.  Herbert  Spencer  does,  that 
 "  Cause  "  is  "  Unthinkable  "  and  "  UnkuoAvable,"  &c. 
 
 If  the  Materialist  says  that  all  that  I  have  stated  con- 
 cerning the  qualities,  sizes,  shapes,  vibrations,  placings,  and 
 groupings  of  atoms  is  hypothetical,  then  let  him  explain  ac- 
 cording to  his  self-evolutionary,  chemico-physical  theory  in  a 
 more  lucid  manner  than  I— as  a  believer  in  a  Creator — have 
 
So  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 done,  how  substances,  fluids,  and  gases  came  to  be  what  tliey 
 are  in  all  their  constitutions  and  their  differences  ;  and  how 
 the  forces  arose  which  cause  them  to  be  what  they  are  and  to 
 act  as  they  do.  If  he  says  it  all  came  by  chemico-physical 
 laws — then  how  came  the  laws  ?  Did  they  arise  by  chance  ? 
 If  he  says  yes  !  then  let  me  ask  again  how  could  these  powers 
 or  laws  have  had  the  chance  of  arising  ?  Something  could 
 not  have  come  out  of  nothing  by  chance,  and  made  laws  for 
 itself.     (See  "  Cansation;'  ''  Chance;'  "  Necessity;'  Vol.  III.) 
 
 I  return  now  to  the  previous  line  of  arguing. 
 
 Accepting  therefore,  for  the  sake  of  argument,  that  the 
 surmises  I  have  made  are  correct,  we  may  say,  that  according 
 to  the  endowed  qualities  and  sizes  of  the  atoms  composing 
 matter,  and  their  modes  and  rates  of  vibration  ;  or  rotation  ; 
 and  w^ays  of  placing  ;  and  their  shapes  ;  so,  all  the  various 
 kinds  of  inanimate  things  are  made,  and  composed  :  and 
 further,  that  being  so  made,  are  capable  of  being  ordered, 
 and  governed,  by  the  physical  and  chemical  forces  I  shall 
 speak  of  further  on,  so  far  as  their  own  qualities  permit. 
 
 I  say  inanimate,  because  to  produce  Hfe,  those  same  kind  of 
 atoms  which  compose  lifeless  things  must  be  touched — as  I 
 hope  to  prove — by  something  higher  in  God's  plan,  and 
 resource  than  those  of  His  forces  which  we  call  physical  and 
 chemical. 
 
 Compounds  and  their  Molecules. — I  will  now  speak  of 
 compounds.  In  a  simple  element  it  is  probable,  as  I  have 
 shown,  that  the  atoms  are  all  similar  in  respect  of  their 
 qualities,  &c.,  and  therefore  that  there  is  sameness  of  essential 
 substance  throughout  the  entire  bulk,  and  that  however  much 
 the  atomic  constitution  may  be  altered  by  heat,  &c.,  still  that 
 the  quality  of  substance  cannot  be  changed — Lead  will  always 
 be  lead,  and  so  on. 
 
 But  there  are  very  few  of  the  elements  that  are  found 
 simple,  and  uncombined.  Even  water  is  a  compound  of 
 hydrogen  and  oxygen  ;  and  air  is  a  mixture  of  nitrogen  and 
 oxygen. 
 
 In  a  compound  it  is  supposed,  according  to  the  theory  of 
 
MATTER.  Si 
 
 Daltou,  that  an  atom  of  one  element  is  joined  to  an  atom  of 
 another  kind  of  element,  or  according  to  the  law  of  "  multiple 
 proportions  "  an  atom  of  one  kind  is  joined  to  two,  or  three, 
 or  more  of  another  kind.     When  atoms  of  dissimilar  kinds  are 
 capable  of  thus  uniting  together,  the  little  collection  or  agglo- 
 meration of  atoms — one  to  one — or  one  to  two,  &c.,  is  called  a 
 molecule,^  and  it  is  believed  that  the  little  molecule  thus  con- 
 stituted is  then  able  to  play  the  same  part  as  an  individual 
 unit  towards  other  molecules  of  the  same  sort,  as  atoms  of  a 
 similar  kind  perform  to  each  other.     And  therefore  as  when 
 you  look  at  a  mass  of  a  simple  element — a  metal  for  example 
 — you  may  imagine  its  whole  bulk  to  be  composed  of  similar 
 atoms  ;  so  when  you  look  at  a  compound  you  must  conceive 
 that  its  whole  bulk  is  made  up  of  molecules — each  molecule 
 being  a  little  compound  thing  consisting  of  two  or  more  dis- 
 similar atoms  in  close  union.      Therefore  unlike    a   heap  of 
 shot,  each  pellet  of  which  is  similar,  a  compound  made  up 
 of  molecules  might  be  pictured  as  follows.     Suppose  you  take 
 a  little  round  pellet  of,  say  bread,  and  two  pellets  of  cheese, 
 and  imagine  that  they  have  such  an  attraction  for  one  another 
 that  when  brought  near  they  will  cling  together  and  form  a 
 little  triune  closely  allied  co-partnership;  then  that  would  re- 
 present a  molecule  composed  of  two  kinds  of  material.     You 
 have  then  only  to  suppose  a  large  number  of  such  molecules 
 (each   one  like   the  other  and  complete  in  itself)  massed  to- 
 gether and  arranged  by,  and  obedient  to,  mutual   powers  of 
 attraction,  &c.,  for  each  other  (after  the  manner  of  atoms),  and 
 then  you  can  fancy  what  the  mass,  or  bulk  of  a  compound  is 
 like.     Substitute  real  atoms  of  elementary  things  for  the  little 
 pellets  of  bread  and  cheese,  and  then  you  have  a  real  mole- 
 cule. 
 
 *  It  is  proper,  however,  I  should  state  that  modem  discovery  has  shown 
 that  a  molecule  is  not  always  composed  of  dissimilar  atoms,  for  in  the 
 case  of  some  of  the  elements,  the  atoms  of  such,  apparently  cling  together 
 in  twos,  and  threes,  &c. ;  but  for  simplicity  of  description,  and  ease  of 
 comprehension  by  the  unscientific,  it  is  best,  I  think,  to  put  it  as  I  have 
 done  above,  this  not  being  a  systematic  treatise  on  chemistry. 
 
 G 
 
82  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 As  sim'ple  elementary  things,  therefore,  are  composed  of 
 similar  atoms  ;  compounds,  on  the  contrary,  are  built  up  of 
 molecules,  each  one  of  which  is  composed  of  two,  or  more 
 kinds  of  dissimilar  atoms  united  together  in  close  connexion. 
 To  impress  this  more  on  the  mind,  I  may  say,  the  proximate 
 component  part,  or  unit  of  every  compound,  is  a  molecule 
 made  up  of  different  sorts  of  atoms  ;  just  as  the  proximate 
 unit  of  a  bag  of  cartridges  is  a  cartridge,  each  one  of  which 
 cartridges  however,  is  an  assemblage  of  grains  of  powder  and 
 shot. 
 
 Molecules,  as  compound  individual  units,  are  doubtless  sub- 
 ject, as  I  shall  presently  point  out  in  greater  detail,  to  some- 
 what similar  laws  to  those  which  constitute  and  rule  simple 
 atoms,  in  regard  to  their  shape,  and  size,  and  vibration  or 
 rotation,  and  mode  of  placing,  or  grouping  relatively  to  each 
 other.  In  this  way  molecules  thus  made  up  of  different  kinds 
 of  atomic  substances,  and  differing  in  the  ways  just  indicated, 
 form  all  the  various  compounds  of  Creation— 5o//67s,  whether 
 hard,  soft,  brittle,  or  elastic  : — fluids  of  all  kinds  : — and  ^ases; 
 and  we  know  how  marvellously  the  two  former  of  these 
 may  differ  the  one  from  the  other  respectively  as  to  quality 
 of  substance,  consistency,  fluidity,  rate  of  evaporation,  &c. 
 And  as  to  gases  how  they  vary  in  quality — and  that  some  are 
 heavy,  some  light — some  more,  others  less  diffusible — some 
 pungent,  others  odourless,  &c. 
 
 In  brief,  a  molecule  itself  made  up  of  various  kinds  of  atoms 
 united  together  so  as  to  compose  an  individual  molecule,  is 
 able,  in  conjunction  with  other  molecules,  to  form  every  kind 
 of  compound  mass,  or  liquid,  or  gas;  and  in  organization 
 molecules  of  different  sorts  of  quality,  or  kind,  can  be  built  up 
 into  a  tissue.  And  thus,  in  the  same  way  as  simple  elementary 
 things  differ  as  to  quality,  &c.,  according  to  the  special  kind 
 of  atom  of  which  they  are  composed,  and  its  size,  shape,  kind 
 of  vibration,  mode  of  placing  or  grouping,  so  in  compounds  of 
 molecules  we  find  also,  for  the  same  reasons,  endless  differences. 
 As  to  these  differences  I  will  not  on  account  of  space  repeat  all 
 the  details  I  have  given  under  the  head  of  "  Atoms  "  as  to  their 
 
AIA  TTER.  83 
 
 varieties  of  quality,  size,  vibrations  and  mode  of  placing  and 
 size.  Still,  though  I  do  not  repeat  such,  I  beg  the  reader  to 
 understand  that  there  can  be  no  doubt,  all  the  remarks  I  have 
 made  as  to  simple  atoms  are  equally  applicable  to  the  partner- 
 ships of  atoms  we  call  molecules  ;  for  as  an  aggregation  of 
 simple  atoms  constitutes  a  simple  body,  so  an  aggregation  of 
 molecules  forms  a  compound  body,  each  molecule  of  which, 
 although  a  complex  unit,  playing  nevertheless  the  same  part 
 relatively  in  the  compound,  as  the  simple  atom  does  in  the 
 elementary  substance. 
 
 And  thus  the  molecules  of  different  substances  have 
 different  qualities  according  to  the  kind,  and  which  are  special 
 to  such  ;  and  doubtless  have  particular  sizes,  shapes,  modes 
 of  placing,  and  vibrations.  But  as  to  the  latter  I  would 
 draw  marked  attention  to  the  wondrous  complexity  of  move- 
 ments there  must  be  in  compound  bodies,  because  it  is  not 
 only  that  the  molecules,  as  independent  units,  must  have 
 special  kinds  of  rotation,  or  gyration,  &c.,  amongst  one  another, 
 but  that  the  constituent  atoms  of  each  molecule  must  also  have 
 their  particular  fundamental  vibrations,  or  oscillations. 
 
 So  that  marvellous  as  are  the  movements  going  on  in  simple 
 bodies  they  are  as  nothing  compared  with  those  in  compounds. 
 
 Picture  each  molecule  having  its  particular  mode  of  move- 
 ment, and  that  ivithin  it,  its  constituent  atoms  are  also  pur- 
 suing their  normal  movements. 
 
 To  illustrate  this  very  roughly,  imagine  a  large  building  to 
 represent  the  mass  or  bulk  of  a  compound,  and  each  room  in 
 it  to  stand  for  a  molecule  ;  and  say  that  ten  persons  in  each 
 room  represent  the  ten  constituent  atoms  of  the  molecule.  Then 
 suppose  the  rooms  to  have  the  power  of  moving  round  and 
 round,  and  to  and  fro  between  one  another,  ceaselessly,  and 
 that  as  ceaselessly  all  ten  persons  are  constantly  waltzing  in 
 each  room,  and  you  would  have  a  faint  ideal  representation  of 
 the  movements  of  molecules,  and  their  atoms. 
 
 But  to  return  to  plainer  narrative.  From  what  I  have  said 
 it  will  be  seen  that  in  a  normal  state,  the  molecules  and  their 
 
 G  2 
 
84  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 constituent  atoms,  which  comprise  any  substance,  have  normal 
 and  regular  shapes,  and  modes  of  placing,  and  movement  ;  but 
 it  seems  that  the  atoms  composing  each  molecule  are  able 
 under  altered  circumstances  to  change  position  or  something 
 of  that  sort,  so  as  probably  to  alter  the  shape,  size,  vibration, 
 &c.,  of  the  molecule,  and  in  this  way  to  so  alter  the  body  as 
 to  constitute  a  new  kind  of  thing,  but  which  altered  substance 
 although  molecularly  different,  and  hence  different  in  appearance 
 from  the  previous  state,  is  really  atomically,  and  chemically,  of 
 the  same  quality  ;  i.  e.  composed  of  the  same  kind  of  atoms 
 though  differently  arranged  in  the  molecules.  Thus  chalk  and 
 marble  are  both  carbonate  of  lime.  Also  liquid  water,  and 
 solid  ice,  are  both  chemically  similar.  Consequently,  it  must 
 be,  that  the  vast  difference  there  is  between  each  of  these 
 familiar  things  must  depend  respectively  on  the  shape,  position, 
 or  vibration  of  their  atoms  and  molecules,  each  being  capable  of 
 alteration,  and  transposition  in  regard  to  their  relations  to  one 
 another,  whether  in  the  amorphous,  or  crystalline  state  ;  or  in 
 the  liquid,  or  solid  condition.  Thus  to  make  a  far-fetched 
 simile  for  the  purpose  of  illustration  we  may  imagine  how 
 differently  atoms  and  molecules  may  be  arranged  if  we  think 
 what  different  forms  and  shapes  soldiers  may  be  placed  in  by 
 shifting  them  about  in  drill  and  forming  them  in  lines,  com- 
 panies, squares,  &c.,  and  altering  their  distances  from  each 
 other,  and  their  relative  positions,  and  making  them  stand, 
 kneel,  lie  down,  run,  be  far  apart,  or  near,  &c. 
 
 But  I  will  not  speculate  further  in  this  place  on  these 
 interesting  mysteries,  though  I  shall  resume  the  subject  further 
 on.  At  this  point  I  only  insist  that  atoms  or  molecules  of 
 some  kind  must  certainly  exist ;  and  that  all  material  things  are 
 built  up  or  composed  of  them  ;  and  that  they  reach  their  highest 
 phase  of  construction,  or  piling  up,  or  union,  in  that  marvellous 
 structure — the  living  organism — be  it  plant,  or  creature. 
 
 Matter  has  thus  far  been  spoken  of  as  a  thing  which,  while 
 composed  in  all  its  forms  of  millions  upon  millions  of  atoms 
 and  molecules  associated  together  in  bulk,  presents  itself  to 
 
MATTER.  %-^ 
 
 our  ken  always  in  one  of  three  forms — as  a  solid — as  a  liquid, 
 or  as  a  gas;  either  of  which  may  be  simple,  or  compound  in 
 its  constitution. 
 
 But  although  this  is  true  as  giving  a  description  as  to  state^ 
 there  is  another  classification  in  which  matter  may  be  con- 
 sidered, viz.  : — 
 
 as,     I.  Inorganic, 
 II.   Organic. 
 
 I. — Inorganic  Matter. 
 
 Inorganic  matter  may  exist  away  from  and  independent  of 
 life,  and  organisation,  whether  as  to  its  origin,  or  continuance; 
 and  may  occur  either  as  a  solid,  liquid,  or  gas.  I  will  mention 
 a  few  of  its  natural  forms. 
 
 a.  Inorganic  solids. — Rock,  carbon  (or  charcoal),  sulphur, 
 silicum  (flint),  the  various  ores,  all  the  metals,  &c.,  (earth  is  a 
 mixture  of  orgauics  and  inorganics), 
 
 b.  Inorganic  fiuids. — Water. 
 
 c.  All  gases  are  inorganic,  as  Oxygen,  Hydrogen,  Nitrogen, 
 Carbonic  Acid  Gas,  Chlorine,  &c.  So  too  the  air  is  inorganic, 
 being  a  mixture  of  Oxygen  and  Nitrogen  gases. 
 
 Now  many  of  the  natural  inorganic  things  we  are  cognizant 
 of,  exist  in  a  simple  and  uncombined  state,  as  the  diamond 
 (pure  carbon),  gold  nuggets,  &c.,  but  in  general  they  occur  in 
 combination  with  other  elements,  which  can  be  separated 
 either  by  natural  action,  or  by  the  chemist.  Air  for  example 
 is  a  mixture  of  Oxygen  and  Nitrogen  gases.  Water  is 
 a  combination  of  Oxygen  and  Hydrogen.  The  ores  are 
 composed  of  a  metal  combined  with  Carbonic  Acid,  or 
 Sulphur,  &c. 
 
 But  as  I  have  said,  the  chemist  is  able  to  split  up  a  very 
 large  number  of  the  compound  natural  things  into  simpler 
 forms,  and  these,  when  they  can  be  no  further  split  up  or  sepa- 
 rated, are  termed  the  elements.  Of  these  there  are  between 
 sixty  and  seventy  at  present  known.  I  will  mention  the  most 
 common. 
 
S6 
 
 SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Aluminium 27 
 
 Bromine 80 
 
 Calcium 40 
 
 Carbon 12 
 
 Chlorine 35 
 
 Copper 63 
 
 Gold 197 
 
 Hydrogen 1 
 
 Iodine 127 
 
 Iron 56 
 
 Lead 207 
 
 Magnesium 24 
 
 Mercury 200 
 
 Nitrogen 14 
 
 Oxygen .     16 
 
 Phosphorus 31 
 
 Potassium     .     .  ....     39 
 
 Silver 108 
 
 Silicon  or  Silicium      ....     28 
 
 Sodium 23 
 
 Sulphur 32 
 
 Tin 118 
 
 Zinc 65 
 
 Of  these  twenty- three  elements,  and  those  less  frequent  ones 
 which  I  have  not  room  to  mention,  all  things,  whether  simple 
 or  compound,  in  and  on  this  planet,  are  composed. 
 
 But  now  we  come  to  one  of  the  most  remarkable  facts  in  the 
 whole  range  of  science.  I  have  already  said  that  although 
 some  of  the  elements  are  found  in  a  simple  condition  yet  that 
 generally  they  are  in  a  state  of  combination,  two  or  more  being 
 united  together  ;  and  the  notable  fact  is  that  when  the  simple 
 or  elementary  things  are  combined,  it  is  found  that  they  are 
 always  united  together  in  certain  definite  proportions  hy  weight. 
 And  not  only  does  analysis  show  this  to  be  the  case  in  regard 
 to  things  in  their  natural  state,  but  the  chemist  finds  that  in 
 making  any  artificial  chemical  compound  he  can  only  get  the 
 elements  to  unite  in  these  same  definite  pro^iortions. 
 
 To  understand  this  we  must  briefly  consider  the  laws  of 
 "  Chemical  Combination/^  "  Chemical  Afiinity,''^  and  "  Atomic 
 Weights^ 
 
 Chemical  Combination  and  AflBnity. — If  certain  of  the 
 elements  come  in  contact  with  one  another  under  favourable 
 circumstances,  they  will  unite  and  form  a  compound  having 
 properties  different  to  those  possessed  by  the  components  pre- 
 vious to  their  coming  together. 
 
 The  exact  reasons  why  they  will  unite  we  do  not  know  for 
 certain  ;  some  things  have  an  eager  attraction  for  one  another, 
 and  will  rush  together  with  great  avidity,  as  for  example  the 
 elements  contained   in  acids  and  alkalies.     Others  have  less 
 
MATTER.  87 
 
 appetency — and  others  still  less — and  even  some  are  quite 
 passive  in  the  presence  of  each  other  ;  or,  under  certain  con- 
 ditions, manifest  an  actual  repulsion. 
 
 These  attractions  are  a  great  mystery  (see  ^^ Attraction  "),  and 
 all  we  can  say  is  that  they  exist,,  and  that  particular  things 
 have  an  affinity,  and  that  others  have  not.  Inexplicable  how- 
 ever as  these  attractions  may  be  in  a  scientific  sense,  there  can 
 be  little  doubt  but  that  the  capacity  for  union  must  depend 
 greatly,  as  I  have  already  said,  not  only  on  the  quality  but  on 
 the  shape,  size,  nature  of  vibration,  &c.  of  the  atoms  and  mole- 
 cules comprising  the  bodies  affected. 
 
 Atomic  Weights. — These  weights  represent  the  propor- 
 tions in  which  the  elements  will  unite  with  one  another  by 
 weight. 
 
 By  referring  to  the  list  I  have  given  above  of  the  commoner 
 elements,  it  will  be  noticed  that  I  appended  to  each  name  a 
 figure,  or  figures.  These  are  the  atomic  weights,  and  they 
 indicate  the  relative  weight  of  an  atom  of  one  element  com- 
 pared with  that  of  every  other.  They  are  estimated  in  the 
 following  manner.  Hydrogen  being  the  lightest  known 
 element  is  called  unity — consequently  one  atom  of  hydrogen 
 is  represented  as  having  the  value  of  one  ;  the  oxygen  atom 
 being  much  heavier  is,  in  comparison,  equal  to  16 — a  mercury 
 atom  to  200,  and  so  on. 
 
 These  figures  have  been  arrived  at  after  the  most  elaborate 
 investigation,  and  I  may  remark  tend  yqyj  greatly  to  prove 
 the  truth  of  the  theory  of  atoms,  and  of  atoms  being  different 
 as  to  quality  of  substance,  &c.     (See  ^^ Atoms.'"') 
 
 Now  the  proof  of  the  existence  of  indivisible  atoms  rests  on 
 the  fact  that  I  have  already  mentioned,  that  a  given  kind  of 
 element  will  only  unite  with  another  in  certain  proportions, 
 and  which  proportions  are  special  to  the  particular  element. 
 That  is  to  say,  that  in  forming  compounds  the  elements  will 
 only  unite  according  to  invariable  proportions  by  iveight,  showing 
 the  high  probability,  reaching  all  but  to  certainty,  that  at  a 
 point  far  beyond  our  power  of  seeing,  the  atoms  of  all  things 
 can  only  unite  with  other  kinds  of  atoms  according  to  the 
 
88  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 special  powers  of  attraction  and  inherent  qualities  possessed  by 
 each — one  atom  to  one  atom — one  to  two — one  to  three,  &c. 
 For  example  it  is  found  both  by  analysis  (spUtting  up),  and 
 by  synthesis  (putting  together),  that  water  consists  of  2  atoms 
 of  Hydrogen  (1)  in  union  with  1  atom  of  Oxygen  (16). 
 Each  molecule  of  water  therefore  has  a  value  by  weight  of  18, 
 nor  can  water  be  water  unless  thus  constituted.  The  same  as 
 to  all  other  compounds.  Each  one  is  perfectly  and  rigidly 
 definite  in  composition.  Also  every  one  element  can  only 
 unite  with  any  other  according  to  certain  fixed  and  invariable 
 laws.  These  are  the  "  Law  of  Multiples,''  the  "  Law  of  Equi- 
 valents,'' and  of  "  Substitution." 
 
 The  Law  of  Multiples. — It  has  just  been  stated  that  every 
 element  capable  of  uniting  with  another  can  only  do  so  according 
 to  certain  fixed  proportions,  as  in  the  case  of  water  instanced 
 above.  But  some  things  are  capable  of  uniting  in  more  ways 
 than  one  ;  yet  even  in  such  case  the  law  of  proportion  still  holds 
 good,  for  it  is  found  that  "when  two  bodies,  A  and  B,  are  capable 
 of  uniting  in  several  proportions,  the  several  quantities  of  B, 
 which  combine  with  a  given  or  constant  quantity  of  A,  stand 
 to  one  another  in  very  simple  ratios."  That  is,  one  proportion 
 of  one  thing  may,  under  certain  circumstances,  combine  with 
 one  of  another,  or,  under  certain  other  circumstances,  with 
 three  or  four  or  five  of  the  other.  But  observe  the  ratios  are 
 always  simple.  One  thing  will  not  combine  with  another  in 
 the  proportions  of  1  to  If,  and  so  on. 
 
 The  Law  of  Equivalents  and  Substitution. — I  have 
 already  said  that  in  forming  compounds  the  elements  will 
 only  unite  with  one  another  according  to  certain  fixed  and 
 invariable  proportions  by  weight.  Now  it  often  happens 
 in  nature,  or  as  arranged  artificially  by  the  chemist,  that  two 
 chemical  compounds  come  in  contact,  and  that  they  decom- 
 pose one  another,  as  when  you  mix  soda  and  acid.  The 
 cause  of  this  decomposition  is  that  one  or  both  of  the  things 
 brought  in  contact  contain  elements  which  have  a  stronger 
 affinity  for  one  another  than  they  have  for  those  they  were 
 previously  in  union  with.     In   the  case,   for  example,   of  the 
 
MA  TTER.  89 
 
 carbonate  of  soda  and  tartaric  acid  just  mentioned,  the  tartaric 
 acid  and  the  soda  have  a  greater  appetency  for  one  another 
 than  have  the  soda  and  the  carbonic  acid,  the  consequence 
 being  that  the  tartaric  turns  out  the  carbonic  acid  (which  flies  off 
 in  effervescence)  and  takes  its  place,  and  is  substituted  for  it  in 
 union  with  the  soda.  This  is  a  familiar  example,  but  it  holds 
 good  as  to  all  decompositions  and  substitutions  in  which  one 
 thing  can  turn  another  out  from  its  previous  union.  But  one 
 thing  can  only  take  the  place  of  another  in  certain  propor- 
 tions, and  the  law  is  that  "  when  one  element  takes  the  place 
 of  another  in  combination,  the  suhstitution  or  replacement 
 always  takes  place  in  certain  fixed  and  definite  proportions. 
 The  relative  quantities  of  the  different  elements  which  can 
 thus  replace  one  another  are  called  "  chemical  equivalents.^^ 
 They  are  either  identical  with  the  atomic  weights,  or  simple 
 multiples  or  sub-multiples  of  them"  {Foivnes,  127).  That 
 is  to  say,  "  the  atomic  weight  of  the  element  is  in  some  cases 
 equal  to  its  equivalent  weight  ;  in  others,  twice,  three  times, 
 four  times,  &c.,  as  great  as  the  equivalent  weight  ;  in  other 
 words,  an  atom  of  certain  elements  can  replace,  or  be  substi- 
 tuted, for  only  one  atom  of  hydrogen,  whereas  the  atoms  of 
 other  elements  can  replace  one,  two,  three,  four,  &c.,  atoms  of 
 hydrogen.  Thus,  when  sodium  dissolves  in  hydrochloric 
 acid,  each  atom  of  sodium  replaces  one  atom  of  hydrogen  ;  but 
 when  zinc  dissolves  in  the  same  acid,  each  atom  of  zinc  takes 
 the  place  of  two  atoms  of  hydrogen.  Here  it  is  seen  that 
 one  atom  of  zinc  is  equal  in  combining  or  saturating  power  of 
 two  atoms  of  hydrogen.  In  like  manner,  one  atom  of  anti- 
 mony or  bismuth  can  in  some  of  its  salts  saturate  three  atoms 
 of  chlorine,  tin  four  atoms,  phosphorus  five  atoms  of  chlorine.' 
 {Fownes'  Chemistry,  p.  256). 
 
 Recapitulation  and  Reflections. — Having  said  thus  much 
 I  need  hardly  insist  on  the  very  extraordinary  nature  of 
 these  "  laws,"  and  there  are  others  which  rule  also  in  re- 
 gard to  "  combination,"  &c.,  but  as  to  them  I  must  refer  to 
 the  works  on  chemistry,  as  what  I  have  said  is  sufiacient  for 
 my  purpose. 
 
90  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 But  why  or  how  sliould  these  "laws"  exist?  Speaking 
 solely  in  a  materialistic  sense,  we  can  only  answer  we  do  not 
 know.  Deferring,  however,  for  the  present  the  question  of 
 causation,  I  would  again  insist  that  the  very  existence  of  the 
 above  laws  gives  a  most  important  significance  to  the  conjec- 
 ture that  the  atoms  of  which  the  different  elements  are  com- 
 posed are  really  indivisible,  and  differ  in  quality,  size,  shape, 
 and  vibration,  and  hence  that  they  can  only  unite  together  in 
 certain  definite  proportions  according  as  they  fit,  or  agree,  or 
 assimilate  with  one  another,  not  only  as  to  quality,  and  shape, 
 and  size,  but  so  as  to  be  able  to  balance  and  satisfy  each  other's 
 powers  of  attraction,  or  repulsion  ;  or  to  synchronize  or  blend 
 with  each  other's  vibrations,  gyrations,  or  what  not,  according 
 to  ordained  law.     (See  "  Atoms.'') 
 
 If  the  atom  was  not  an  indivisible  thing  we  should  not 
 expect  such  exactness  as  to  the  quantities  by  weight  in  which 
 the  elements  can  combine.  If  the  essential  substance  of 
 matter  was  infinitely  divisible,  it  would  seem  impossible  to 
 divine  why  it  should  be,  that  the  elements  can  only  combine  in 
 the  proportions  by  weight  such  as  I  have  already  described. 
 For  example,  to  form  a  molecule  of  water  you  must  have  two 
 atoms  of  hydrogen  with  one  of  oxygen,  and  in  no  other  pro- 
 portions than  two  to  one  will  these  gases  unite  to  form 
 water.  To  take  another  instance.  In  order  to  form  a  mole- 
 cule of  carbonic  oxide  one  atom  of  carbon  (12)  must  unite  with 
 one  atom  of  oxygen  (16)  ;  or  to  form  a  molecule  of  carbonic  acid 
 gas,  one  atom  of  carbon  must  unite  with  two  atoms  of  oxygen. 
 And  so  it  is  in  regard  to  the  combining  weights  and  power  of 
 union  of  all  the  elements — the  combining  quantities  requisite  to 
 form  any  given  compound  are  always  according  to  a  fixed  ratio. 
 
 Does  not  this  fact,  therefore,  afford  proof  of  the  theory  of 
 indivisible  atoms,  for  if  matters  were  infinitely  divisible,  why 
 should  not  five  grains  or  atoms,  say,  of  oxygen  unite  with 
 seven,  for  example,  of  carbon  to  form  a  compound  of  some 
 kind  or  other  ?  But  it  is  not  so,  for  it  is  a  fact  that  carbon 
 and  oxygen  will  not  unite  in  any  other  proportion  than  those 
 of  their    equivalent  weights,  and  according    to  certain  fixed 
 
MATTER.  91 
 
 ratios  of  these,  if  combining  in  proportions  of  more  than  one 
 equivalent  to  one.  Consequently  it  seems  quite  reasonable  to 
 believe  that  there  must  be  a  substantial,  though  infinitely- 
 small,  indivisible  atom  of  oxygen,  and  also  one  of  carbon,  each 
 of  which  can  satisfy  the  other  in  all  respects  under  certain 
 invariable  conditions;  at  one  time  uniting  one  atom  with  one 
 atom — or  under  different  conditions  one  atom  with  two,  but 
 always  in  the  proportion  of  12  to  16,  or  12  to  32,  &c.  And 
 so  it  is  in  respect  to  the  other  elements  and  according  to  their 
 respective  special  properties. 
 
 This  being  so,  then  we  can  understand  why  twelve  grains  or 
 ounces,  &c.,  of  carbon  will  unite  with  sixteen  grains  or  ounces, 
 &c.,  of  oxygen;  and  the  reason  will  be  that  the  given  quantity 
 of  carbon  mixed  with  the  given  quantity  of  oxygen  will  con- 
 tain just  the  right  number  of  atoms  to  be  applied  one  to  one 
 so  as  to  form  a  molecule  of  carbonic  oxide. 
 
 Or,  again,  if  you  had  used  double  the  quantity  of  oxygen 
 that  you  would  then  have  afforded  a  sufficient  number  of 
 oxygen  atoms  to  unite  in  the  proportion  of  two  of  them  to 
 every  one  of  carbon,  and  thus,  according  to  certain  ordained 
 powers,  to  form  carbonic  acid  gas. 
 
 By  this  mode  of  examining  the  subject  one  is  able  to  make 
 a  surmise  about  the  facts  concerning  chemical  combination, 
 and  the  existence  of  indivisible  atoms,  which  can  scarcely  be 
 wrong  ;  and  we  may  feel  almost  certain  the  different  weights 
 in  which  the  elements  will  combine  must  depend  on  their 
 atoms  possessing  special  differences,  and  that  it  is  according 
 to  these  special  differences  whether  they  can  or  cannot  unite. 
 
 Thus  one  can  understand  why  it  is  the  chemist  must  take 
 certain  unvarying  j)i'023ortions  of  certain  elements  to  make 
 certain  things.  It  is,  that  if  he  uses  the  proportions  of  any 
 element  according  to  its  equivalent  value,  the  quantity  of  each 
 substance  used  will  possess  just  the  right  number  of  atoms  to 
 satisfy  the  other,  so  as  to  be  able  to  arrange  themselves,  and 
 fit,  and  balance  each  other  according  to  the  special  attributes 
 of  each,  and  thus  to  form  a  new  compound. 
 
 And  the  converse  of  this  is  doubtless  true.     That  is  to  say, 
 
92  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 any  element  capable  under  favourable  circumstances  of  uniting 
 with  another  will  not  do  so  unless  supplied  in  the  exact 
 quantity  necessary  for  union ;  because  in  a  proportion  equal 
 relatively  to  the  equivalent  or  atomic  weight  or  value  of  each 
 element  concerned,  and  in  no  other  projoortion,  is  contained  the 
 fitting  number  of  atoms  necessary  for  being  arranged  into  the 
 definite  order  needful  to  compose  the  new  compound. 
 
 Reflections. — Having    considered   thus    far  the  behaviour 
 of  the  elements  in  forming  inorganic  compounds  the  question 
 arises  how,   and  why,  is  it  that  the  elements  can  so  unite  ? 
 Why  should  two  elements  each  of  which  possesses    certain 
 definite  qualities  be  able  to  join  together  in  intimate  union  so 
 as  to  form  a  compound  having  very  different  characteristics  to 
 either  ?     The  oxygen  of  the  air,  for  example,  will  unite  with 
 iron  to  form  rust,  which  is  quite  unlike  the  originals.     This 
 is  a  case  of  direct  union  ;  but  we  have  seen  that  the  reverse 
 may  occur,   and  tliat  a  compound  possessing  certain  features 
 may  be  split  up  into  its  elementary  constituents,  or  it  may 
 have  one  of  its  constituents  replaced  by  another — as  in  "  sub- 
 stitution " — in   both   of  which   cases  the  new   thing  will  be 
 different  to  what  the   compound  was   previously.     We  have 
 seen  too  that  matter  is  indestructible,  and  that  changes  and 
 differences    in   compounds   arise  solely    by    the   mutation,    or 
 change  of  place  of  a  few  sorts  of  atoms  (elements)   which 
 differ   in   essential  quality.     We  have  seen  likewise  that  all 
 unions   and  all  disseverances  take  place   strictly  according  to 
 various  "  laws  "  or  "  necessities,"  which  are  invariable  in  their 
 constitution  and  action  under  given  circumstances. 
 
 The  question  then  is,  "  How  did  all  these  marvels  come  to 
 pass  ?  Did  they  come  so  by  chance  ?  or  by  certain  necessities 
 which  happened  to  arise  by  chance  ?  "  Surely  not  ?  The 
 Materialists,  however,  by  stringing  together  difficult  words, 
 in  sentences  difficult  to  be  understood,  attempt  to  offer  some 
 explanation,  but  they  really  arrive  at  no  result  that  the  mind 
 can  grasp  as  affording  any  ultimate  reason  for  the  origin  of 
 or  for  the  difference  in  things,  and  for  the  origin  of  law. 
 How  can  it  be  rationally  conceived  that  matter  generated 
 
A/A  TTER.  93 
 
 itself,  and  resolved   itself  into  diverse  kinds,   and   originated 
 certain  fixed  laws  for  its  own  guidance  ? 
 
 (See  "  Chemico-Physical  Evolution,'*  Vol.  IV.)  Matter  would 
 have  been  wonderfully  clever  to  have  made  itself  of  one  ki7id ; 
 but  as  for  different  kinds  being  able  to  rise  by  self-action — 
 each  one  unique  in  itself,  yet  each  maintaining  invariably  its 
 essential  quality,  and  capable,  nevertheless,  of  harmonizing 
 with  others  in  a  rigidly  definite  manner  so  as  to  make  various 
 new  compounds — the  conception  to  me  is  fallacious  to  the 
 extent  of  absurdity.     (See  "  Necessity,''  Vol.  III.) 
 
 Then  as  to  law.  Can  it  be  possible  that  the  laws  of 
 ^'  chemical  combination,"  "  ato?nic  weights,"  &c.,  made  them- 
 selves by  gradual  change  and  evolution,  and  at  last  spon- 
 taneously became  definite  and  unvarying  as  they  now  are  r 
 Could  this  have  all  come  about  by  chance  ?  Would  this  be  a 
 reasonable  surmise  ?  And  as  to  necessity  !  What  is  neces- 
 sity ?  And  how  could  "necessity  "  have  made  laws  for  itself? 
 (See  ''Necessity,"  Vol.  III.) 
 
 Is  it  not  rather  as  clear  as  anything  can  be  to  those  who 
 will  have  faith  in  something  else  than  themselves,  that  all  the 
 various  differences  in  matter — and  the  laws  which  rule  them — 
 must  have  arisen  according  to  a  designed  and  ordained  plan 
 as  originated  by  a  Supernatural  Power.  I  will,  however, 
 leave  the  question  of  causation  for  further  discussion  else- 
 where (see  Vol.  III.)  and  pass  on  to  consider  the  practical 
 application  of  the  foregoing  in  a  chemical  sense. 
 
 The  chemist  having  by  patient  research  found  out  as  far  as 
 his  powers  extend,  the  differences  between  the  elements  and 
 the  curious  laws  which  rule  them,  has  arrived  at  astonishing 
 results.  He  can  take  any  one  of  the  natural  things  of  creation 
 — say  a  piece  of  chalk — and  tell  you  for  certain  that  it  is  com- 
 posed of  carbonic  acid  gas  and  lime  in  certain  unvarying  pro- 
 portions, and  he  can  by  analysis  sepai'ate  these  two  things  ;  and 
 then  by  synthesis  he  can  put  them  together  again,  and  reform 
 the  chalk,  which  will  again  remain  chalk  for  ages  if  left  unex- 
 posed to  chemical  changes. 
 
94  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Now  observe  that  in  this  analysis  and  synthesis  of  chalk 
 (and  the   same  may  be  said  of  numberless    other  iNorganic 
 substances)    the    chemist   is    dealing    with    certain   chemico- 
 physical  properties,  actions,  and  results  of  a  perfectly  definite 
 nature,  and  though  he  really  knows  nothing  of  the  ultimate 
 causes   of  these  properties,   &c.,   he   nevertheless    knows    for 
 certain,  that  by  means  of  his  test  tubes,  reagents,  scales,  &c., 
 he  can  arrive  at  invariable  results,  and  he  calls  the  hidden 
 factors  of  these  results  "laws."     And  so  invariable  are  they 
 that  he  can  predict  for  certain  that  whether  he  acted  on  a  few 
 grains  of  chalk,  or  what  not,  in  a  test  tube,  or  on  a  cubic  mile 
 of  chalk,  if  that  were  possible  for  him  to  do,  he  would  get  in 
 the  small  as  in  the  large  quantity,  certain  definite  and  inva- 
 riable results,  and  that  all  the  particles  he  caused  to  he  acted  on 
 hy  heat  or  acid,  ^-c,  would  he  affected  in  the  same  manner  in  so 
 far  as   they  were  exposed  to  the  same  hind  and  degree  of  dis- 
 turbing causes;    and  so  invariable  are  these  results  that  he 
 knows  they  would  be  the  same  if  they  took  place  in  nature, 
 and  not  by  his  procurance.    Like  chemico-ijhysical  causes  acting 
 on  matter  untouched  hy  the  life  force  invariably  produce  like 
 chemical  results. 
 
 But  it  will  be  seen  hereafter  that  in  vital  chemistry  like 
 chemico-physical  causes  as  far  as  we  can  understand  them  are 
 able  to  produce  dissimilar  results  in  certain  given  instances — 
 that  is  to  say,  that  heat,  light,  &c.,  can  in  things  under  the 
 influence  of  life  produce  results  different  to  those  occurring  in 
 inanimate  things  ;  and  different  results  in  such  close  contiguity 
 as  those  taking  place  in  the  tiny  cell  of  a  germinating  seed,  or 
 hatching  egg,  where  you  see  differentiation  taking  place  side 
 by  side  of  different  things  from  the  same  stuff — bioplasm  or 
 protoplasm — and  set  in  action  by  the  same  chemico-physical 
 thing — heat  !  !     (See  "  Development,''  Vol.  II.) 
 
 This  subject  of  life  will  be  resumed  by-and-by,  for  we  must 
 now  leave  the  subject  of  Inorganic  matter  and  pass  on  to  con- 
 sider the  Organic. 
 
 II. — Organic   Matter. 
 Organic  matter  is  composed  of  the  before-named  elements. 
 
MATTER. 
 
 95 
 
 but  united  together  generally  in  a  most  highly  comj^lex  manner^ 
 and  in  such  a  ivay  as  in  most  cases  cannot  be  effected  unless  hj 
 agencies  working  in  a  living  organism,  he  it  plant  or  animal. 
 
 A  few  of  the  principal  forms  of  it  are  : — 
 
 a.  Organic  Solids.  —  In  plants,  Cellulose,  vegetable 
 albumen,  starch,  sugar,  &c. 
 
 In  animals,  Albumen,  fibrine,  &c. 
 
 These  in  each  kingdom  respectively  form,  in  union  with 
 other  constituents,  vegetable  tissue  and  its  products  and  secre- 
 tions ;   or  flesh,  bone,  brain,  nerve,  hair,  &c. 
 
 h.  Organic  Fluids. — Bioplasm  or  protoplasm  (semi-fluid), 
 blood  ;  fluid  albumen,  milk,  oil,  &c. 
 
 I  have  just  said  that  organic  products  are  chemical  things 
 made  by  the  influence  of  the  life  processes  of  plants  and 
 animals  ;  but  it  is  necessary  I  should  explain  that  the  chemists 
 have  succeeded  in  producing  imitations  of  some  of  the  simpler 
 organic  products,  such  as  sugar,  urea,  &c.  {Foivnes,  p.  1,  2), 
 things  which  were  formerly  supposed  could  only  be  elaborated 
 by  living  organs.  But  this  is  in  no  degree  surprising  (beyond 
 the  fact  of  the  cleverness  of  the  chemists),  because  we  know 
 that  the  life  force  itself  acts  both  in  plants  and  animals  by 
 using  chemico-physical  action  and  change  as  its  servant. 
 
 The  act  of  living  in  plants  is  carried  on  by  "  the  life  "  force 
 causing  the  simpler  chemical  elements  to  be  built  up  or  united 
 into  more  complex  ones  (see  Vol.  II.),  and  the  act  of  living 
 in  animals  is  also  carried  on  by  "  the  life "  force  causing 
 chemical  change,  but  which  change  is  just  the  reverse  of  what 
 takes  place  in  the  plant,  as  it  is  a  pulling  apart  of  complex 
 chemical  substances  (food)  and  reducing  them  to  simpler 
 forms.     (See  Vol.  II.) 
 
 At  the  same  time,  however,  that  the  life  processes  of  the 
 plant  are  chiefly  concerned  in  building  up  inorganic  food  ;  and 
 that  conversely,  those  of  the  animal  are  employed  in  pulling  to 
 pieces  organic  food ;  yet  both  plant  and  animal  in  performing 
 their  allotted  functions  in  life  can,  and  do,  produce  anew  very 
 various  chemical  organic  compounds,  some  of  which  the 
 chemist  can,  but  the  majority  of  which  he  cannot,  imitate. 
 
96  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Seeing,  therefore,  that  the  act  of  living,  in  the  chemical 
 sense,  is  for  the  most  part  synthetic  (putting  together)  in  the 
 plant  ;  and  analytic,  or  pulling  apart,  in  the  animal  ;  I  say- 
 again,  it  is  not  surprising  that  the  chemist  with  his  endless 
 devices  in  artificial  synthesis  and  analysis  should  be  able  to 
 make  a  few  chemical  products  which  it  was  formerly  thought 
 could  only  be  made  by  living  organs.  But  though  the  chemist 
 can-  make  a  few  such  things  now,  and  may  hereafter  succeed 
 in  manufacturing  more,  it  is  quite  certain  he  can  never  in  all 
 time  succeed  in  making  sap,  or  blood,  or  milk,  or  flesh,  or  bone, 
 or  any  organized  structure,  or  tissue — that  can  only  he  effected 
 under  the  influence  of  life,  even  although  we  know  that  such 
 organized  structure  or  tissue,  in  ultimate  composition,  is  really 
 made  up  of  atoms,  or  particles  of  the  inorganic  elements. 
 
 The  chemist,  I  say  again,  can  now  make  artificially  an  imita- 
 tion of  some  of  the  chemical  compounds  which  plants  and 
 animals  are  able  to  elaborate  by  their  natural  vital  processes, 
 and  doubtless  the  chemist,  as  time  goes  on,  may  succeed  in 
 forming  more  pseudo-organic  chemicals,  but  it  ^appears  cer- 
 tain that,  even  although  he  may  possibly  succeed  in  causing 
 the  elements  to  combine  together  in  the  same  che7nical  propor- 
 tions as  are  found  in  even  albumen  and  the  other  higher 
 proximate  animal  and  vegetable  principles  of  which  the  fluids 
 and  structures  of  plants  and  animals  are  composed  and  built 
 up,  yet  it  seems  certain  he  will  never  be  able  to  make  living 
 bioplasm,  or  a  vegetable  or  animal  cell. 
 
 What  does  it  signify  to  the  believer  if  the  chemist  can 
 make  some  "  organic  "  products  such  as  sugar,  alcohol,  some 
 scents,  &c,  (Fownes*  Chemistry,  p.  2),  things  which  formerly 
 it  was  thought  could  only  be  produced  by  the  vital  processes 
 of  organisms  ?  What  I  ask  does  it  signify  to  the  believer  ? 
 Everything  must  be  made  somehow,  and  if  the  chemist  by 
 laborious  and  clumsy  roundabout  procedures  can  manufacture 
 some  "  organic  "  things,  he  only  effects  by  great  perseverance 
 and  trouble  what  the  little  living  cell  can  do  without  visible 
 effort.  But  even  though  the  chemist  may  make  a  few  facti- 
 tious "  organic  "  products,  the  most  materialistic  worker  knows 
 
MA  TTER.  97 
 
 he  can  never,  as  I  have  already  said,  make  living  Bioplasm  or 
 organic  structure.     But  more  of  this  anon. 
 
 Before  leaving  the  subject  of  matter — whether  inorganic  or 
 organic — I  must  now,  even  at  the  expense  of  literaiy  pro- 
 priety, repeat  and  particularly  draw  attention  to  the  fact  that 
 as  man  cannot  create  matter,  so  also  that  he  cannot  destroy 
 it  ;  the  elements  composing  any  substance,  gas,  or  organized 
 structure,  cannot  be  abolished.  Man  may  by  fire  and  various 
 decomposing  agents  break  up  the  forms  and  combinations  in 
 which  the  elements  at  any  moment  exist,  but  such  breaking 
 up  is  only  that  they  may  then  assume  another  form  of  gas  or 
 substance.  Thus  man  cannot  destroy  matter,  but  merely 
 cause  change  of  state  ;  its  existence  as  matter  in  some  form  or 
 other  is  continuous.  In  this  way  does  God's  power  in  creation 
 stand  forth  in  overwhelming  prominence. 
 
 And  so  also  in  regard  to  force,  as  will  be  seen  further  on. 
 Man  cannot  create  or  destroy  it — its  existence  too  is  con- 
 tinuous. He  can  only  take  means  to  liberate  it  or  arrest  it 
 according  to  certain  fixed  and  incomprehensible  laws.  (See 
 ''  Continuity.''^) 
 
 .Ether. — In  connexion  with  the  preceding  subject  of 
 matter  I  must  now  say  a  few  words  as  to  the  hypothetical  stuff 
 or  quality  aether.® 
 
 ^ther  is  the  name  given  to  the  supposed  "  something " 
 which  fills  all  space,  and  which  exists  also,  it  is  presumed, 
 between  the  atoms  of  matter,  and  therefore  permeates  ail 
 bodies  as  already  described  (see  page  58).  Its  real  nature 
 is  totally  unknown,  yet  that  this  "  something "  does  exist 
 seems  for  several  reasons  to  be  certain,  amongst  which  we  may 
 name  chiefly,  first,  that  we  know  our  atmosphere  is  a  limited 
 envelope — surrounding  the  globe  and  travelling  with  it  in  space, 
 and  that  it  does  not  extend  many  miles  from  the  earth's  sur- 
 face, for  if  you  ascend  in  a  balloon  the  air  becomes  rarer  and 
 rarer,  until  at  a  few  miles  high  it  will  support  the  balloon  no 
 longer  and  it  can  rise  no  further.     Some  miles  beyond  this 
 
 •  The  tyro  must  be  warned  that  the  drag  or  chemical  called  "  eether  " 
 13  a  totally  different  thing. 
 
 H 
 
98  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 point  the  air  having  got  thinner  and  thinner,  ceases  altogether, 
 probably  at  about  150  miles  from  the  earth's  surface  ;  yet 
 beyond  this  limit  we  are  sure  there  must  nevertheless  be 
 "  something  "  in  which  the  heavenly  bodies  move,  and  which 
 fills  space,  for  it  is  impossible  for  many  reasons  to  conceive 
 space  to  be  a  vacuum.  Secondly,  there  must  be  a  "  some- 
 thing "  which  fills  the  spaces  between  the  atoms  and  mole- 
 cules as  already  described;  for  in  their  case,  too,  it  is  impossible 
 to  conceive  that  they  could  move,  vibrate,  or  separate  from  one 
 another  if  there  existed  a  vacuum  between  them  and  not  a 
 "  something  "  which  is  divisible  or  elastic.  Thirdly,  nor  could 
 the  facts  connected  with  the  wave  theory  of  light  be  ex- 
 plicable unless  the  existence  of  this  subtle  "  something  " — 
 aether — filling  all  space  was  considered  to  be  a  certainty. 
 
 Positive,  however,  as  we  may  be  of  its  existence,  it  is  a  re- 
 markable fact  that  the  greatest  philosophers,  even  from  Newton 
 to  those  of  our  own  day,  have  failed  to  determine  what  this 
 a3ther  really  is,  though  they  believe  it  to  be  a  very  subtle  form 
 of  matter,  if  not  some  rarer  quality. 
 
 I  have  no  room  to  dwell  further  on  this  subject,  and  must 
 refer  to  books  on  Physics  ;  but  I  would  urgently  remark  as 
 Professor  Birks  has  done  in  his  "  Uncertainties  of  Science,^^ 
 that  what  has  been  stated  in  the  foregoing  pages  concerning 
 our  ignorance  of  the  exact  nature  of  matter  and  aether  (which 
 are  the  bases  of  all  physical  things)  should  teach  us — if  wise — 
 to  practise  a  far  more  modest  tone  in  scientific  teaching  and 
 investigation  than  has  been  the  custom  of  late  years  when 
 speculating  on  the  mysteries  of  God's  works.  And  this  is 
 true  even  in  respect  to  such  of  them  as  we  can  see  and 
 handle  ;  but  how  much  more  so  in  regard  to  such  qualities 
 as  life,  and  spirit,  and  mind  ;  things  which  we  can  never  expect 
 to  analyze  physically,  and  which  are  even  more  full  of  mystery 
 than  physical  things. 
 
CHAPTER  II. 
 
 The  Forces. — {Physical.) 
 
 The  Physical  Forces — Gravitation — Attractions,  homogeneous  and 
 heterogeneous — Electrical  attraction  and  repulsion — Magnetic  at- 
 traction and  repulsion — Capillary  attraction — Endosmosis  and  Dif- 
 fusion of  liquids — Diffusion  of  gases — Repulsion — Polarity — Corol- 
 lary on  the  various]  forces  of  attraction  and  repulsion — Important 
 distinction  between  atoms  as  affected  by  inorganic  or  by  life  in- 
 fluences. 
 
 I  NOW  pass  on  to  consider  the  physical  and  chemical  forces 
 which  rule  over  and  dominate  all  matter  which  is  not  animated 
 by  life  ;  and  which  also  hold  their  sway  even  in  organisms  ; 
 save  and  except  when  and  so  far  as  may  be  needed,  such  phy- 
 sical forces  are,  according  to  God's  plan,  conformed  to  the 
 requirements  of  vitality. 
 
 These  are  the  various  forces  of  attraction  and  repulsion ;  and 
 the  qualities,  heat,  light,  electricity,  magnetism,  chemical 
 affinity,  and  motion.  There  is  also  a  further  force  (meta- 
 physical) connected  with  life,  which  I  shall  speak  of  separately 
 further  on — Spirit. 
 
 Concerning  the  essential  quality  and  constitution  of  the  phy- 
 sical forces  we  know  next  to  nothing,  and  all  we  can  judge 
 about  them  for  certain  is  what  we  can  witness  as  to  their 
 effects.     I  shall  say  a  few  words  about  each. 
 
 Of  attraction  there  are  several  forms.  Gravitation^  Homo- 
 geneous Attraction,  Hetei'ogeneous  Attraction,  Capillary  Attrac- 
 tion, Osmosis,  and  Diffusion  of  Liquids  and  Gases,  but  which 
 latter  work  partly  by  attraction  and  partly  by  repulsion. 
 
 Gravitation  is  a  force  which  affects  in  some  universal  way 
 the  infinitely  great  and  the  infinitely  little. 
 
 H  2 
 
100  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Bj  its  power  the  various  heavenly  bodies  attract  each  other 
 in  such  a  manner  as  to  show  it  to  be  the  principal  cause  and 
 factor  of  the  wondrous  physical  motions,  not  only  of  our  earth 
 and  sun  and  its  planets,  but  also  of  the  stars,  and  that  it  is  this 
 force  which  makes  or  compels  the  whole  of  the  occupants  of 
 space  to  work  as  one  vast  clock,  and  with  a  harmonious  regu- 
 larity which  is  the  most  gigantic  wonder  capable  of  being  per- 
 ceived and  in  a  manner  apprehended  by  man. 
 
 But  what  this  marvellous  force  which  we  call  gravitation 
 really  is,  and  essentially  consists  in,  even  the  great  Newton 
 himself  could  not  fully  comprehend.  All  we  know  is  that  such 
 a  force  exists,  and  that  in  the  same  way  as  it  compels  the 
 motion  of  the  system  of  suns  (stars),  and  worlds  in  space,  so 
 does  it  aifect  all  matter  even  to  the  minutest  speck  on  our 
 earth,  and  in  such  manner  as  to  cause  all  material  things 
 on  it  to  be  drawn  towards  its  centre,  and  to  cling  to  its  sur- 
 face or  atmosphere  ;  also  to  be  attracted  more  or  less  by  one 
 another. 
 
 An  apple  is  detached  from  the  tree  and  it  falls  to  the 
 ground.  But  why,  if  the  detachment  takes  place  at  a  time 
 when  in  consequence  of  the  earth's  revolution  on  its  axis  the 
 tree  is  really  top  downward,  why  in  such  case  the  apple  should 
 fall  to  the  ground,  and  why  it  does  not  fall  away  into  space 
 is  a  mystery  we  cannot  solve  ?  We  can  only  say  it  is  in 
 consequence  of  the  force  of  attraction  exerted  by  gravitation, 
 and  there  we  have  to  leave  the  question.  We  cannot  glimpse 
 even  what  the  force  really  is. 
 
 Then,  again,  it  is  the  force  of  gravitation  which  probably  is 
 the  most  important  factor  in  regard  to  the  weight  or  specific 
 gravity  of  everything,  and  in  this  we  have  another  example  of 
 the  fact  that  the  nature  and  constitution  of  the  different  kinds 
 of  matter  must  differ  intrinsically,  or  there  could  not  be 
 different  weights — in  other  words,  that  as  the  attractive  or 
 drawing  force  of  gravitation  is  an  equal  force  for  equal  bulks 
 of  like  things  at  equal  distances,  and  as  many  things  of  equal 
 bulk  differ  in  weight  under  like  conditions,  it  follows  that  the 
 cause  of  the  difference  must  be  inherent  in  the  thing  itself, 
 
THE  PHYSICAL  FORCES.  loi 
 
 and  that  the  greater  appetency  of  the  attraction  of  gravitation 
 for  some  things  over  others,  occasioning  greater  weight  in 
 such,  must  depend  not  on  any  difference  in  the  quality  of 
 gravitation,  but  in  the  difference  of  quality  of  the  thing  itself. 
 I  will  now  speak  of  some  other  forms  of  attraction  which  are 
 as  universal  and  important  as  gravitation,  and  as  great 
 mysteries  in  regard  to  their  essential  nature  as  is  it. 
 
 These  are  ''  Homogeneous  attraction,"  "  Heterogeneous 
 attraction,"  "  Electrical  attraction,"  "  Magnetic  attraction." 
 
 Homogeneous  Attraction  {homos,  similar)  is  the  force  which 
 in  some  way  (perhaps  connected  with  gravitation)  causes 
 the  atoms  and  molecules  of  an  exactly  similar  kind  to  cohere 
 and  cling  together  in  such  manner  as  to  form  a  substance,  or 
 fluid,  of  a  like  quality  throughout,  as  iron,  or  water. 
 
 When  speaking  of  homogeneous  attraction  as  applied  to 
 liquids,  it  is  often  called  "fluid  tension,"  and  a  good  example 
 of  this  is  seen  in  the  soap  bubble,  where  the  molecules  of  the 
 soap  cling  together  so  tightly  as  to  refuse  readily  to  separate. 
 The  molecules  that  are  on  the  surface  cling  especially  tight, 
 because  they  are  attracted  only  by  those  beneath  them,  and 
 have  none  to  pull  them  on  their  free  surfaces.  This  is  called 
 surface  tension,  which  performs  most  important  uses  in  many 
 ways.  It  conditions  the  form  of  the  surface  of  the  fluid,  and 
 has  an  important  effect  in  capillarity  (as  see)  and  in  the  mixing 
 of  fluids.  The  degree  of  cohesive  attraction  possessed  by  the 
 molecules  of  fluid  for  one  another,  and  of  the  tension  or  strain 
 they  will  bear  without  separating,  is  well  seen  in  treacle  as 
 compared  with  any  spirit — as  brandy.  The  former  approaches 
 a  solid  in  the  manner  in  which  its  molecules  cling  together — 
 the  other  is  so  brittle,  if  I  may  so  say,  that  if  you  shake  a  bottle 
 of  it,  any  bubbles  that  form  break  instantly,  because  the  mole- 
 cules of  the  spirit  have  so  little  cohesive  attraction  for  one 
 another,  and  hence  the  fluid  so  little  surface  tension.  Hence, 
 too,  spirit — and  aether  more  so — will  evaporate  readily,  its 
 molecules  being  easily  severed  from  their  companions,  and 
 absorbed  into  the  air  by  the  force  of  its  attraction. 
 Heterogeneous  {heteros,  different)  Attraction. — This  is  the 
 
I02  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 force  which  causes  atoms  and  molecules  of  different  khids 
 of  quality  to  attract  one  another,  and  to  cling  together  in 
 intimate  companionship.  There  are  a  great  many  modes  in 
 which  this  kind  of  attraction  works,  and  it  is  difficult  to  say 
 which  is  the  most  important  in  causing  things  to  be  as  they 
 are  in  all  creation.  One  of  the  most  striking  examples  of  its 
 action  is  that  of  the  very  numerous  instances  where  the  atoms 
 of  different  elements  are  caused  to  unite  together  to  form  the 
 molecules  of  compounds.     (See  '*  Compounds^) 
 
 This  form  of  Heterogeneous  attraction  can  be  set  in  full 
 action  when  you  artificially  set  up  chemical  decomposition,  as 
 for  example  in  the  familiar  instance  of  mixing  tartaric  acid 
 with  a  solution  of  carbonate  of  soda. 
 
 The  molecules  of  tartaric  acid  and  those  of  soda  are  dis- 
 similar, yet  they  fly  together  with  great  force  and  remain  in 
 union.  And  thus  it  is  with  the  atoms  and  molecules  of  all 
 kinds  of  different  substances  which  have  a  chemical  affinity  for 
 each  other  ;  they  can  by  means  of  heterogeneous  attraction 
 unite  under  favourable  conditions,  and  form  permanent  com- 
 pounds. 
 
 Again,  heterogeneous  attraction  is  seen  in  the  adhering  to- 
 gether of  various  different  substances — as  gum  sticking  to 
 paper,  or  putty  to  wood. 
 
 Or  again,  many  fluids  will  cling  to  many  solids.  Pour 
 water  out  of  a  tumbler  and  the  inside  of  it  will  remain  wet, 
 because  there  being  heterogeneous  attraction  between  the 
 molecules  of  glass  and  the  molecules  of  water,  some  of  the 
 latter  adhere  to  the  former. 
 
 Two  other  most  important  examples  of  heterogeneous  at- 
 traction are  :  the  evaporation  of  water  into  the  air,  and  con- 
 versely, the  solution  of  oxygen  from  the  air,  by  water. 
 
 Both  these  operations  are  absolutely  essential  for  the  carry- 
 ing on  of  animal  and  vegetable  life  in  the  entire  extent  of  this 
 globe,  both  in  air,  and  in  water.     The  air  dissolves,   or  sucks  ■ 
 up  into  it,  the  watery  vapour  ;  it  may  be  more  or  less,  accord-] 
 ing  to  the  amount  of  heat.     At  night  this  evaporation  causes] 
 the  "  dew,"  for  any  vapour  attempting  to  ascend  is  met  by  a ' 
 
THE  PHYSICAL  FORCES.  lo: 
 
 cold  stratum  of  air  and  falls  back  on  the  earth  condensed  as 
 water.  But  in  the  day-time  it  is  wafted  away — perhaps  for 
 miles — when  it  too  meets  a  colder  stratum  of  air,  and  is  con- 
 densed into  rain  to  fall  to  the  earth  to  fertilize  it  and  form 
 rivers,  &c.  As  to  the  oxygen  sucked  from  the  air  by  water, 
 and  retained  in  it  in  solution,  this  action  of  heterogeneous 
 attraction  is  necessary  for  the  well-being  of  the  fish,  who 
 absorb  the  oxygen  from  the  water,  and  use  it  in  respiration, 
 as  land  animals  imbibe  it  in  from  the  air. 
 
 Then  again  heterogeneous  attraction  is  seen  in  the  case  of 
 all  solids  that  w^ill  dissolve.  Sugar  for  example,  and  salt,  will 
 dissolve  in  water  ;  so  there  must  be  a  heterogeneous  attraction 
 between  the  atoms  of  sugar,  or  salt,  and  water.  But  yet  this 
 attraction  is  not  very  strong — it  stops  short  in  fact  of  chemical 
 attraction,  so  that  the  molecular  constitution  of  the  sugar,  or 
 salt,  is  not  broken  up  by  decomposition,  and  you  may  evaporate 
 the  water,  and  the  molecules  of  sugar,  or  salt,  will  unite  ao-ain 
 to  form  a  solid.  Conversely  stone  or  oil  will  not  dissolve  in 
 water,  because  their  atoms  have  a  stronger  affinity  or  force 
 of  homogeneous  attraction  for  each  other  respectively  than  for 
 those  of  water. 
 
 A  further  striking  instance  of  heterogeneous  attraction  is 
 witnessed  in  the  mixing  of  various  fluids  with  greater  or  less 
 facility  according  to  their  power  of  attraction  for  one  another, 
 and  it  is  by  this  power  aided  by  other  forces  which  cause  many 
 liquids  to  mix  when  brought  in  contact.    (See  ''  Endosmosis:') 
 
 From  the  foregoing  it  will  be  seen  that  so  powerful  a  force 
 is  heterogeneous  attraction  that  it  can  in  hosts  of  instances 
 even  overcome  homogeneous  attraction,  and  can  compel  atoms 
 to  separate  from  those  of  their  own  kind,  as  seen  in  the  cases 
 of  chemical  decomposition,  solution,  evaporation,  &c. 
 
 Commentary. — I  will  now,  by  way  of  commentary,  remark 
 very  briefly  as  to  the  foregoing,  that  the  clinging  together  of 
 atoms  so  as  to  form  a  simple  elementary  substance — as  caused 
 by  homogeneous  attraction — is  sufiiciently  wonderful  ;  but  when 
 we  come  to  consider  how  different  species  of  atoms  and  mole- 
 cules will  cling  together  by  heterogeneous  attraction  so  as  to 
 
104  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 form  complex  intimate  unions  of  very  different  sorts  of  atoms 
 and  molecules,  as  is  the  case  in  compounds,  and  that  these 
 unions  take  place — as  already  described — with  the  most  exact 
 regularity  and  definiteness,  then  the  fact  becomes  truly  as- 
 tonishing, and  you  have  to  look  above  matter  and  mere 
 physical  force  for  a  prime  cause  capable  of  producing  wonders, 
 such  as  are  quite  inexplicable  by  science  as  to  their  essential 
 causes.  Indeed  heterogeneous  attraction  and  the  manner  in 
 which  different  kinds  of  atoms  will  unite  in  definite  modes  and 
 quantities  to  form  compounds  is  to  my  mind  one  of  the  very 
 clearest  proofs  we  possess  of  the  existence  of  a  Supernatural 
 Designer  and  Creator.     (See  "^toms,"  "  Chemical  Affinit?/") 
 
 Electrical  Attraction. — Here  again  we  have  to  deal  with 
 a  mighty  mystery.  Rub  a  piece  of  glass  with  silk  and 
 place  it  near  a  small  scrap  of  paper,  and  the  paper  will  be  at- 
 tracted to  the  glass  and  will  adhere  to  it  :  adopt  other  expe- 
 dients well  known  to  experimenters,  and  repulsion  will  take 
 place. 
 
 Why  is  this  ?  We  are  entirely  unable  to  say.  The 
 physicists  tell  us  that  the  equilibrium  of  the  things  dealt  with 
 is  disturbed  ! — Granted;  but  that  explains  nothing  essentially. 
 
 This  much,  however,  we  do  know,  and  that  is,  that  this  force 
 which  has  often  been  looked  on  as  trivial,  and  even  used  as  a  toy, 
 is,  in  its  production  and  use  in  nature,  amongst  the  very  most 
 important  of  agents  in  causing  the  entire  machinery  of  the 
 universe  to  work,  both  in  its  great,  as  in  its  minutest  parts. 
 
 It  will  be  seen  presently  in  the  article  on  the  "  correlative 
 forces  "  that  electricity  is  a  form  of  force  which  is  rendered 
 manifest,  wherever  heat,  friction,  chemical  action,  &c.,  are  in 
 operation  ;  and  conversely  that  it  can  in  turn  cause  these  to 
 be  set  in  motion,  and  made  apparent. 
 
 The  chemist  makes  his  galvanic  battery  by  putting  pieces 
 of  copper  and  zinc  into  acid  ;  chemical  action  ensues,  and 
 voltaic  electricity  is  set  free  in  consequence  of  the  chemical 
 decomposition. 
 
 On  the  contrary,  let  him  pass  a  voltaic  current  through 
 many  chemical  substances,  and  they  will  be  decomposed,  and 
 
THE  PHYSICAL  FORCES.  105 
 
 split  up  into  their  elements.  Again  let  the  chemist  pass  an 
 electrical  spark  through  a  mixture  of  oxygen  and  hydrogen, 
 and  it  will  cause  the  atoms  of  these  to  spring  together, 
 and  form  water.  Here  we  have  instances  of  how  electro- 
 chemical action  can,  under  different  given  circumstances,  cause 
 repulsion  of  atoms  for  one  another,  or  attraction  ;  and  thus  hring 
 about  decomposition  or  composition. 
 
 In  short,  wherever  any  kind  of  physical  or  chemical  action 
 is  going  on,  there  will  be  electrical  attraction  or  repulsion  at 
 work,  decomposing,  composing,  or  moving  the  particles  of 
 matter  it  is  in  relation  with.  And  this  applies  to  plant  and 
 animal  life  as  well  as  to  physical  action  and  states.  The  functions 
 of  plants  develope  electro-chemical  action,  and  electrical  action 
 influences  plant  functions,  and  so  in  regard  to  animals.  You 
 cannot  move  a  muscle  without  setting  in  action  currents  of 
 electricity  ;  a  morsel  of  bread  cannot  digest  without  the  pro- 
 duction of  the  same.  You  cannot  move,  or  breathe,  or 
 digest,  or  be  nourished,  or  even  think,  without  the  production 
 of  chemical  action,  and  this  sets  free  electricity,  which  in  turn 
 reacts  in  setting  up  chemical  change,  &c.  Even  as  I  shall 
 show  in  the  next  article  your  blood  cannot  flow  along  your 
 small  capillary  vessels  without  developing  electricity.  In  fine 
 every  mechanical  and  every  chemical  action  in  the  system 
 sets  free  electricity,  and  in  turn  the  attractions  and  repulsions 
 of  this  force  react  and  produce  other  needful,  physical,  and 
 chemical  effects. 
 
 Digestion,  respiration,  nutrition  and  all  other  essential  life 
 actions  depend — as  influenced  by  the  vital  force — on  the  con- 
 stant production  of  the  attraction  we  are  discussing,  and  this 
 again  producing  certain  effects.  It  is  all  action  and  reaction. 
 But  mark!  life  does  not  consist  only  in  electricity;  or  its 
 correlatives  heat,  magnetism,  &c.  These  are  hut  agents  wliich 
 the  spirit  of  life  can  conform  to  its  uses. 
 
 Magnetic  Attraction. — Most  persons  have  seen  a  mag- 
 net, and  are  familiar  with  its  powers  of  attraction  and  repul- 
 sion. 
 
 As   to  the  essential    cause    of  these    phenomena,    we    are 
 
io6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 however  as  ignorant  as  of  that  of  electrical  attraction  and  repul- 
 sion. Simple,  however,  as  may  appear  this  force  to  the  child 
 playing  with  needles,  or  iron  filings,  or  toy  fish,  there  can  be 
 no  doubt  that,  like  electricity,  it  is  really  one  of  the  most 
 important  agents  in  the  working  of  creation. 
 
 Its  influence  and  actions  are  however  even  more  obscure 
 than  those  of  electricity  ;  but  as  will  be  seen  in  the  article  on 
 the  '■^Correlatives^''  there  are  good  reasons  for  believing  that 
 where,  and  whenever,  electrical  action  is  set  in  motion  there 
 too  will  be  in  action  its  congener — magnetism.  They  work 
 together  ;  and  the  same  remarks  probably  will  apply  to 
 magnetic  attraction,  and  repulsion,  as  I  have  just  made  in 
 regard  to  electrical  actions. 
 
 But  this  is  an  enormous  subject,  and  I  cannot  enter  fally 
 upon  it  ;  suffice  it,  that  to  show  its  importance  I  must  state 
 that  the  electrical,  the  magnetic,  and  the  chemical  attrac- 
 tions and  repulsions  are  always  acting,  or  laying  dormant  in  a 
 potential  state,  in  all  atoms,  and  molecules,  and  masses 
 throughout  creation  ;  and  consequently  are  in  action,  or  in 
 reserve,  in  the  tiniest  speck  of  matter,  as  in  the  largest  globe  ; 
 working,  or  ready  to  work,  on  the  smallest,  as  on  the  most 
 gigantic  scale. 
 
 Capillary  Attraction  is  the  physical  action  by  which 
 fluids  pass  along  narrow  tubes,  such  as  small  blood,  and  sap 
 vessels,  &c.,  or  are  sucked  up  between  the  particles  of  porous 
 substances  such  as  lamp  wicks,  lumps  of  earth,  or  sugai*,  &c. 
 
 It  is  a  result  arising  from  the  joint  action  of  two  forces,  the 
 mutual  heterogeneous  attraction  acting  between  the  atoms  or 
 molecules  of  the  fluid  and  those  of  the  solid  with  which  they 
 come  in  contact  ;  and  the  homogeneous  attraction  or  fluid  ten- 
 sion of  the  liquid  itself  by  which  its  atoms  try  as  it  were  to 
 cling  together,  although  disturbed  in  their  cohesion  by  the 
 heterogeneous  attraction  of  the  contiguous  solid.  In  the  wick 
 of  a  lamp  for  example,  an  atom  of  oil  is  attracted  by  an  atom 
 of  the  wick  a  minute  fraction  of  an  inch  upwards  :  it  is  loath 
 to  go,  but  in  yielding,  it  pulls  up  with  it  by  fluid  tension  or 
 homogeneous  attraction  one  of  its  own  kind.     The  uppermost 
 
THE  PHYSICAL  FORCES.  xo; 
 
 atom  of  oil  is  again  attracted  by  an  atom  of  wick  still  higher 
 up,  and  this  being  repeated  again  and  again  the  fluid  is 
 gradually  passed  on  up  the  wick. 
 
 This  same  kind  of  action  takes  place  in  very  narrow  tubes 
 caused  in  au  analogous  manner  by  the  struggle  as  it  were 
 between  the  forces  of  homogeneous  and  heterogeneous  attraction 
 inherent  in  the  fluid,  and  in  the  sides  of  the  tube. 
 
 The  same  kind  of  action  also  takes  place  between  the 
 particles  of  earth  and  the  water  which  percolates  it  ;  or  is 
 adjacent ;  and  thus  an  all-important  process  is  efiected  of  dif- 
 fusing moisture  throughout  the  ground. 
 
 Similar  actions  take  place  between  fluids,  and  all  substances 
 which  have  interstices.  Place  a  lump  of  sugar,  for  example, 
 on  a  wet  surface,  and  the  water  will  be  quickly  sucked  up  to 
 the  highest  point  of  the  mass. 
 
 But  there  are  other  forces  that  come  into  play  in  the  action 
 of  capillarity  besides  those  named,  for  it  is  a  remarkable 
 fact  that  in  the  passage  of  fluids  through  capillary  spaces, 
 electricity  is  developed,  and  that  this  urges  on  the  flow  ;  also 
 that  this  flow  itself  causes  the  manifestation  of  electricity. 
 
 And  here  again  we  see  how  one  action  in  nature  begets 
 another,  and  how  all  actions  work  in  harmony  to  produce 
 designed  results. 
 
 "  Surface  tension"  (s,ee^^ Homogeneous  Attraction^^^  also  plays 
 a  most  important  part  in  capillarity  and  in  causing  motion  in 
 tubes  ;  and  motion  in  fluids  of  different  qualities.  But  I  must 
 here  leave  this  interesting  subject  for  want  of  space,  though 
 capillarity  will  be  again  alluded  to  in  the  article  on  circulation 
 of  blood  and  sap  in  their  respective  vessels. 
 
 Endosmosis,  or  Osmosis,  is  the  force  concerned  in  the 
 difliision  of  liquids,  and  of  substances  dissolved  or  suspended 
 in  them,  when  different  kinds  come  in  contact,  or  are  only 
 separated  by  thin  membranes. 
 
 Place  some  thick  gum  in  a  glass,  and  pour  some  water 
 slowly  on  it  so  that  it  shall  not  immediately  mix  with  the  gum, 
 and  stand  it  aside.  In  a  few  hours  the  whole  will  have  equally 
 mixed. 
 
io8  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 The  same  would  be  the  case  with  syrup  and  water,  or  salt 
 and  water,  &c.,  &c. 
 
 Or  you  may  fill  a  glass  with  thick  syrup,  or  what  not,  and 
 then  tie  over  the  top  with  a  piece  of  bladder,  or  parchment, 
 and  stand  the  glass  in  a  tub  filled  with  water  high  enough 
 to  reach  above  the  glass.  In  a  ^Qy^  hours  the  sugar  will  have 
 passed  out  of  the  glass  and  mixed  equally  with  the  water  in 
 the  tub. 
 
 That  is  to  say,  there  will  have  been  an  interchange  and 
 mutual  passage  of  the  fluids  through  the  membranes. 
 
 And  not  only  thick  (as  albumen)  and  thin  fluids  will 
 interchange,  and  mix  through  membranes  in  this  way,  but  the 
 various  mineral  and  alkaline  salts  of  potash,  silica,  &c.,  will 
 when  in  solution  also  pass,  or  diffuse  through  membranes, 
 whether  animal,  or  vegetable. 
 
 Looking  at  these  facts  we  see  therefore  what  a  very  im- 
 portant function  is  performed  by  osmosis  in  carrying  on  nutri- 
 tion in  plants  and  animals  ;  for  it  becomes  evident  that  the 
 circulation  of  blood,  and  sap,  and  of  albumen,  and  bioplasm, 
 and  salts  contained  in  them,  is  not  only  effected  by  the  vessels, 
 and  arteries,  and  veins  ;  but  that  diffusion  takes  place  generally 
 throughout  the  entire  organism  by  the  osmosis  or  soaking  of 
 fluids  through  the  sides  of  the  vessels,  and  the  cell  walls,  and 
 tissues  of  every  part  of  the  plant,  or  animal. 
 
 This  process  of  endosmosis  (passing  in)  and  exomosis  (pass- 
 ing out)  is  effected  partly  by  the  heterogeneous  attraction 
 of  the  different  things  on  either  side  of  the  membrane  for 
 one  another,  and  partly  by  the  quality  of  the  membrane 
 itself. 
 
 As  to  the  thickness,  and  quality  of  the  fluids,  the  denser 
 can  attract  the  thinner. 
 
 Solutions  of  gum,  albumen,  and  such-like  (colloids)  pass 
 slowly — solutions  of  the  various  salts  much  more  quickly. 
 
 As  to  the  nature  of  the  membrane.  Professor  Graham  states  that 
 "  the  interposed  membrane,  whether  animal  or  vegetable,  is  very 
 actively  concerned  in  the  intensity  and  direction  of  the  cur- 
 rent." 
 
THE  PHYSICAL  FORCES.  109 
 
 To  this  I  may  add  that  electricity  doubtless  plays  the  same 
 important  part  in  osmosis  as  we  have  seen  it  does  in  capillarity. 
 and  in  a  similar  way — by  action  and  reaction — it  is  produced 
 by  motion,  and  can  itself  in  turn  cause  motion. 
 
 Diffusion  of  Gases.— This  is  the  force — arising  it  may  be 
 by  the  repulsion  of  the  atoms  or  molecules  of  gas  for  each 
 other  ;  or  it  may  be  by  the  motion  caused  by  heat  ;  or  it  may 
 be  by  the  mutual  heterogeneous  attraction  of  the  atoms  of  the 
 atmospheric  air  and  the  gas  for  each  other — which  compels  all 
 gases  set  free,  to  mix  in  the  atmosphere,  and  thus  to  purify  the 
 air  and  render  possible  the  existence  of  plants  and  animals  by 
 respiration. 
 
 If  it  were  not  for  the  law  of  diffusion  of  gases,  the  heavy 
 carbonic  acid  gas  would  accumulate  on  the  surface  of  the 
 earth  and  destroy  all  animal  life  by  suffocation,  and  when  that 
 had  occurred  the  plants  would  soon  use  up  the  stratum  of 
 carbonic  acid,  and  languish  for  a  supply  of  that  gas  which  the 
 animals  had  previously  supplied  them  with. 
 
 The  same  principles  apply  to  the  diffusion  of  gases  as  those 
 already  spoken  of  in  respect  to  liquids. 
 
 Place  two  gases  together  in  a  bottle  and  they  will  mix 
 equally  by  means  of  the  powers  of  heterogeneous  attraction  in 
 the  same  way  as  liquids. 
 
 Enclose  any  gas  in  a  bottle  and  tie  it  over  with  bladder, 
 and  the  gas  will  pass  out  through  the  membrane  and  air  pass 
 in,  just  in  a  similar  way  to  osmosis  in  liquids. 
 
 So  powerful  indeed  is  the  law  of  the  diffusion  of  gases  that 
 if  you  shut  up  gas  in  almost  any  kind  of  closed  vessel  (except 
 one  of  glass)  it  will  escape  through  the  very  substance  of  its 
 sides — it  will  even  diffuse  through  a  metal  bottle. 
 
 The  law  then  of  diffusion  being  so  almost  irresistible,  we 
 see  how  it  is  that  carbonic  acid,  and  all  noxious  gases  that  may 
 be  set  free,  diffuse  and  pass  away  into  the  air  even  on  the 
 stillest  day;  and  also  how  oxygen  is  brought  to  the  animal 
 equally,  as  carbonic  acid  is  conveyed  to  the  plant. 
 
 It  will  be  seen,  therefore,  that  the  great  law  of  the  diffusion 
 of  gases  (quite  independent  of  the  wind,  though  aided  by  it) 
 
no  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 is  oue  of  the  very  most  important  in  respect  to  the  continuance 
 of  life  in  plants  and  animals. 
 
 By  this  action  of  perpetual  mixing,  the  good  air  also,  be  it 
 observed,  is  brought  to  towns  from  the  country,  and  the  bad 
 is  conveyed  away. 
 
 When  we  close  our  doors  and  windows  ever  so  tightly  it  is 
 this  law  chiefly,  which  causes  the  air  to  rush  in  and  out  of  all 
 the  little  crevices;  and  if  it  were  not  for  this,  and  the  perpetual 
 supply  of  fresh  oxygen  thereby,  and  conveyance  away  of  the  air 
 which  had  been  expired,  we  should  be  very  quickly  suffocated. 
 
 Repulsion  is  a  more  difficult  subject  to  deal  with  than  even 
 the  foregoing  attractions,  because  we  cannot  always  distin^ 
 guish  whether  a  given  action  is  one  of  repulsion  or  attraction. 
 
 Pour  oil  in  water,  and  the  oil  will  gather  itself  together 
 and  refuse  to  mix.  Is  this  due  to  the  superior  homogeneous 
 attraction  of  the  molecules  of  oil  for  one  another  ?  or  is  it  due 
 to  repulsion  between  the  oil  and  water  ?  or  is  there  discon- 
 sonance  because  no  heterogeneous  attraction  exists  between 
 the  two  kinds  of  molecules  in  consequence  of  the  respective 
 molecules  being  of  shapes  and  vibrations,  <fec.,  that  cannot  as- 
 similate ?  or,  lastly,  is  it  owing  to  the  oil  being  of  less  specific 
 gravity  ? 
 
 In  answer  to  these  queries  we  know  the  last-named  is  not 
 the  cause,  because  although  spirit  is  much  lighter  than  water, 
 yet  they  will  mix.  But  what  is  the  reason  why  oil  and  water 
 will  not  assimilate  nobody  can  tell.  We  can  only  say  that 
 such  and  such  things  w^ill  mix  or  assimilate  and  that  others 
 will  not. 
 
 In  this  and  similar  examples  we  must,  therefore,  be  content 
 to  remain  in  doubt  as  to  the  real  cause  of  repugnance  between 
 bodies. 
 
 But  there  is  another  class  of  cases  which,  though  at  first 
 sight  very  apt  to  mislead,  we  can  on  reflection  better  compre- 
 hend. 
 
 Thus — pour  mercury  into  a  glass,  and  it  will  not  wet  its 
 sides  as  water  will;  also  if  you  observe  the  edge  of  the  surface 
 of  the  mercury,  you  will  see  that  it  does  not  "  run  up  "  the 
 
THE  PHYSICAL  FORCES.  m 
 
 sides  of  the  glass  for  a  short  distance  as  water  does,  but,  on 
 the  contrary,  that  it  shrinks  away  from  the  glass,  and  forms  a 
 convex  surface. 
 
 At  first  sight  you  might  say  that  was  due  to  repulsion 
 between  the  glass  and  mercury;  but  the  phenomenon  is  really 
 due  to  the  very  strong  attraction  the  atoms  of  mercury  have 
 for  one  another,  and  the  absence  of  any  considerable  hetero- 
 geneous attraction  between  the  mercury  and  the  glass :  there- 
 fore what  looks  like  repulsion  is  really  due  to  strong  homo- 
 geneous attraction. 
 
 Difficult  of  comprehension,  however,  in  regard  to  the  ques- 
 tion of  repulsion,  as  may  be  the  class  of  cases  like  that  of 
 water  and  oil  just  spoken  of,  and  misleading  on  hasty  observa- 
 tion as  may  be  such  an  example  as  that  of  the  mercury  and 
 glass,  still  it  is  easy  to  find  instances  where  the  presence  of 
 repulsion  is  quite  certain. 
 
 For  example,  there  can  be  little  doubt  but  that  the  atoms  or 
 the  molecules  of  gas  repel  one  another,  for  if  gas  be  not  confined 
 in  a  glass  vessel  it  will  rapidly  fly  away — that  is,  the  ultimate 
 particles  of  the  gas  will  loosen  from  each  other  and  part 
 company. 
 
 From  this  we  see  that  not  only  is  there  no  homogeneous 
 cohesion  between  the  atoms  of  gases,  but  that  they  actually 
 get  away  from  one  another  if  possible,  and  this  is  the  case  not 
 only  with  light  hydrogen,  but  also  with  heavy  carbonic  acid. 
 It  might  be  said  that  this  tendency  of  the  gases  to  split 
 up  and  diffuse  into  the  air,  might  depend  on  the  existence  of 
 very  strong  heterogeneous  attraction  between  the  atoms  of  air 
 and  the  atoms  of  gas.  This  doubtless  does  exist,  but  the 
 physicists  tell  us  that  there  can  be  no  doubt  also  that  the 
 other  condition  is  ever  acting,  viz.,  that  gas  atoms  are  con- 
 stantly repelling  one  another  and  trying  to  separate  even  when 
 shut  up  in  a  glass  bottle. 
 
 Take  the  case  also  of  heat.  It  unquestionably  produces  re- 
 pulsion between  atoms  and  molecules,  as  we  see  in  melting, 
 boiling,  and  forcible  evaporation,  and  in  chemical  decomposi- 
 tion produced  by  heat. 
 
112  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Hold  a  wet  towel  to  the  fire  and  the  heat  will  quickly  break 
 up  the  cohesion  of  the  particles  of  water  for  one  another,  and 
 overcome  the  heterogeneous  attraction  between  the  water  and 
 the  fibre  of  the  towel,  and  drying  will  occur  from  the  water 
 being  rapidly  repelled  and  driven  away. 
 
 Other  forms  of  repulsion  also  there  can  be  no  doubt  about, 
 viz.,  the  electrical  and  magnetic,  to  which  I  have  already 
 alluded,  and  by  either  of  which  we  may  cause  a  great  number 
 of  things — even  heavy  masses  of  iron — to  be  repelled. 
 
 Most  persons  have  witnessed  instances  of  repulsion  by  the 
 magnet  and  by  electricity;  but  I  must  say  a  few  words  of 
 explanation. 
 
 Suspend  a  bar  magnet,  and  its  ends  will  point  north  and 
 south.  One  end,  therefore,  has  one  quality  and  the  other  the 
 reverse.  One  end,  therefore,  is  called  the  north  pole  of  the 
 magnet  and  the  other  the  south.  Now,  if  two  magnets  are 
 brought  near,  their  poles  will  affect  one  another  in  an  invari- 
 able manner.  The  north  poles,  or  south  poles  of  each,  will 
 mutually  repel  one  another  ;  but  a  north  pole  and  a  south 
 pole  will  attract  one  another  and  spring  together  with  avidity. 
 The  law  is  "  poles  of  the  same  name  repel,  and  poles  of  a 
 contrary  name  attract  one  another." 
 
 Much  the  same  may  be  said  as  to  the  two  qualities  called 
 "  positive  "  and  "negative  "  electricity.  Two  bodies  charged 
 with  the  same  electricity  repel  one  another  ;  two  bodies 
 charged  with  opposite  electricities  attract  each  other. 
 
 Now  how  far  these  forms  of  magnetic  and  electrical  repul- 
 sion may  be  connected  with  the  kinds  of  repulsion  we  have 
 previously  considered,  we  cannot  say,  but  it  will  be  seen 
 by  the  next  article  on  "  Polarity  ''  that,  in  regard  to  the  con- 
 stitution of  bodies,  there  is  strong  reason  to  believe  that 
 somehow  or  other  ^^ repulsion''^  of  some  Icind  is  the  constant 
 counterpart  of  attraction  and  complimentary  to  it,  and  that 
 both  repulsion  as  well  as  attraction  are  present  in  some  form 
 in  all  bodies  except  gases;  and  that  it  is  these  forces  acting 
 differently  on  different  kinds  of  matter,  according  to  the  en- 
 dowed different  qualities  of  the  substance  of  the  atoms  (see 
 
THE  PHYSICAL  FORCES.  113 
 
 '-'■Atorn.s  ")  and  their  endowed  modes,  &c.,  which  in  a  mechanical 
 sense  rule  matter  in  a  very  important  degree. 
 
 In  this  view,  therefore,  it  is  not  only  that  atoms  of  different 
 kinds  have  different  degrees  of  attraction  according  to  in- 
 herent quality,  &c.,  but  that  they  have  different  degrees  of 
 repulsion. 
 
 These  attractions  and  repulsions  acting  with  the  atomic 
 constitution  may  balance  each  other,  or  one  may  overcome 
 the  other.  That  is  to  say,  attraction  and  consonance  of  atoms 
 may  prevail,  and  cause  or  perpetuate  union  ;  or  repulsion  and 
 disconsonance  of  atoms  may  predominate  and  prevent  union, 
 or  even  cause  violent  separation  under  certain  conditions  of 
 heat,  or  chemical  or  electrical  excitation,  &c.  :  when  repulsion 
 having  acquired  the  mastery  the  atoms  will  loosen,  or  even  fly 
 apart. 
 
 These  latter  remarks,  as  I  have  said,  apply  to  the  mystery 
 of  the  constitution  of  the  substance  of  bodies,  and  the  way  in 
 which  the  atoms  are  possibly  kept  together  or  separated  ;  but 
 as  to  how  and  why  it  is  that  one  substance  en  masse,  com- 
 posed of  millions  of  atoms  duly  arranged,  can  affect  another 
 body  also  en  masse,  as  we  witness  in  the  repulsion  or  attrac- 
 tion of  needles,  feathers,  &c.,  &c.,  it  is  more  difficult  to  con- 
 jecture. 
 
 Polarity. — The  theory  as  to  this,  is  founded  on  the  as- 
 sumption of  the  existence  of  the  mutual  action  and  reaction 
 of  attraction  and  repulsion,  where  they  are  equally  balanced 
 in  regard  to  force. 
 
 It  is  supposed,  according  to  the  principles  enumerated  in 
 the  last  article,  that  it  is  quite  possible  that  the  atoms  and 
 molecules  of  some  things  are  marshalled  and  arranged  in  their 
 union  by  the  magnetic  polar,  or  the  electrical  polar,  forces  ; 
 and  that  one  side  of  an  atom  in  association  with  others  be- 
 comes north  polar  and  the  other  south  polar,  or  one  side 
 positively  and  the  other  side  negatively  electrical,  and  thus 
 that  the  atoms  by  mutually  attracting  one  another  cling  to- 
 gether and  form  a  mass.  To  give  a  familiar  picture  of  this, 
 take  a  number  of  marbles  and  imagine  them  to  be  atoms  ; 
 
 I 
 
114  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 mark  one  side  of  each  "  north  "  and  the  other  "  south  ;  "  or  one 
 side  "Positive,"  and  the  other  "  Negative." 
 
 Having  done  this,  throw  a  large  number  together  in  a 
 heap,  and  on  the  assumption  that  they  are  all  charged  with 
 magnetism  or  electricity,  the  result  will  be  according  to  the 
 laws  given  in  the  last  article,  that  all  the  marbles  will  imme- 
 diately arrange  themselves  in  definite  order,  north  pole  side  of 
 one  to  the  south  pole  side  of  the  other — or  Positive  side  to 
 Negative  side  ;  and  in  this  way  each  marble  will  cling  to  its 
 neighbours  in  a  perfectly  symmetrical  manner  throughout  the 
 entire  bulk. 
 
 Corollary. — I  will  now  make  some  very  important  remarks 
 on  what  I  have  tried  to  explain  as  to  the  forces  of  attraction 
 and  repulsion. 
 
 These  powers  (various  in  their  kinds  of  manifestation  al- 
 though perhaps  allied  in  essential  constitution)  are  the  forces 
 which  as  far  as  we  have  yet  advanced  in  our  examination,  we 
 find  to  be  those  which  arrange,  order,  and  affect  not  only  the 
 largest  heavenly  bodies  in  the  universe,  but  also  the  smallest 
 particles  of  matter,  both  in  their  own  innermost  constitution  as 
 well  as  in  regard  to  their  behaviour  to  each  other  in  bulk 
 individually  and  collectively. 
 
 Gravitation  keeps  the  heavenly  bodies  in  their  course  ;  and 
 the  other  kinds  of  attraction  so  act  on  the  different  kinds  of 
 atoms,  and  bulks  of  atoms,  and  molecules,  as  to  cause  them  to 
 cling  closely  together  ;  or  by  repulsion  to  separate  widely 
 apart  ;  or  to  resist,  or  to  yield,  in  various  degrees,  to  any 
 extraneous  force  or  new  condition  that  may  be  brought  to 
 bear  on  them. 
 
 But  I  would  here  beg  emphatically  to  impress  on  the  reader, 
 that  in  respect  of  the  action  of  these  forces  on  the  inorganic  or 
 inanimate  things  of  creation  such  as  we  have  hitherto  con- 
 sidered, whether  solids,  liquids,  or  gases,  that  each  of  such 
 inanimate  things  is  always  affected,  according  to  its  sort,  in  a 
 similar  manner,  and  strictly  according  to  the  kind  of  force,  and 
 its  degree,  and  the  kind  of  substance  affected,  and  the  condi- 
 tions  present.     That  is  to  say,  that  all  the  atoms  or  molecules 
 
THE  PHYSICAL  FORCES. 
 
 115 
 
 composing  any  given  inanimate  mass  are  always,  all  of  them, 
 similarly  affected  according  to  the  scope  to  which  any  given 
 force  extends  in  such  mass.  This,  I  repeat,  is  a  fact  to  which 
 I  especially  desire  to  call  attention  in  regard  to  inanimate 
 things,  because  we  shall  see  by-and-by  that  the  atoms  of  the 
 elements  are  not  always  similarly  affected  hy  some  of  the  physico- 
 chemical  forces,  when  such  atoms  compose  an  organism,  and  are 
 wider  the  domination  of  life ;  for  that  under  the  vital  influence, 
 gravity  can  be  overcome,  diffusion  restrained,  chemical  change 
 resisted  or  initiated,  as  the  case  may  be  :  all  of  which  things 
 take  place,  in  each  instance,  in  a  manner  never  seen  hut  in 
 organisms.  Also  that  many  other  processes  are  constrained  by  the 
 vital  force  to  take  place,  which  cannot  occur  in  inorganic  things. 
 (See  ^^  Differentiation,^'  '^  Bioplasfn,''  "  Organization,''^  Vol.  II.) 
 
 I  wish  it  also  to  be  steadfastly  borne  in  mind,  as  pointed  out 
 in  the  article  on  atoms,  that  in  all  iNorganic  things  at  rest,  and 
 not  subject  to  change,  all  the  atoms  and  molecules  of  a  par- 
 ticular body  are  similarly  arranged  throughout  the  entire  mass. 
 
 Whether  it  be  a  single  grain  of  a  solid,  a  powder,  a  liquid, 
 or  a  gas  ;  or  whether  it  be  a  million  tons  of  such  inorganic 
 things,  all  the  atoms,  or  molecules,  and  their  groupings  will 
 be  arranged  in  a  certain  definite  and  regular  manner — according 
 to  the  kind— throughout  the  entire  bulk,  and  whether  such 
 bulk  consists  of  a  uniform  quality  like  chalk,  or  of  mixed  con- 
 stituents like  granite,  in  which  latter  case  all  the  components 
 will  be  similar,  and  the  repetitions  of  them,  and  their  mode  of 
 commixture,  b^  similar  also,  throughout.  Indeed  sameness, 
 and  regularity — repeated — and  repeated  again,  is  the  law  in 
 regard  to  the  composition  of  inorganic  masses  throughout  their 
 entire  bulk,  be  that  small  or  great. 
 
 And  as  to  form  in  inorganic  things,  the  shape  of  the  bulk 
 in  its  entirety — and  Avhether  as  a  solid  it  forms  a  concrete  mass 
 of  rock,  or  a  grain  of  a  powder — the  mass — be  it  great  or  be  it 
 small — will  possess  no  regular  and  specific  shape  ;  except  in 
 the  case  of  crystals,  where  a  perfectly  geometrical,  symme- 
 trical arrangement  is  met  with,  such  as  is  unique  in  all  Nature. 
 
 Now  mark  !  that  the  facts  above  stated  in  regard  to  regu- 
 
 I  2 
 
ii6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 larit}),  and  sameness,  and  repetition,  in  respect  to  the  structure 
 oj  substance^  and  the  materials  composing  it  ;  and  conversely  of 
 irregularity,  and  the  absence  of  specific  definiteness  as  to  the 
 shape  of  the  mass,  or  bulk,  are  in  each  instance  exactly  the 
 reverse  to  what  we  meet  with  in  organization,  and  organisms. 
 And  to  prove  this  we  must  note  that  in  all  things  touched  by 
 the  force  of  the  magic  spell  of  life,  there  is  in  regard  to 
 structure  of  substance  an  endless  variety,  and  irregularity,  as 
 to  the  kinds  of  materials  (wood,  or  bone-tissue,  or  muscle;  sap,  or 
 blood,  &c.)  composing  the  bulk  (plant  or  animal)  and  the  sorts 
 of  atoms  of  which  they  are  made  up  ;  and  yet  at  the  same 
 time  there  is  a  perfectly  regular  and  definite  order  in  which 
 each  sort  of  material  is  placed,  so  as  to  form  definite  structures, 
 organs,  parts,  bodies,  and  limbs,  such  as  are  needed  to  constitute 
 a  plant,  or  an  animal. 
 
 And  as  to  shape,  we  know  that,  unlike  masses  of  rock,  and 
 lumps  of  earth,  &c.,  every  animal  and  plant  has  its  specific 
 form  and  contour  in  every  organ,  part,  and  limb. 
 
 A  mountain  or  a  grain  of  sand  may  have  any  shape  ;  but  an 
 elephant — or  a  fly's  leg — or  a  muscular  fibril  each  possess  a 
 definite  form. 
 
 For  the  sake  of  emphasis  I  would  repeat  that  the  atoms  and 
 molecules  which  compose  the  bioplasm  (or  protoplasm)  and 
 albumen,  and  cell  walls,  and  fibre,  and  muscle,  &c.,  of  the 
 various  organic  substances  of  which  the  organism  is  formed, 
 are  of  course  definitely  placed  in  regard  to  one  another  (as 
 are  the  atoms  in  inorganic  things)  ;  so  as  to  form  a  definite 
 thing,  as  muscle,  &c.  ;  but  the  great  and  marvellous 
 difference  between  inorganic  bodies  and  organisms,  is,  that 
 in  organisms  these  component  things — (themselves  made  up 
 of  atoms)  such  as  albumen,  fibre,  muscle,  membrane,  (fee- 
 are  placed  here  and  there  throughout  the  entire  bulk,  or  body 
 of  the  plant  or  animal  in  a  rigidly-definite  condition  of  irregu- 
 larity— that  is  to  say,  they  are,  as  to  form,  and  state,  and  mode 
 of  placing,  differentiated  for  different  uses  in  different  parts  of 
 the  organism,  muscle  here — bone  or  nerve  there,  &c. — all 
 which  irregularity,  be  it  noted,  is  quite  different  to  what  we 
 
THE  PHYSICAL  FORCES.  117 
 
 meet  with  in  any  inorganic  body — as  granite,  &c. — where 
 regularity  and  the  constant  repetition  of  sameness  is  invariable 
 throughout. 
 
 But  why  have  I  made  so  much  of  the  foregoing,  and  so 
 laboured  to  make  myself  understood  ?  Simply  that  by  dwell- 
 ing on  the  subject,  I  may  impress  on  the  mind  of  the  reader  the 
 very  important  difference  that  exists  between  the  construction 
 of  the  substance  of  inanimate  matter  and  that  of  organized 
 structures  and  organisms  ;  so  that  we  may  be  the  better  pre- 
 pared to  consider,  further  on,  the  subject  of  matter,  when  under 
 the  denomination  of  the  life  force.  For  the  present,  how- 
 ever, we  will  pursue  the  subject  of  inanimate  things,  and  I 
 will  urge  the  point  a  little  further,  even  at  the  risk  of  repe- 
 tition. 
 
 From  what  I  have  said  in  the  previous  account  we  can 
 understand  that  inanimate  or  inorganic  matter,  whether  in  the 
 form  of  a  piece  of  iron,  or  chalk,  or  wax,  or  a  crystal,  or  a 
 quantity  of  water,  or  a  jar  of  gas,  is  composed  in  each  instance 
 of  atoms  all  arranged  according  to  their  respective  kinds  in  a 
 certain  defined  order,  with  definite  powers  of  attraction  or  repul- 
 sion for  one  another. 
 
 Therefore,  that  if  the  piece  of  iron,  or  chalk,  wax,  &c.  &c.,  in 
 each  case  is  exposed  to  new  physical  conditions,  the  particles 
 according  to  their  respective  kinds  will  be  all  similarly  a^ected 
 in  each  separate  case.  That  is  to  say,  if  you  heat  iron  all  its 
 particles  will  be  similarly  affected  as  to  their  powers  of 
 attraction  or  repulsion  for  one  another,  and  will  resist  up  to  a 
 certain  point  a  great  amount  of  heat  without  melting,  but  at 
 last  those  particles  most  heated  will  melt,  and  if  the  heat  be 
 still  applied  the  whole  will  soon  fuse,  and  after  a  further 
 time  will  even  vapourize  at  an  enormously  high  tempera- 
 ture. 
 
 But  mark  !  all  the  atoms  ivill  do  the  same  as  every  other 
 iron  atom  accordinsc  to  the  degree  of  heat. 
 
 Again,  boil  water,  and  at  212°  its  particles  will  loosen  from 
 one  another  and  fly  off  as  vapour.  But  mark  again,  that 
 although  the  water  is  different  to  the  iron,  in  being  more  easily 
 
iiS  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 vapourized,  still  all  the  atoms,  or  molecules  of  each,  are  affected 
 just  in  a  similar  manuer  respectively,  according  to  their  kind. 
 There  is  no  variation,  or  differentiation.  All  the  particles  of 
 iron,  or  of  water,  must  form  a  solid,  a  liquid,  or  a  vapour, 
 according  to  the  degree  of  heat  they  are  subjected  to,  and?;ms^ 
 change  from  the  one  state  into  the  other  with  complete  uni- 
 formity tliroughout  the  entire  hulk  as  affected  by  any  given  altera- 
 tion of  temperature. 
 
 To  illustrate  this  further. 
 
 Strike,  or  heat,  or  melt  a  piece  of  iron,  or  calcine  a  piece  of 
 chalk,  or  agitate,  or  heat,  or  freeze  a  bulk  of  water,  and  in  each 
 case,  as  I  have  already  said,  all  the  particles  of  the  thing  ex- 
 posed to  the  new  influence  will  be  similarly  affected  in  a 
 strictly  mechanical  manner — the  atoms  and  molecules  will  be 
 pushed  this  way  or  that,  and  may  be  quite  disassociated  and 
 pass  away  as  a  vapour  or  gas,  or  if  this  does  not  occur,  the 
 molecules  and  atoms  will  yield  to  the  new  vibration  or  what 
 not,  and  will  rearrange  themselves  in  some  one  of  the  con- 
 ditions of  sameness  peculiar  to  the  kind  of  thing  affected — 
 each  atom  or  molecule  in  the  new  state  [e.  g.,  frozen  water) 
 occupying  as  of  yore  a  definite  relation  of  sameness  to  its 
 neighbours,  different  although,  these  positions  or  vibrations 
 &c.  may  be  to  those  held  in  the  previous  state  ;  and  let  the 
 reader  note  particularly  that  the  molecules  and  atoms  of  these 
 inorganic  things  will  in  changing  from  one  state  to  another,  not 
 only  all  be  similarly  affected,  but  that  in  arranging  themselves 
 in  a  manner  adapted  to  new  conditions,  they  will  not  and 
 cannot  depart  from  their  order  of  sameness,  and  that  they 
 cannot  and  will  not  arrange  themselves  differently  in  one  part 
 of  the  mass  to  what  they  do  in  another,  so  as  to  form  anything 
 like  a  differentiated  structure,  such  as  can  be  formed  in  a 
 mass  of  matter  (bioplasm)  under  the  influence  of  the  life 
 force. 
 
 Observe  well !  therefore,  that  the  atoms  and  molecules  of  all 
 inanimate  things  being  always  all  affected  in  a  similar  manner 
 by  definite  causes  according  to  kind,  it  follows  that  if  by  way 
 
 I 
 
THE  PHYSICAL  FORCES.  119 
 
 of  experiment,  you  mixed  together  in  due  proportions  all  the 
 different  kinds  of  atoms  needed  to  compose  the  proximate  and 
 other  chemical  principles,  and  salts,  necessary  to  form  an 
 organic  body,  such  as  an  egg,  and  placed  them  in  a  glass  vessel 
 and  heated  them,  and  maintained  them  at  the  temperature  of 
 a  sitting  hen's  body  for  two  or  three  weeks,  it  would  be  found 
 that  the  atoms  of  each  kind  of  element  so  used  by  the  chemist 
 would  follow  their  ordinary  inorganic  modes,  and  would  obey 
 the  usual  attractions  and  repulsions,  &c.,  natural  to  each,  and 
 would  not  become  a  chick  (see  ''''Development^''  Vol.  II.)  unless 
 the  chemist  had  the  power  of  touching  the  mixed  particles  ivith 
 the  mysterious  force  of  the  vitalizing  influence. 
 
 But  if  he  could  do  so,  the  particles  in  his  glass  vessel  would 
 take  on  and  assume,  not  mere  self-same  regular  positions,  or 
 actions  as  in  the  absence  of  the  vital  force — but  each  according 
 to  its  kind  would  be  constrained,  appropriated,  and  arranged 
 according  to  a  higher  order  than  that  of  regularity  and  same- 
 ness, and  would  be  differentiated,  and  formed  into  the  various 
 composite  tissues  and  organs  of  irregular  construction  and  shape 
 such  as  are  necessary  to  constitute  a  bird. 
 
CHAPTER  III. 
 
 The  Forces  {Physical) — continued. 
 
 Physical  Forces  continued — The  Co-related  Forces — ^Nature  of  Heat 
 and  of  Light,  Electricity,  Magnetism,  &c. — Energy — Transformation 
 and  Conservation  of  Energy — Dissipation  of  Energy — Continuity — 
 Sound — Wave  theory  of  sound,  light,  heat,  &c. — Colour — Summary 
 as  to  Matter  and  Force — Religious  and  Scientific  Reflections. 
 
 The  Co-related  Forces. — Having  now  considered  some  of  the 
 facts  connected  with  the  behaviour  of  matter  as  affected  by  the 
 attractions  and  repulsions,  I  will  proceed  to  give  a  short 
 account  of  some  further  forces  which  also  influence  matter  in 
 a  very  powerful  degree. 
 
 These  are  Heat^  Light,  ElectricitTj,  Magnetism,  Chemical 
 Affinity  (or  chemical  change),  and  Motion. 
 
 Of  these  forces,  as  of  those  of  attraction  and  repulsion,  we 
 again  can  only  judge  by  their  effects.  God  alone  knows  their 
 cause,  and  real  quality. 
 
 Until  a  few  years  ago  they  were  supposed  to  be  quite  dif- 
 ferent things  essentially,  but  Grove,  Joule,  and  others  have 
 now  shown  them  to  be  so  co-related  as  to  be  convertible  the 
 one  into  the  other,  and  hence  the  brilliaut  theory  of  the 
 "  Correlation  of  the  Physical  Forces." 
 
 To  show  this  co-relation  and  capacity  for  transformation  I 
 will  give  a  few  examples.  Rub  a  piece  of  iron  briskly,  or 
 repeatedly  strike  it  with  a  hammer,  and  it  will  become  warm. 
 We  know  from  this,  therefore,  that  motion  will  produce  heat. 
 Or  strike  a  lucifer  against  the  box,  and  the  rapid  motion  of  the 
 match  against  the  hard  surface  will  produce  sufficient  heat  to 
 cause  the  sensitive  chemical  substance  at  the  end  of  the  match 
 to  inflame,  and  so  to  give  out  heat  and  light.     Or  watch  a  horse 
 
I'lIE  PHYSICAL  FORCES.  121 
 
 trotting  on  a  hard  road  at  night,  and  sparks  will  everj  now  and 
 then  fly  from  his  feet. 
 
 This  is  because  by  the  rapid  forcible  motion  of  his  legs  the 
 iron  of  his  shoes  every  now  and  then  comes  in  contact  with  a 
 stone,  and  a  minute  particle  of  steel  being  struck  oiF  with 
 great  force  and  rapidity  it  becomes  red-hot,  and  thus  pre- 
 sents another  example  of  how  motion  can  be  converted  into 
 heat. 
 
 These  are  instances  of  heat  and  light  being  produced  by  the 
 motion  of  friction.  But  now  let  us  look  at  the  converse  case, 
 of  heat  producing  motion. 
 
 Light  a  piece  of  coal,  and  set  a  kettle  of  water  on  it.  The 
 flames  resulting  from  chemical  change  soon  leap  out,  and  flicker, 
 and  flare,  and  presently  the  water  too  becomes  agitated,  and 
 boils  with  energetic  motion,  and  steam  rushes  up  into  the 
 air. 
 
 Place  water  in  a  proper  machine,  and  the  force  you  get  from 
 the  chemical  change  of  the  coal  causing  the  water  to  form  steam, 
 can  make  a  railway-train  weighing  hundreds  of  tons  rush  along 
 the  rails  at  a  mile  a  minute. 
 
 These  ai-e  familiar  examples  of  how  man  may  set  in  action 
 the  correlative  forces,  but  instances  abound  universally  in  all 
 creation  where  the  correlative  forces  are  constantly  producing 
 each  other  by  mutual  conversion,  and  eflfecting  thereby  all  sorts 
 of  natural  changes. 
 
 By  the  stimulus  of  heat  and  light,  ^c,  received  from  the  sun, 
 motion  and  chemical  change  are  compelled  throughout  nature, 
 both  animate  and  inanimate.  As  an  example  of  the  latter  take 
 the  case  of  water. 
 
 The  water  of  the  seas  and  lakes,  &c.,  being  aflPected  by  heat 
 moves  by  evaporation  into  the  air,  and  afterwards  descends  as 
 rain  or  dew  to  perform  the  well-known  and  indispensable  uses 
 pertaining  thereto. 
 
 Then  as  to  the  way  in  which  light  and  heat  produce  move^ 
 ment  and  chemical  change  in  plants  and  animals,  I  will  also  cite 
 one  example,  selecting  plants  as  being  the  most  ready  of  illus- 
 tration* 
 
122  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 It  is  under  the  stimulation  of  light  and  heat  that  the  plant 
 grows  and  performs  its  functions  ;  and  astonishing  to  say  the 
 rays,  both  of  light  and  heat,  which  fall  on  the  plant  are  absorbed 
 into  it  and  fixed  there. 
 
 That  is  to  say,  the  chemical  changes  necessitated  in  the  plant 
 by  the  light  and  heat,  result  in  these  factors  of  change  being 
 themselves  incorporated,  with  the  new  wood,  &c»,  in  such  a  way 
 as  to  be  retained  there  in  union  with  the  atoms  of  carbon  and 
 other  constituents  of  the  tissue  and  products  of  the  plant. 
 Thus  fixed  they  may  remain  for  ages,  until  the  wood,  &c.,  is 
 itself  subjected  to  change,  and  then  either  as  wood  or  as  coal 
 (if  turned  into  such)  it  will — if  burnt — again  give  out  that 
 light  and  heat  which  it  received  and  appropriated  during 
 growth. 
 
 Hitherto  I  have  spoken  of  Chemical  Decomposition  only  as 
 produced  by  motion,  and  heat,  and  light,  but  now  I  must  give  a 
 familiar  instance  in  which  you  can  produce  great  chemical 
 change  and  movement  amongst  atoms  by  simply  mixing  two 
 chemicals  together.  Add  tartaric  aeid  to  a  solution  of  car- 
 bonate of  soda  and  a  great  commotion  ensues,  owing  to  the 
 superior  affinity  of  the  tartaric  aeid  for  the  soda  ;  and  which 
 acid  displaces  the  carbonic  acid  in  previous  union  with  the 
 soda,  and  the  latter  acid  is  turned  out  and  escapes  by  violent 
 effervescence. 
 
 This  instance  is  but  a  typical  example  of  chemical  decom- 
 position in  general,  and  may  occur  in  thousands  of  different 
 ways  in  different  chemicals,  and  producing  not  only  chemical 
 transformation,  but  the  manifestation  in  many  cases  of  heat, 
 and  light,  and  electricity,  &c. 
 
 I  will  next  speak  of  electricity  and  chemical  affinity  con- 
 jointly. The  electrical  spark  will  produce  heat,  light,  chemical 
 change,  and  movement. 
 
 Faraday  showed  also  that  electricity  produces  magnetism, 
 and  magnetism  electricity — that  indeed  you  cannot  produce 
 the  one  without  the  other. 
 
 Again,  electricity  will  set  in  motion  chemical  affinity  or 
 decomposition,  and  conversely  chemical  change  will  produce 
 
THE  PHYSICAL  FORCES.  123 
 
 heat,  light,  electricity,  motion,  &c.  To  show  this,  place  pieces 
 of  zinc  and  copper  in  an  acid — that  is,  make  a  voltaic  battery. 
 The  acid  attracts  the  metal  and  sets  up  chemical  action,  and 
 the  result  is  that  this  chemical  action  by  producing  a  change 
 of  state,  sets  free  electricity,  which  being  conducted  by  "  the 
 poles  "  or  wires  of  the  battery  can  there  be  made  manifest  in  the 
 following  different  ways  : — 
 
 Bring  the  poles  together  and  heat,  light,  motion,  &c.,  will 
 be  produced  as  witnessed  in  the  dazzling  electric  light. 
 
 Or,  to  produce  chemical  change  only,  plunge  the  wires  con- 
 stituting "  the  poles  "  of  the  battery  into  water,  and  wonderful 
 to  say  the  molecules  of  water  will  have  such  motion  imparted 
 to  them  that  they  will  be  broken  up  into  their  constituent 
 gases  ;  and  what  is  most  marvellous  the  oxygen  will  always 
 be  given  off  at  one  pole  and  the  hydrogen  at  the  other. 
 
 This  is  electrolysis  or  electro-chemical  decomposition. 
 Numbers  of  compounds  in  solution  may  have  the  molecular 
 states  of  their  atoms  broken  up  thus,  by  the  voltaic  current,  and 
 curious  to  say  of  the  atoms  so  dissevered,  as  above  noted,  those 
 composing  a  given  element  will  always  be  evolved  by  the  same 
 pole — the  positive  pole  or  the  negative  pole  as  the  case  may 
 be.  Some  elements  that  is  to  say,  always  appearing  at  the 
 positive  pole  and  others  always  at  the  negative. 
 
 Lastly,  I  will  say  a  few  words  specially  as  to  motion. 
 
 We  saw  how  the  motion  of  striking  the  lucifer  match  pro- 
 duced chemical  change,  and  light,  and  heat.  We  have  seen 
 also  that  chemical  change — that  is,  the  movement  and  change 
 of  place  of  the  infinitely  small  atoms  of  matter — could  be  pro- 
 duced by  heat,  and  light,  and  electricity  ;  and  that  chemical 
 change  could  also  itself  interchangeably  produce  all  these. 
 
 We  have  seen,  too,  that  motion  can  be  produced  by  heat — as 
 by  the  production  of  steam  which  drives  the  engine:  also  that 
 light  can  cause  motion,  as  in  the  growth  and  nutrition  of 
 plants  ;  and  it  remains  only  in  this  brief  summary  of  an  im- 
 mense subject,  to  remind  the  reader  that  electricity  and  mag- 
 netism can  also  both  of  them  produce  motion,  not  merely 
 amongst  atoms  but  even  in  large  masses  by  means  of  their  at- 
 
124  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 tractions  and  repulsions.  Rub  a  piece  of  sealing-wax  or  glass 
 with  clotli  or  silk,  and  the  friction  will  cause  such  a  change  of 
 tttate  in  the  glass  or  wax  as  to  set  free  electricity,  and  this 
 force,  thus  made  evident  by  motion  (rubbing),  can  itself  pro- 
 duce motion  by  attracting  pieces  of  paper,  &c.;  indeed  by  using 
 well-known  methods  you  may  lift  hundreds  of  pounds'  weight. 
 So  likewise  as  to  magnetism  ;  it  can  produce  motion,  as  we 
 see  in  the  oscillation  of  the  needle  of  the  mariner's  compass — 
 the  attraction  by  a  magnet  of  iron  filings,  &c. 
 
 From  the  above  short  survey  of  this  marvellous  subject,  it 
 can,  I  hope,  be  understood  by  the  reader  that  in  the  correlated 
 forces  we  have  a  most  striking — nay  !  miraculous  instance  of 
 ^'  Continuity''''  (as  see) — that  is  to  say,  that  the  force,  or  essence, 
 or  energy,  whatever  it  may  be  and  whatever  you  may  call  it, 
 that  constitutes  heat,  light,  &c.  &c.,  is  never  lost,  but  merely 
 changes  from  one  form,  or  kind,  or  state,  into  another,  in  a 
 perpetual  series  of  everlasting  transformations,  each  one  form 
 being  capable  of  producing  or  changing  into  one  or  more  of  the 
 others — motion,  for  example,  being  readily  transformed  into 
 heat,  or  heat  into  motion,  &c. 
 
 My  illustrations  have  necessarily  been  scanty,  and  my  ex- 
 planations brief,  but  I  hope  I  have  adduced  sufficient  to  show 
 the  unscientific,  that  in  the  six  correlative  powers  we  have  a 
 protean  force  which  is  able  to  assume  the  most  astounding 
 changes  and  varieties  of  form,  according  to  some  mechanical 
 law  we  are  totally  unacquainted  with. 
 
 But  what  is  the  real  nature  of  this  force  or  forces  ? 
 
 As  to  this  I  can  say  but  little  :  it  is  one  of  the  mysteries  of 
 Creation o  Experiment  demonstrates  that  heat  and  light  are 
 kindred  in  their  mechanical  constitutions,  and  that  they  con- 
 sist of  vibrations  of  "  a  something  "  which  is  called  aether,  and 
 it  seems  pretty  certain  that  this  "  wave  theory  "  is  correct  ; 
 but  why  they  vibrate  we  do  not  know.  (For  theory  of  waves 
 see  article  on  *'  Soimd,'^  also  article  on  "  Colour^) 
 
 Then  of  the  nature  of  magnetism  and  electricity  we  know 
 even  less,  and  can  only  say  they  are  changes  of  the  state  of 
 
THE  PHYSICAL  FORCES.  125 
 
 "  something  "  which  produces  changes   in  the   state  of  other 
 things,  both  of  matter  and  forces. 
 
 Some  persons  have  thought  that  whereas  light  consists 
 probably  of  the  vibrations  of  "  aether  "  in  a  particular  manner, 
 so,  that  electricity  and  magnetism  may  depend  also  on  different 
 kinds  of  strain  or  wave  motion  of  this  same  "  cether," — either  of 
 that  of  space,  or  of  the  "  tether  "  that  permeates  all  substances. 
 But,  of  course,  this  is  all  hypothesis. 
 
 So  too  of  "  Chemical  affinity,^''  we  do  not  know  exactly  why 
 it  acts  as  it  does,  or  what  its  force  really  consists  in  ;  we  can 
 only  say  that  it  depends  on  the  different  motions  and  appe- 
 tencies or  repulsions  of  the  atoms  of  the  various  kinds  of 
 matter  being  made  manifest,  when  such  atoms  are  loosened 
 from  their  previous  condition  by  heat  or  what  not,  and  so 
 being  rendered  free,  are  able,  through  their  inherent  qualities 
 and  attractions,  to  arrange  themselves  afresh  under  the  new 
 conditions,  in  the  order  compelled  by  such  endowed  qualities 
 and  attractions. 
 
 So  also  as  to  the  quality  of  moiion,  force,  or  energij — all  we 
 can  say  of  it  is,  that  it  is  movement,  or  the  capacity  to  move 
 or  to  do  work.    As  to  what  it  is  essentially,  we  know  nothing. 
 
 We  can  only  judge  of  motion,  or  force,  or  energy  by  wit- 
 nessing its  effects  ;  and  when  we  say  that  gunj^owder  or  coal 
 contain  in  them  a  store  of  potential  energy,  we  only  know 
 that  they  do  contain  the  capacity  for  producing  movement 
 and  doing  work.  The  gunpowder  will,  if  inflamed,  expand 
 suddenly  by  the  production  of  gases  resulting  from  chemical 
 changes  induced  by  heat,  and  in  such  explosion  will  give 
 liberty  to  enormous  force. 
 
 And  so  likewise  as  to  coal  :  on  being  subjected  to 
 chemical  change  by  heat,  it  will,  though  in  a  less  rapid  way, 
 give  off  its  equivalent  of  force  or  energy;  but  as  to  what  this 
 acting  force  or  energy  really  is,  we  know  nothing  more  than 
 that  it  is  motion — and  as  to  what  potential  force  is,  we  know 
 nothing  more  than  that  it  is  the  capacity  for  movement  in 
 store.     (See  "  £'?2fr/7?/.") 
 
 I  had  intended  to  say  more  of  each  of  the  correlatives  sepa- 
 
126  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 rately,  and  of  what  little  we  can  surmise  as  to  the  essential 
 nature  and  qualities  of  each,  but  I  have  already  so  far  ex- 
 ceeded the  space  allotted  to  the  subject,  that  I  must  be  content 
 to  enlarge  only  on  the  nature  of  heat  and  motion  as  deciphered 
 by  the  "  Dynamical  Theory  of  Heat" 
 
 The  dynamical  or  force-producing  power  of  heat  is  a  theory 
 of  the  first  importance,  not  only  in  regard  to  the  chemistry  and 
 physics  of  inorganic,  but  also  of  organic  things. 
 
 Wherever  there  is  active  generation  of  heat,  there  is  move- 
 ment, and  it  is  for  this  reason  that  heat  has  been  called  a  mode 
 of  motion  ;  not  that  heat  is  the  only  mode  of  motion,  because, 
 as  we  have  seen,  light  will  produce  molecular  motion,  as  in 
 the  atoms  of  silver  salt  when  decomposed  in  the  photographic 
 process.  Electricity  will  produce  motion,  as  witnessed  in  its 
 power  of  attraction,  repulsion,  &c.  Magnetism  will  produce 
 motion,  as  we  see  also  in  its  power  of  attraction  and  repulsion; 
 and,  lastly,  chemical  change  will  produce  motion. 
 
 Nevertheless,  although  we  know  motion  can  be  produced  by 
 all  the  other  correlatives  besides  heat,  it  is  heat  that  is  looked 
 on  as  the  most  usual  mode  of  occasioning  new  molecular  motion, 
 or  decomposition,  in  atoms  and  molecules  ;  and  this  is  the  case 
 whether  such  atoms  or  molecules  compose  an  inorganic  sub- 
 stance, or  whether  they  form  part  of  an  organic  structure. 
 
 I  suppose  this  habit  of  looking  at  heat  as  the  principal 
 agent  concerned  in  motion,  has  been  because  it  is  so  manifest 
 to  our  senses,  and  because  flame  is  such  a  ready  way  of  setting 
 up  chemical  and  physical  change — as  witness  our  fires,  our 
 candles,  our  steam  engines,  &c. 
 
 But  when  one  reflects  on  it,  there  is  no  real  reason  why 
 heat  should  be  so  generally  looked  on  par  excellence  as  the 
 mode  of  motion. 
 
 Nevertheless,  a  description  of  the  mode  of  the  action  of  heat, 
 in  a  dynamical  sense,  is  so  good  a  way  of  exemplifying  the 
 manner  in  which  motion  is  produced  by  the  interaction  of  the 
 correlative  forces,  that  I  will  give  a  description  of  the  process 
 we  call  "  hurning,^^  and  if  I  am  guilty  of  some  tautology  I 
 must  ask  to  be  forgiven,  as  it  is  so  very  important  that  this 
 
THE  PHYSICAL  FORCES.  127 
 
 subject  should  be  understootl,  not  only  because  the  action  of 
 heat  is  so  very  importaut  a  process,  but  because  the  commo- 
 tion and  changes  of  place,  &c.,  produced  amongst  the  atoms  of 
 matter  by  heat,  may  be  taken  as  representative  in  considerable 
 degree  of  the  changes  of  place,  &c.,  caused  amoDgst  atoms  by 
 the  other  correlative  forces. 
 
 Set  fire  to  some  coal,  and  the  agitation  j^roduced  thereby 
 amongst  its  constituent  molecules  is  so  great  as  to  cause 
 them  to  be  broken  up  ;  for  the  heat,  and  motion  of  the  flame 
 which  lit  the  fire  communicates  such  an  acceleration  of  the 
 normal  vibrations  of  the  molecules,  and  atoms  of  the  coal,  that 
 the  movement  soon  becomes  so  general,  and  so  extreme,  as  to 
 cause  disunion  or  disseverance  between  all  the  constituent 
 atoms,  and  the  formation  of  a  gas  is  the  result,  which,  itself 
 burning,  adds  further  to  the  flaming  and  heat. 
 
 These  chemical  and  physical  changes  thus  set  up,  spread, 
 and  spread,  till  the  whole  bulk  of  coal  becomes  a  moving, 
 roaring  mass  of  fire. 
 
 Let  us  ponder  on  this.  We  have  seen  that  molecules  of 
 gas  are  mutually  repellent  (see  "  Repulsion  "),  and  now  we  see 
 that  heat  can  break  up  a  solid,  and  convert  it  into  gas,  which 
 then  burns  and  disappears. 
 
 How  can  this  be  ?  Why  it  would  seem  that  heat  must 
 either  get  between  the  atoms  and  overpower  in  some  way 
 their  natural  attractions  and  cause  them  to  become  repellent 
 of  one  another  ;  or  it  must  so  increase,  or  alter  their  vibrations 
 that  cohesion  is  no  longer  possible  or  endurable  ;  and  in  this 
 or  some  other  way  the  atoms  become  so  shaken  or  loosened,  or 
 disconsonant  in  their  relations  to  one  another,  that  eventually 
 they  break  up  their  union,  and  drive  one  another  apart. 
 
 And  this  is  the  case  not  only  in  coal,  but  in  hosts  of  other 
 things. 
 
 Apply  heat  cautiously  to  any  one  of  numberless  solids,  and 
 it  would  seem  that  the  component  atoms  will  first  alter  as  to 
 shape,  or  vibration,  or  attraction — one  or  all — and  the  mass 
 will  soften,  and  finally  melt,  in  consequence  we  may  suppose 
 of  the  cohesion  of  its  atoms  being  loosened. 
 
128  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Continue  to  supply  heat,  and  eventually  the  atoms  become 
 so  repugnant  of  one  another,  that,  as  in  the  case  of  coal,  they 
 fly  off  as  vapour,  or  as  gas.  The  same  too  occurs  with 
 liquids. 
 
 Now  it  is  common,  as  I  have  already  said,  to  consider  that  it 
 is  heat  only  which  acts  as  an  active  agent  in  this  disseverance, 
 but  really  we  may  fairly  believe  that  in  the  act  of  burning,  all 
 the  other  correlative  forces  are  more  or  less  set  in  motion,  and 
 may  assist  in  the  dissolution. 
 
 But,  however  that  may  be,  I  wish  here  particularly  to 
 point  out  that  in  whatever  way  the  dynamical  power  of  heat, 
 or  chemical  decomposition,  may  act  in  destroying  the  cohesion 
 between  previously-associated  atoms,  and  causing  them  to 
 spring  asunder  in  consequence  of  altered  vibrations,  &c.,  it  is 
 at  this  very  time  when  they  are  so  forced  apart,  and  driven 
 into  unwonted  movements,  that  they  are  in  the  most  fit  state 
 to  yield  to  new  attractions,  and  to  unite  with  other  sorts  of 
 atoms  they  may  come  in  contact  with,  so  as  to  form  new  com- 
 binations. 
 
 To  illustrate  this,  let  us  return  to  the  case  of  the  coal  fire 
 which  we  left  roaring  with  dancing  flames. 
 
 In  this  case  the  atoms  of  carbon  and  hydrogen,  &c.,  which 
 had  constituted  the  mass  of  cold  coal,  had  become  so  active  in 
 motion  that  they  were  rapidly  passing  away  in  a  changed 
 state,  soon  to  leave  only  mineral  ashes  behind.  What  has 
 become  of  them  ?  We  have  seen  that  when  coal  is  heated, 
 the  atoms  which  compose  it,  are  at  a  certain  stage  of  the  heat- 
 ing so  affected,  that  they  separate  from  their  old  partnerships, 
 and  when  so  torn  from  their  old  companions,  they  rush  ofl*  by 
 the  impulse  which  has  been  given  them,  which  motion  they  in 
 turn  communicate  to  others  by  their  own  increased  motion. 
 But  though  they  have  been  thus  torn  from  their  old  friends, 
 still  the  natural  appetencies  inherent  in  them  for  nnion  with 
 anything  which  their  endowed  qualities  are  consonant  with, 
 and  suited  to,  is  ever  strong  within  them. 
 
 The  consequence  is,  that  in  the  case  of  coal,  the  instant  any 
 of  its  atoms  of  Carbon  or  Hydrogen  are  separated   from  their 
 
THE  PHYSICAL  FORCES.  129 
 
 union  as  solid  coal,  and  fly  oif,  they  are  at  that  moment  just  in 
 a  fit  state  to  form  a  new  combination  with  any  suitable  element 
 they  may  come  in  contact  with. 
 
 Now  mark  the  following.  We  all  know  a  fire  will  not  burn 
 unless  supplied  with  air.  We  know  too  that  the  air  contains 
 oxygen  in  a  state  ever  ready  to  combine  with  appropriate 
 things.  It  results  therefore  that  when  the  atoms  of  Carbon 
 and  Hydrogen  are  separated  from  the  solid  coal  in  the  act  of 
 burning,  they  immediately  come  in  contact  with  the  air  which 
 is  rushing  in  through  the  bars  of  the  grate,  and  thence  between 
 the  pieces  of  coal. 
 
 See  then  what  occurs  ;  the  atoms  of  hydrogen,  and  carbon 
 just  set  free  in  a  nascent  state,  and  uncombined,  and  longing 
 as  it  were  for  fresh  union,  spring  towards  the  oxygen  that  is 
 passing  through  the  fire,  and  its  atoms  too  being  ever  eager  for 
 appropriate  union,  these  several  elements  unite  together  and 
 form  at  least  two  fresh  things.  The  hydrogen  and  oxygen 
 form  watery  vapour ;  and  the  carbon  and  oxygen  form  car- 
 bonic acid,  both  of  which  newly-made  compounds  rush  up  the 
 chimney  to  perform  their  proper  uses  elsewhere. 
 
 But  mark  again,  that  it  is  when  the  atoms  of  carbon  and 
 hydrogen  leave  the  state  of  solid  coal  and  pass  oif  in  an  uncom- 
 bined state, — that  it  is  at  this  very  moment  of  disseverance, 
 and  passage  from  one  state  into  another,  that  their  movement 
 or  vibration  is  the  greatest  ;  consequently  that  as  heat  is  a 
 mode  of  motion,  it  is  at  this  very  instant  of  disunion  that  their 
 agitation  being  supreme, — it  is  then  that  they  form  the  flame 
 which  perpetuates  the  conflagration  and  decomposition  ;  and 
 it  is  then,  that  they  form  the  new  combinations  as  just  de- 
 scribed. 
 
 And  thus  the  fire  burns,  and  thus  the  dynamical  power  of 
 heat  is  rendered  evident. 
 
 Let  us  now  consider  the  dynamical,  or  motion-causing 
 power  of  heat  as  utilized  in  machines  of  man's  manufacture. 
 By  the  motion  of  your  hand  you  give  motion  to  the  match,  and 
 this  motion  by  the  friction  of  the  match  on  the  box,  causes  the 
 chemicals  of  which  it  is   composed  to   evolve  heat,  and  the 
 
 K 
 
I30  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 other  correlatives  ;  and  these  perpetuate  the  movement  by 
 communicating  agitation,  and  chemical  change,  to  the  atoms 
 and  molecules  of  the  coal  as  this  lies  in — say  the  furnace  of  the 
 engine.  The  coal  burns,  and  in  so  doing  its  atoms  are  dis- 
 severed, and  the  heat  occasioned  by  their  burning,  or  dis* 
 ruption,  communicates  movement  to  the  molecules  of  the  water 
 in  the  boiler.  The  water  itself  soon  moves,  and  presently 
 l)oils,  and  in  a  short  time  the  heat  and  motion  imparted  to  the 
 water  become  so  great,  and  the  disseverance  of  its  molecules 
 so  rapid,  and  the  violent  efforts  of  these  to  escape  as  steam  so 
 vigorous,  that  the  engineer  is  able  to  utilize  their  endeavours  ; 
 and  so  by  pistons  and  cranks,  &c.,  he  conveys  on,  from  the 
 agitated  atoms,  their  motion,  and  communicates  it  by  ingenious 
 contrivances  to  the  wheels  of  the  railway-carriage,  or  the  screw 
 of  the  steamship,  &c. 
 
 And  thus  we  see  that  the  motion  of  the  train,  or  the  steamer, 
 is  but  the  continuance  of  the  motion  communicated  to  the 
 match,  and  passed  on  by  the  coal  to  the  water,  and  by  its 
 molecules  to  the  engine,  piston,  &c. 
 
 In  this  case  of  the  combustion  of  coal,  and  the  steaming  of 
 water,  we  have  apt  instances  of  the  effect  of  motion,  and  of 
 chemical  change  as  produced  hy  heat ;  and  conversely  of  the 
 coal,  and  the  steam,  by  their  burning,  and  vapourization  re- 
 ppectively,  producing,  in  turn,  both  heat  and  motion. 
 
 I  have  thus  demonstrated  the  dynamical,  or  force,  or  motion- 
 ])roducing  power  of  heat  when  the  conditions  are  such  as  to 
 give  rise  to  flame  ;  but  I  must  now  speak  of  a  slower,  and  even 
 more  important  species  of  burning,  or  oxidation,  where  the 
 combustion  takes  place  imtlwut  flame. 
 
 This  occurs  where  "  Chemical  Affinity,"  "  Heat,"  and  the 
 other  correlatives  cause  chemical  change,  or  decomposition, 
 without  producing  flaring  (the  rusting  of  iron  for  example), 
 and  takes  place  in  a  vast  variety  of  instances,  for  examples  of 
 which,  as  occurring  in  inanimate  things,  I  must  refer  to  the 
 previous  part  of  this  article  on  the  "  Correlative  ForeeSi^\ 
 "  Chemical  Affinity,^^  &c. 
 
 But  there  are  instances  even  more  remarkable,  and  inte- 
 
THE  PHYSICAL  FORCES.  131 
 
 resting  than  those  there  given  ;  and  these  are  the  astonishing 
 chemical  processes — such  as  the  oxidation  and  transformation 
 of  food  ;  and  blood  ;  and  tissue — which  take  place  in  animals, 
 and  in  which  the  dynamical  power  of  heat  and  its  correlatives 
 may  be  traced  out  as  plainly  as  in  the  case  of  the  coal  and 
 water  in  the  steam  engine  ;  but  to  save  space  1  shall  for  the 
 present  defer  this  aspect  of  our  subject,  and  also  the  conside- 
 ration of  the  exact  mechanical  equivalent  of  heat,  see  "  Food^^ 
 "  Transformation  of  Energu,''  "  Animal  Heat,''  "  Nutrition,'" 
 &c. 
 
 As  a  last  word  I  will  finally  add  as  a  compendium  of  my  re- 
 marks on  the  Correlative  Forces,  that  it  must  ever  be  borne 
 in  mind  that  what  those  forces  really  do,  is  to  affect  the  atoms 
 of  matter  in  such  various  modes,  and  degrees, — according  to  the 
 kind  of  atoms  affected,  and  according  to  the  special  kind  of 
 mode  and  degree, — as  to  produce  exalted  or  unwonted  move- 
 ments and  changes  amongst  such  atoms  ;  and  that  in  so  doing, 
 various  manifestations  are  produced,  which  are  directly  evident 
 to  our  senses,  or  detectable  by  our  instruments — such  as  motion, 
 burning,  electric  currents,  &c. 
 
 In  fine  that  it  is  "  the  correlative  forces,"  working  with 
 gravitation,  and  the  other  attractions,  which  cause  all  the 
 phenomena  in  which  matter  is  concerned  short  of  those  com- 
 manded by  a  further  force — "  the  Vital " — which  we  shall 
 consider  by-and-by. 
 
 Energy  or  Force. — Although  I  have  previously  spoken  of 
 "Energy"  when  discussing  "motion"  as  one  of  the  ^^Co- 
 related  Forces,'"  it  is  needful  that  I  should  say  more  on  this 
 very  difficult  and  very  obscure  subject. 
 
 The  word  energy  in  a  i^lujsical  sense  ^  expresses  the  capacity 
 to  move,  or  to  do  work  ;  and  is  synonymous  in  its  meaning 
 with  the  word  "  force." 
 
 Physical  Energy  is  spoken  of  as  possessing  two  states,  or 
 modes.  When  in  action  it  is  called  acting,  or  "Kinetic 
 energy  :  "  when  in  reserve,  "  potential  energy." 
 
 '  The  reader  must  observe  that  I  am  not  speaking  here  of  "energy  " 
 as  a  quality  of  the  mental  will. 
 
 K   2 
 
132  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 For  example,  when  coal  is  in  the  pit  its  energy  is  potential — 
 when  it  is  burning  in  the  furnace  and  causing  water  to  boil, 
 and  form  the  steam  which  drives  the  engine,  its  energy  is 
 Kinetic. 
 
 Similarly,  wlien  I  sat  down  to  write  this,  my  brain  cells, 
 and  the  muscles  of  my  hand,  possessed  stores  of  potential 
 energy — which  potential  energy  has  since  been  rendered 
 active  or  Kinetic,  in  placing  these  thoughts  on  paper.  After 
 a  time  the  potential  energy  stored  in  my  brain  cells  and 
 muscles  will  be  used  up  chemically,  and  otherwise,  in  doing 
 work, — and  they  will  become  tired.  I  shall  then  rest  them, 
 and  by  taking  food  enable  them  to  abstract  from  such  food  a 
 fresh  supply  of  energy  for  use  another  time. 
 
 Physical  energy  then  is  a  force,  which  being  contained  in  a 
 potential  form  in  a  thing,  may,  in  changing  into  the  Kinetic 
 form,  do  work  ;  and  in  so  doing  may  be  transformed  into  heat, 
 motion,  light  (see  "  Correlative  forces  "),  and  may  even,  in  the 
 case  of  its  liberation  in  brain  and  nerve  cells,  be  able  to  render 
 active  those  mysterious  processes  of  the  vital  force — both 
 organic  and  mental — which  are  peculiar  to  them,  and  are 
 manifested  as  nerve  action,  nutrition,  consciousness,  voli- 
 tion, &c. 
 
 According  to  this  therefore,  it  would  hardly  be  an  over- 
 strained figure  of  speech  to  say  that  ph 2/ si cal  potential  energy 
 consists  of  the  essence  of  all  the  co-related  forces,  ready  to  be 
 developed  in  any  of  its  specific  forms,  according  to  the  kind 
 of  call  that  may  be  made  upon  it  for  active  manifestation,  and 
 according  likewise  to  the  kind  of  matter  it  may  be  associated 
 with,  or  have  to  act  upon.  I  may  say  also  that  in  inanimate 
 things,  the  physical  energy  of  gravitation  and  all  the  other 
 attractions,  and  all  the  co-related  forces,  act  in  invariable  modes; 
 but  on  the  contrary  in  animate  or  living  organisms  that  all  the 
 attractions  and  all  the  co-related  forces — also  the  energy  by 
 which  the  atoms  of  matter  work  in  their  fundamental  consti- 
 tutions, may  be  constrained,  as  I  stated  just  now,  to  work  in  a 
 different  manner  to  what  they  do  in  inanimate  things — con- 
 strained  that  is  in  such  ways,  as,  within   certain  bounds  and 
 
THE  PHYSICAL  FORCES. 
 
 laws   to  be  subservient  to  the  vital  force  in  contributing  to 
 tlie  various  actions  in  which  life  consists. 
 
 But  the  reader,  after  all  my  pains  may  say,  "  You  puzzle  me 
 sorely  by  the  number  of  names  you  make  use  of,  and  the 
 number  of  forces  you  describe,  and  the  number  of  powers  and 
 qualities  you  attribute  to  the  atoms  of  matter.  You  speak  of 
 the  attractions,  and  the  correlative  forces,  &c.  5  and  lastly,  you 
 have  spoken  of  a  quality  or  force  you  call  '  energy,'  but  even 
 when  you  make  use  of  the  word  '  energy  '  you  don't  always 
 adhere  to  that  word,  but  sometimes  call  it  '  force '  or  '  motion.' 
 Is  energy  a  separate  thing  ?"  Well !  the  fact  is,  the  word 
 "  energy,"  as  I  have  stated,  only  expresses  the  inherent 
 capacity  to  do  work  hy  means  of  the  various  forces  and  the 
 qualities  of  the  atoms  all  acting  together.  If  a  stone  falls,  it 
 does  work,  and  exjDends  energy,  or  force,  hy  means  of  the 
 attraction  of  gravitation  acting  on  its  substance  ;  and  in  like 
 manner  it  is  the  work  performed  by  the  energy  of  heat, 
 chemical  action,  &c.,  wdiich  produces  the  phenomena  peculiar 
 to  them  ;  and  it  is  the  work  compelled  by  the  vital  energy  of 
 the  spirit,  which  in  organisms  conforms — within  certain 
 degrees  and  limitations — all  the  physical  processes  which  con- 
 stitute life,  to  the  act  of  living,  and  even  of  thinking. 
 
 Lastly,  it  may  be  asked  what  physical  energy  is  essentially  ? 
 I  can  only  reply  we  do  not  know.  Some  have  thought  it  is 
 God's  will  visibly  manifested,  but  for  myself  I  think  this  cannot 
 be  so  in  a  direct  sense,  because  organic  physical  energy  is  often 
 displayed  in  the  furtherance  of  evil;  as  for  example  in  the  pro- 
 duction of  venom,  and  rapacious  teeth,  claws,  &c.,  which,  in 
 my  article  on  "  Rapacity  "  Vol.  II.,  it  will  be  seen  came  in  my 
 opinion  from  the  action  of  the  Evil  One,  on  matter  and  organi- 
 zation; and  it  is  impossible  to  believe  that  God's  ivill  could  be 
 used  by  Satan,  whatever  may  be  his  power  to  pervert  God's 
 worJcs. 
 
 In  regard  then  to  the  exact  quality  of  "  energy  "  we  can  say 
 nothing  ;  we  have  to  leave  that  question — like  so  many  other 
 mysteries  in  God's  creation — as  beyond  our  capacities  to  fathom. 
 
134  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 At  the  same  time,  as  believers,  it  is  most  interesting  to  noie 
 that  this  "  innermost  factor,''^  if  I  may  so  say,  of  the  machinery 
 of  God's  creation,  has  been,  as  I  hold — and  as  I  have  just 
 Iiinted — touched  in  some  instances  in  this  world  by  the  in- 
 fluence of  evil.  (I  shall  enlarge  on  this  in  the  second  volume 
 as  already  stated.) 
 
 Sources  of  Physical  Energy. — Whatever  doubt  there  may 
 be  however  as  to  the  exact  nature  of  energy,  there  is  none  as 
 to  where  it  comes  from  physically ;  or  at  least  no  doubt  as  to 
 the  sources  from  whence  comes  the  force  or  influence  that  makes 
 physical  energy  active. 
 
 These  sources,  to  mention  the  most  important,  are  {a)  Che- 
 mical decomposition,  such  as  arises  from  the  interactions  of  the 
 primal  energy  or^force  inherent  in  different  sorts  of  matter — as 
 for  example  the  rusting  of  iron  when  it  comes  in  contact  with 
 oxygen.  (5.)  Then  there  is  the  heat,  &c.  experienced  on  the 
 surface  of  the  earth  by  conduction  from  the  heat  of  its  interior, 
 and  by  the  action  of  volcanoes,  hot  springs,  &c. 
 
 (c.)  There  is  also  the  heat,  &c.  produced  by  the  friction  of 
 the  axial  rotation  of  the  earth  within,  and  against,  the  great 
 tidal  waves,  (d.)  But  lastly  and  most  important  of  all,  is  the 
 energy  received  on  the  earth  from  the  sun  in  the  form  of 
 heat,  light,  magnetism,  &c.,  and  which,  as  we  proceed,  we  shall 
 see  more  and  more  are  the  most  important  agents  in  rendering 
 active,  multitudes  of  actions,  both  inorganic  as  well  as  organic, 
 that  could  not  otherwise  take  place  ;  and  this  applies  in  a 
 most  remarkable  manner  to  the  case  of  organisms,  and  their 
 digestion  and  transformation  of  food  in  aid  of  nutrition. 
 
 It  is  the  light,  and  heat,  &c.  received  from  the  sun  which  not 
 only  in  inorganic  things  causes  fluidity  of  water,  and  evapora- 
 tion ;  compels  oxidation,  both  by  flaming  and  by  non-flaming  ; 
 assists  in  bringing  about  currents  in  the  air  and  ocean,  besides 
 hosts  of  other  actions  ;  but  also,  most  importantly — as  aifect- 
 ing  organisms — enables  the  plant  to  silently  appropriate  in- 
 organic food,  and  convert  it  in  such  a  way  as  to  render  the 
 organism  capable  of  performing  all  the  various  organic  acts  of 
 life  and  growth,  &c.     During  growth  the  plant,  as  I  shall  show 
 
THE  PHYSICAL  FORCES.  135 
 
 hereafter,  stores  up  heat,  &c.,  &c.,  all  of  which  may  be  set  free 
 again  bj  burning  by  fire  ;  or  if  the  plant  is  eaten  by  an  animal, 
 this  heat,  &c.  may  be  utilized  by  the  animal  in  stimulating  its 
 growth  and  functions  (see  "  Transformation  of  Energf'). 
 MarJc^  therefore^  in  regard  to  animals,  that  their  physical  energy 
 comes  in  the  first  place  from  the  sun.  That  is,  the  plant  is  first 
 caused  to  grow  by  the  sun,  and  then  the  animal  eats  the  plant, 
 and  in  digesting  it,  imbibes,  and  uses,  and  transforms,  the  energy 
 that  the  plant  had  originally  derived  from  the  sun.  Or  if  the 
 animal  instead  of  eating  a  plant,  eats  another  animal,  that,  pri- 
 marily must  have  got  its  energy  also  from  plant  food,  and  hence 
 from  the  sun. 
 
 All  this  will  be  traced  out  in  detail  further  on — what  I  wish 
 to  insist  on  here  is,  that  the  sun  is  the  principal  source  of  the 
 physical  energy  of  the  universe  ;  and  that  it,  especially,  renders 
 life  physically  possible  in  plants  and  in  animals. 
 
 In  connexion  with  this  subject,  however,  I  must  throw  out 
 one  hint  as  a  caution  against  error.  It  is  this.  Some  persons 
 perceiving  the  enormous  influence  of  the  sun,  have  said  that 
 the  sun  is  the  life  of  the  world,  and  that  the  world  (indeed  the 
 whole  solar  system)  and  all  in  it,  both  inorganic  as  well  as 
 organic,  lives  and  moves  as  a  vast  organism  of  many  parts,  but 
 one  complete  whole. 
 
 But  this  is  a  misinterpretation  of  what  life  really  is  ;  and  a 
 confounding  of  the  true  meaning  of  the  word  motion :  and 
 understanding  the  two  as  if  synonymous.  Persons  who  labour 
 under  this  confusion  of  ideas,  forget  that  life  consists  in  some- 
 thing more  than  mere  mechanical  motion  of  a  physical  kind. 
 Granted  that  the  heat,  and  light,  and  other  co-related  forms  of 
 energy  received  from  the.  sun,  working  with  gravitation  and 
 the  other  attractions,  do  cause  fuudamentarily  all  purely 
 physical  phenomena,  still  it  is  a  fact,  as  I  shall  show  further  ou, 
 that  in  order  to  cause  true  vital  phenomena  to  be  manifested, 
 there  must  be  present  a  further  kind  of  force,  or  energy,  to 
 any  I  have  yet  described,  but  which  I  shall  dwell  on  hereafter. 
 (See  "  Vital  Force:') 
 
 Transformation  and  Conservation  of  Energy.  —  In  the 
 
136  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 article  on  the  "  CoiTclative  Forces "  it  bas  been  shown  how 
 marvellously  these  forces  can  severally  change  the  one  intO' 
 the  other — motion  into  heat — heat  into  motion,  &c.  &c.  And  it 
 was  pointed  out  also  as  to  these,  that  in  the  same  way  as  it  is 
 impossible  to  destroy  matter  ;  and  that  under  all  €irciimstanee& 
 producing  change,  matter  merely  alters  its  form — so  it  is  my 
 duty  now  to  urge,  that  energy  as  manifested  in  the  co-related 
 forces  can  likewise  never  be  destroyed  ;  but  can  only  be 
 changed  in  its  mode,  or  condition  ;  although  in  a  future  article 
 on  the  "Dissipation  of  Emergi^^''  I  shall  show  that  it  can  be — if 
 I  may  so  say — degraded. 
 
 Seeing  therefore  from  the  study  of  the  co-related  forces  that 
 in  all  probability  no  action  of  force  or  energy — not  even  the 
 fall  of  a  pin,  or  the  buzzing  of  an  insect  in  the  air — is  ever 
 completely  destroyed,  and  lost  ;  but  that  the  motion,  &c.,  is 
 only  transformed  into  some  one,  or  more,  of  the  other  forces, — 
 so  it  has  become  general  to  speak  of  this  perpetual  preserva- 
 tion of  force,  as  the  Conservation  of  Energy. 
 
 This  theory  is  apparently  so  true  ;  and  it  is  so  astounding  ; 
 that  I  must  enlarge  somewhat  upon  it,  and  I  shall  do  so  under 
 two  headings.  I  shall  show  first  its  applicability  to  inanimate 
 things  ;  and  afterwards  how  it  helps  us  to  understand,  in  a 
 measure,  some  of  the  facts  concerning  the  functions,  ka,,  of 
 plants  and  animals. 
 
 1st.  Conservation  of  Energy  in  inorganic  things.  Dr.  Joule 
 has  had  the  glory  of  showing  by  means  of  the  motion  set  m 
 action  by  a  machine  of  his  invention,  how  it  is  possible 
 actually  to  measure  the  quantity  or  equivalent  of  heat  produced 
 by  a  given  amount  of  motion. 
 
 The  same  thing  also  has  been  proved  in  regard  to  chemical 
 action ;  and  the  result  is,  that  it  has  been  demonstrated  that 
 the  force  derived  from  the  chemical  decomposition  which  will 
 raise  the  temperature  of  a  pound  of  water  1°  Fahrenheit 
 would,  under  a  mechanical  mode  of  motion,  lift  772  pounds 
 weight  one  foot  high — that  is  to  say,  that  772  foot  pounds  are 
 the  dynamic  equivalent  of  1°  of  heat.  This  power  of  produc- 
 ing heat,  &c.,  by  chemical  decomposition  is  well  seen  in  the 
 
THE  PHYSICAL  FORCES.  137 
 
 dissolving  of  zinc  in  the  voltaic  battery  by  which  means  heat 
 may  be  rendered  manifest  as  in  the  electric  arc. 
 
 From  these  experiments  we  therefore  now  know  that  in 
 regard  to  motion,  and  heat,  and  chemical  action,  none  of 
 their  force,  or  energy,  is  really  lost  when  they  act :  and 
 the  same  is  the  case  in  regard  to  light,  electricity,  and 
 magnetism ;  consequently  we  may  feel  certain  that  in  all  the 
 multitudinous  actions  in  which  these  forces  come  into  play, 
 the  energy  of  each  manifestation,  however  trivial  it  may  be,  is 
 never  lost ;  but  that  it  is  *'  conserved^''  and  merely  transformed 
 into  some  other  kind,  or  mode. 
 
 But  the  tyro  may  say  he  cannot  believe  this.  For  example, 
 lie  may  say,  "  What  becomes  of  the  motion  of  the  railway 
 train  ?  "  "  What  becomes  of  the  heat  of  the  sitting-room  fire  ?" 
 Well  !  the  motion  of  the  railway  train  is  converted  into  heat  by 
 friction,  and  it  makes  the  rails  hot ;  and  the  rushing  of  the 
 train  through  the  air  heats  the  air  (also  by  friction)  in  its 
 passage,  and  this  heat  is  diffused  into  the  atmosphere,  or 
 absorbed  by  the  earth,  to  be  utilized  in  both  cases  in  various 
 ways.  Then  as  to  the  domestic  fire.  In  and  by  it,  not  only 
 all  those  changes  are  efiected  which  I  have  described  else- 
 where, but  the  heat  which  is  radiated  into  the  room,  aids  the 
 chemical  processes  of  your  body  in  carrying  on  the  functions 
 of  life,  and  assists  your  own  chemical  and  other  forces  in  pro- 
 ducing animal  heat,  &c.;  or  it  cooks  your  food,  &c. 
 
 Then  in  nature,  and  independent  of  the  doings  of  man, 
 hosts  of  cases  of  the  physical  transformation,  and  conser- 
 vation of  energy  are  constantly  taking  place.  Heat  causes 
 water  to  evaporate  into  the  air,  and  hence  rain,  &c.,  also 
 multitudes  of  chemical  changes,  transformations,  and  conser- 
 vations are  constantly  occurring — as  in  the  oxidation  of 
 rocks — the  action  of  light,  &c. :  but  I  have  no  room  to 
 multiply  examples. 
 
 2nd.  Conservation  of  energy  in  organic  bodies — plants,  and 
 animals.  In  considering  this,  we  will  first  take  a  mixed  case 
 — one,  that  is,  where  the  principle  of  the  transformation,  and 
 conservation  of  energy,  in  an  inorganic  thing,  may  contribute 
 
138  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 partly   to   the   continuity   of  force    in    inorganic   things,   and 
 partly  in  organic  bodies. 
 
 Thus  a  fire  burns — its  carbonic  acid  passes  up  the  chimney 
 and  is  conveyed  by  diffusion  to  the  country.  Arrived  there  it 
 may  be  absorbed  by  the  plants,  and  in  them  by  means  of  their 
 functions  of  nutrition,  &c.,  as  stimulated  to  action  by  the  heat 
 and  light,  &c.,  of  the  sun,  the  carbon  of  such  carbonic  acid 
 will  be  deposited  in  the  substance  of  the  plant,  and  the  oxygen 
 be  set  free,  and  given  off  into  the  air.  The  carbon  thus  fixed 
 in  the  plant  has  then  four  principal  careers  before  it ;  it  may 
 remain  in  the  plant  as  wood  till  the  plant  dies,  and  rots,  and  gives 
 up  its  constituents  to  nourish  other  plants ;  or  it  may  be  burnt  as 
 wood ;  or  perchance  may  be  turned  into  coal,  to  be  transformed 
 again  by  fire,  in  a  future  age,  into  heat,  light,  &c.;  or  the  plant 
 being  eaten  by  an  animal,  the  carbon  may  be  utilized  in  the 
 animal.  Then  as  to  the  oxygen  which  formed  part  of  the 
 carbonic  acid,  it,  on  being  set  free  from  its  carbon  by  the 
 plant,  may  pass  away,  and  unite  with  some  inorganic  thing  it 
 may  come  in  contact  with — say  iron — and  oxidize  it.  Or 
 instead  of  this  it  may  be  inhaled  by  an  animal,  and  go  to  con- 
 tribute to  its  life  and  nutrition :  after  which  to  be  again 
 exhaled  as  carbonic  acid,  which  will  then  play  the  same  part 
 in  nature,  as  the  carbonic  acid  given  off  by  the  fire  as  just 
 narrated. 
 
 But  fascinating  as  it  is  to  trace  out  these  metamorphoses,  I 
 must  desist,  and  only  mention  one  other  as  rej)resentative  of 
 such  as  are  constantly  taking  place  in  organisms. 
 
 We  have  just  seen  how  carbonic  acid,  and  oxygen,  are 
 passed,  and  repassed,  from  fire  to  plant — plant  to  fire— or 
 plant  to  plant  by  decay  in  the  earth  :  or  from  animal  to  plant, 
 and  from  plant  to  animal  ;  but  now  I  must  say  a  few  words  as 
 to  the  transformation,  and  conservation  of  energy,  or  force,  as 
 occurring  in  the  food  of  animals. 
 
 And  truly  this  is  one  of  the  most  astounding  occurrences  in 
 the  whole  range  of  creation.  The  animal  takes  food  (animal 
 or  vegetable),  and  then  in  its  stomach  and  system,  this  food 
 becomes  so  transformed  as  to  minister  not  only  to  the  functional 
 
THE  PHYSICAL  FORCES.  139 
 
 needs  of  the  animal,  but  even  to  contribute  some  of  its  particles 
 to  the  restoration  and  building  up  of  such  parts  of  the  animal 
 structure  as  are  being  worn  away. 
 
 But  it  may  be  said,  What  has  all  this  to  do  with  the  "  Con- 
 servation of  the  physical  forces  ?  "  Everything ;  for  it  is  hij 
 their  aid  that  digestion,  nutrition,  and  growth  are  carried  on. 
 Indeed  (as  conformed  by  the  vital  principle)  all  the  chemico- 
 physical  functions  of  life  consist  in  the  actions,  reactions,  and 
 interactions  on  matter,  of  the  various  fundamental  attractions, 
 and  correlative  forces,  working  with,  or  on,  one  another — they 
 affecting  matter,  and  matter  them — and  thus  producing  mole- 
 cular movements  and  changes  of  all  kinds.  Heat  producing 
 motion,  chemical  action,  electricity,  magnetism,  &c.  ;  and  these 
 in  doing  their  work  again  producing  one  another  by  transfor- 
 mation; and  in  this  way  being  momentarily  perpetuated  in 
 one  form  or  other  by  conservation — this  conservation,  he  it 
 noted,  being  the  very  reason  physically,  why  the  animal  has  a  con- 
 tinuous existence  for  a  certain  period. 
 
 And  thus  it  is  that  by  the  constant  transformation  and 
 conservation  of  force,  acting  on  the  material  particles 
 of  the  organism,  and  the  material  particles  of  the  body 
 in  turn  responding  to  and  helping  the  forces  ;  that  the 
 animal  (or  plant)  lives  on  for  a  time  according  to  certain 
 laws. 
 
 Observe  however,  energy  could  do  nothing  alone  :  also  that 
 matter  would  be  inert  but  for  energy  :  and  thus  the  two  are 
 complimentary  the  one  to  the  other ;  and  both  being  indestruct- 
 ible, their  actions  and  re-actions — acting — (kinetic) — or  in  sus- 
 pense— (potential) — must  be  continuous  as  long  as  the  Creator 
 chooses — existence,  life,  death,  being  as  it  were  no  more 
 than  phenomena,  in  the  continuity  of  the  eternity  of  matter 
 and  force. 
 
 But  this  last  sentence  is  rather  anticipatory  of  subjects  we 
 must  discuss  farther  on,  so  I  will  return  to  the  particular  ques- 
 tion in  hand,  and  give  some  further  special  illustrations  of  the 
 "  Transformation  and  Conservation  of  Energy  "  in  Organisms. 
 In  doing  this,  however,  I  shall  be  guilty  of  repetition  ;  but  the 
 
140  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 subject  is  so  very  important,  that  I  wish  purposely  to  go  over 
 the  matter  again,  so  as  to  impress  it. 
 
 To  repeat.  The  plant  receives  energy  in  the  form  of  heat 
 and  hght  from  the  sun,  and  these  acting  in  its  tissues  in  con- 
 cert with  the  life  force,  enable  the  plant  to  absorb  carbonic 
 acid  from  the  air,  and  nutriment  from  the  earth. 
 
 By  the  chemical  action  (as  conformed  by  the  vital  principle) 
 thus  set  up  by  the  heat  and  light,  the  other  co-related  forces 
 are  also  put  into  action,  and  all  these  working  together  perform 
 all  that  is  needed.  As  far  therefore  as  chemico-phiisics  are  con- 
 cerned, the  life  of  a  plant  consists  in  heat,  light,  electricity, 
 magnetism,  and  motion,  being  transformed  from  one  into  the 
 other  ;  during  which  actions,  matter  is  so  affected — and  matter 
 also  so  influences  the  co-related  forces — as  to  produce  together 
 the  phenomena  of  growth,  respiration,  nutrition,  &c. 
 
 And  it  is  just  the  same  with  animals.  They  take  food  (the 
 energy  of  which  food  was  originally  derived  from  plants,  as 
 see  "  Sources  of  Energy  "j,  and  inhale  air.  Chemical  changes 
 ensue  ;  during  which,  heat  and  electricity,  &c.,  are  produced, 
 and  these  reacting  on  the  food,  and  the  tissues  with  which 
 they  are  in  contact — as  do  the  molecules  of  the  food,  and 
 tissues  in  turn  act  reciprocally  on  the  forces — the  general 
 result  being,  that  all  those  changes  take  place  in  which  life 
 consists. 
 
 And  thus  the  latent  potential  energy  contained  in  the  food 
 is  transformed  into  all  these  forms  of  force  which  are  needed 
 by  the  organism, — some  to  be  immediately  again  transformed 
 in  carrying  on  respiration,  nutrition,  &c.  :  other  forms,  or 
 quantities,  to  be  stored  by  conservation  in  muscle,  or  in  brain 
 cell,  &c.,  until  wanted,  in  order  to  be  also  again  transformed 
 into  motion  by  the  muscle  ;  or  to  aid  the  brain  cell  in  making 
 thought  consciously  manifest. 
 
 But  it  is  not  in  muscle,  or  in  brain,  or  in  nerve,  or  in 
 stomach,  or  lung  cells  only,  that  the  co-related  forces  are  at 
 work,  producing  and  undergoing  all  sorts  of  transformations, 
 and  conservations  ;  but  the  fact  is  that  every  action  of  life, 
 
THE  PHYSICAL  FORCES.  141 
 
 however  minute  it  may  be — whether  it  consists  of  a  fractional 
 process  in  nutrition,  respiration,  growth,  muscular  action, 
 thought,  secretion,  flow  of  blood  in  the  vessels,  &c., — each  is 
 produced  by  a  transformation  of  heat,  or  light,  or  motion,  &c. 
 (as  conformed  and  constrained  by  the  vital  principle),  these 
 transformations  at  the  same  time,  in  turn  by  the  action  of  con- 
 servation, producing  again  heat,  or  electricity,  &c.,  for  further 
 use  in  the  organism  by  action  and  reaction. 
 
 No  flow  of  blood  in  the  smallest  capillary,  but  by  its  friction 
 gives  rise  to  heat,  electricity,  &c. ;  no  change  in  a  cell  of  any 
 kind,  or  even  in  the  infinitesimally  small  blood  corpuscle, 
 but  a  modicum  of  transformation  of  the  physical  forces  is 
 effected. 
 
 And  thus  the  chemico-physical  forces  act,  and  react,  in  the 
 system,  and  perpetuate  constant  change  in  all  and  every  part 
 of  the  body — even  the  most  remote — and  during  every  instant 
 of  time — aiding  nutrition — helping  circulation  and  ministering 
 to  all  the  motions  and  processes  in  which  life  consists.  But  I 
 must  stop  and  refer  for  further  details  to  "  Food,'"'  "  Digestion''' 
 and  '■'Nutrition,^''  (Vol.  II.),  adding  here  only  one  remark — 
 pregnant  though  that  may  be  in  significance. 
 
 It  is  this  :  that  in  inorganic  things,  as  we  have  already 
 seen,  the  co-related  forces  act  as  it  were  blindly  ;  and  pro- 
 duce effects  which  are  limited  only  by  their  own  powers  and 
 degrees  of  disturbance,  and  capacity  for  transformation,  and 
 quite  independent  of  order,  as  to  place,  and  rhythm,  and 
 time.  Not  so,  however,  in  the  healthy  organism,  for  in  it 
 (during  the  presence  of  the  vital  principle),  as  we  shall  see 
 more  fully  hereafter  in  our  consideration  of  development,  &c., 
 all  things  occur  in  the  right  place  ;  in  the  proper  rhythm  ; 
 and  at  the  right  time — moreover  one  process  cannot  get  the 
 upper  hand  of  another;  and  so  it  happens  that  all  the  trans- 
 formations and  conservations  of  force  are  so  beautifully  har- 
 monious, and  work  with  such  perfect  and  assorted  symmetry, 
 that  the  organism  never  takes  fire;  or  is  never  destroyed  by 
 chemical  explosion;  or  killed  by  an  electric  discharge,  &c.,  &c. 
 
 In  conclusion,  I  mu'^t  note  that  in  the  same  manner  as  in 
 
142  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 plants,  so  in  animals,  their  secretions,  dejections,  and  exhala- 
 tions; and  finally  their  entire  bodies  (if  not  eaten  by  other 
 animals),  are  received  into  the  air,  or  earth  again,  to  be  utilized 
 eventually  in  either  case  by  plants,  and  transformed  in  the 
 ceaseless  round  of  change  and  conservation — all  of  which 
 changes  constitute  in  their  entirety  a  perpetual  miracle  in  the 
 course  of  nature. 
 
 Dissipation  or  Degradation  of  Energy. — We  must  now 
 jrlance  at  the  melancholy  theory  which  holds  that  the  earth  is 
 cooling,  and  that  the  sun  is  parting  with  its  energy,  or  burning 
 away;  the  consequences  of  which  being,  that  eventually  all  the 
 present  physical  conditions  of  this  earth  and  our  solar  system, 
 will  end  in  a  comparative  annihilation. 
 
 And  I  must  state  that  the  reasons  for  holding  this  view  are 
 exceedingly  powerful.  Before  discussing  them,  however,  I 
 must  return  for  a  few  moments  to  the  question  of  the  trans- 
 formation and  conservation  of  energy. 
 
 I  have  stated  in  previous  pages  that  by  the  action  of  these 
 principles,  or  laws,  no  force  is  ever  lost — nor  is  it — but  yet  it 
 is  a  fact,  that  in  a  measure,  force  or  energy  becomes  in  the 
 lapse  of  time  degraded.  Professor  Tait  ("  Recent  Advances  in 
 Physical  Science,"  p.  146)  says,  '' Every  operation  in  nature 
 involves  a  transformation  of  energy,  and  every  transformation 
 involves  a  certain  degradation.  The  energy  of  the  universe  is 
 getting  lower  and  lower,  and  its  ultimate  form  must  be 
 that  of  heat,  so  diffused  as  to  give  all  bodies  the  same  tem- 
 perature." 
 
 When  that  state  of  things  comes  to  pass  (if  ever  it  does) 
 we  know  that  everything  being  then  at  the  same  temperature, 
 all  the  chemico-physical  changes  such  as  we  now  know  of, 
 must  cease. 
 
 But  before  we  can  quite  realize  the  end,  we  must  consider 
 the  beginning ;  and  in  regard  to  these  two  questions,  we  have 
 within  the  last  few  years  been  put  in  possession  of  the  most 
 astounding  and  satisfactory  knowledge,  chiefly  through  the 
 very  brilliant  reasonings  and  proofs  of  Sir  W.  Thompson  and 
 Professor  Tait. 
 
THE  PHYSICAL  FORCES.  143 
 
 In  order,  however,  that  we  may  understand  these  views,  I 
 must  premise  a  brief  statement  concerning  the  nebular  theory 
 of  the  formation  of  our  solar  system;  and  consequently  of  our 
 earth. 
 
 Sir  W.  Herschel,  in  1779,  gave  great  attention  to  the  hazy 
 patches  of  light  which  are  dotted  about  the  heavens  and  are 
 called  nebulas  ;  and  from  the  difference  he  perceived  in  these, 
 arrived  at  the  splendid  surmise,  that  nebula  are  suns  and 
 worlds  in  the  course  of  formation. 
 
 Laplace  took  up  the  idea  and  worked  it  out  more  fully;  and 
 it  is  now  generally  believed  that  our  sun  and  its  planets,  in- 
 cluding our  earth,  were  formed  from  a  nebula  gradually 
 condensing  and  breaking  up  into  several  parts,  the  central  one 
 of  which  is  our  sun,  and  the  other  portions  the  planets.  The 
 heat  caused  by  the  condensation  and  falling  together  of  these 
 tremendous  masses  of  matter  must  have  been  prodigious — and, 
 indeed,  so  great,  that  at  first  they  must  have  been  at  a  white 
 heat.  This  heat,  however,  has  since  then  been  greatly  dis- 
 sipated, though  it  is  the  cooler  remains  of  it  which  still  gives 
 energy  to  the  solar  system. 
 
 As  to  the  mathematical,  and  other  branches  of  this  great 
 subject,  1  shall  not  enter  on  them  ;  suffice  it  that  there  seems 
 little  doubt  of  the  truth  of  the  main  theory. 
 
 Here  then  was  the  beginning :  and  now  let  us  trace  out 
 what  we  can  reasonably  surmise  as  to  the  probable  end. 
 
 Common  sense  tells  us  that  the  sun,  unless  it  receives  fresh 
 accessions  of  energy,  must  eventually  burn  itself  out ;  because 
 we  know,  that  each  day  and  night — perpetually — ever  since 
 its  first  creation,  it  has  been  parting  with  its  energy  (heat,  &c.) 
 by  radiation  into  space  in  all  directions. 
 
 Whether  it  really  does  receive  accessions  of  energy  we  do 
 not  know,  although  some  have  thought  that  meteors  are  con- 
 stantly falling  into  the  sun,  and  so  by  the  heat,  &c.,  caused  by 
 their  impact,  assisting  to  keep  up  its  energy. 
 
 Nor — most  imi^ortantlij — do  we  really  know,  but  that  in 
 some  way  the  sun  may  have  its  energy  renewed  by  means  past 
 our  science  to  reveal. 
 
144  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Nevertheless  it  must  be  stated,  that  according  to  what  we 
 appear  to  know,  it  seems  that  the  sun  is  really  using  up  its 
 energy,  and  slowly  cooling. 
 
 Reasons  for  believing  the  Sun  to  be  Cooling,  and  losing 
 its  Energy. — Granted  the  truth  of  the  nebular  theory,  then 
 we  may  fairly  infer  that  at  the  first  falling  together  of  the 
 nebulous  particles  or  haze,  and  its  after  separation  into  distinct 
 masses,  all  our  planets,  as  well  as  the  sun  itself,  must  have 
 consisted  of  molten  matter  of  prodigious  heat.  Now  as  we 
 know  in  regard  to  the  earth,  that  it,  for  certain,  has  cooled 
 extremely  since  its  first  formation  (because  plants  and  animals 
 can  now  exist  on  the  earth,  which  they  could  not  have  done  if 
 it  had  remained  always  at  a  white  heat),  we  may  confidently 
 believe  that  the  sun  has  cooled  likewise,  because  although 
 the  exact  constitution  and  qualities  of  the  earth  and  sun  may 
 not  be  the  same,  yet  they  are  so  similarly  placed  in  regard  to 
 facility  of  parting  with  heat,  that  we  cannot  believe  but  that 
 the  loss  of  heat  by  radiation  must  have  affected  each  in  a  like 
 manner. 
 
 Indeed,  unless  the  sun  possesses  some  power  of  renewing 
 its  energy,  such  as  by  the  constant  falling  of  meteors  into  its 
 midst,  &c.,  then  we  may  be  sure,  according  to  our  present 
 science,  that  it  must  eventually  radiate  all  its  energy  and 
 become  inert.     Look  at  the  conditions. 
 
 Suspended  in  space,  the  sun — or  at  any  rate  its  photosphere 
 (or  surrounding  envelope) — is  constantly  in  a  state  of  incan- 
 descence, and  giving  off  light  and  heat  unceasingly  in  all 
 directions,  and  from  every  part  of  its  surface. 
 
 Now  whether  this  incandescence  arises  from  chemical 
 burning,  or  from  some  other  mode  of  change  of  energy, 
 matters  not,  for  we  know  that  all  transformation  of  energy 
 must  be  at  the  cost  of  change  of  state,  and  as  the  results  of 
 this  change  of  state  are,  in  the  case  of  the  sun,  given  off  as 
 heat,  light,  &c,  &c.,  it  is  clear  that  unless  the  fuel  or  other 
 source  of  energy  is  constantly  renewed,  the  sun,  like  any  other 
 fire  or  mode  of  consumption,  must  burn  itself  out,  or  use  itself 
 up. 
 
THE  PHYSICAL  FORCES.  145 
 
 Reasons  for  believing  the  Earth  to  be  Cooling  and 
 losing  its  Energy. — I  have  already  given  some  of  these 
 reasons,  but  I  must  repeat  them. 
 
 First.  It  is  believed  that  the  earth  has  been  gradually 
 cooling  by  dissipation  of  heat,  ever  since  it  first  became  concrete 
 from  a  slowina'  mass  of  incandescent  nebular  matter. 
 
 And  supposing  the  nebular  theory  to  be  true,  we  may  feel 
 certain  of  this,  because  we  know,  that  unless  it  had  cooled 
 from  its  primitive  white  heat,  it  would  have  been  impossible 
 for  plants  or  animals  ever  to  have  existed  as  we  see  them. 
 
 We  may  be  sure,  too,  that  the  reasons  which  caused  the 
 earth  to  cool  sufficiently  to  permit  of  vegetable  and  animal  life, 
 did  not  cease  at  their  creation,  but  doubtless  have  continued 
 to  act  even  to  this  day. 
 
 Secondly.  It  is  believed  that  another  cause  of  the  cooling 
 of  the  earth,  besides  the  loss  of  its  own  primitive  heat,  is 
 because,  notwithstanding  the  preservative  influence  of  the 
 powers  of  the  "  conservation  of  energy,"  it  really  dissipates 
 into  the  air  more  of  the  energy  it  receives  from  the  sun,  than 
 is  stored  up  in  plants  by  their  growth,  &c.  Consequently  as 
 we  believe  the  earth  will,  during  the  lapse  of  time,  receive 
 less  and  less  energy  from  the  sun  as  that  consumes  away, 
 there  must  come  a  time  not  only  when  the  earth  will  be  too 
 cold  for  the  continued  existence  of  organisms,  but  a  time  also 
 when  its  own  integral  energy  will  be  expended. 
 
 And  further  it  is  predicted  by  some  of  the  best  men  of  science 
 (see  "  Unseen  Universe,"  p.  91),  that  when  that  time  of  general 
 lassitude  and  loss  of  energy  arrives,  the  earth — as  well  as  the 
 other  planets  of  our  system — will  by  setherial  friction  be  caused 
 to  approach  spirally  nearer  and  nearer  to,  and  successively 
 to  fall  into  the  sun  ;  and  in  so  doing  will  on  each  occasion 
 cause,  by  the  force  of  their  impacts,  a  blazing  up  and  renewal 
 for  a  time  of  the  sun's  energy,  until  at  last,  having  finally 
 engulfed  Neptune  and  benefited  temporarily  by  its  inception, 
 the  sun  itself  having  used  up  all  available  energy  will  languish, 
 and  it  and  its  system  will  cease  to  exist  in  the  form  we  now 
 know    it — its  cold,  black  mass  wandering   on    in   space  until 
 
 L 
 
146  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 perhaps  it  is  itself  engulfed  in  some  other  mighty  heavenly  body 
 — probably  Sirius. 
 
 Corollary. — So  much  as  to  what  science  tells  us  as  to 
 these  gigantic  and  awful  questions,  and  I  will  now  make  a  few 
 remarks  thereon. 
 
 In  the  first  place  the  believer  need  entertain  no  hesitation 
 in  accepting  these  views  in  so  far  as  they  satisfy  his  reason. 
 Indeed  the  student  of  the  Bible,  and  of  God's  works,  lies 
 under  the  greatest  obligations  to  Sir  W.  Thompson,  Professor 
 Tait,  and  other  able  physicists  who  have  worked  out  these 
 views,  because  they  prove — as  far  as  the  science  of  our  day  can 
 do  so — that  there  was  a  beginning ;  and  that  there  must  he  an  end 
 to  the  world  as  it  is  at  present  constituted.  And  this  is  just 
 what  the  Bible  tells  us.  Genesis  sets  forth  the  beginning, 
 and  Peter  declares  in  his  Second  Epistle,  iii.  10,  "  But  the  day 
 of  the  Lord  will  come,  in  the  which  the  heavens  shall  pass  away 
 with  a  great  noise,  and  the  elements  shall  melt  with  a  fervent 
 heat  ;  the  earth  also  and  the  works  that  are  therein  shall  be 
 burned  up." 
 
 Could  any  man  of  science  of  the  present  day,  however 
 gifted  with  eloquence  and  power  of  lucid  description,  portray 
 more  vividly  than  this  does,  what  science  predicts  is  certain  to 
 take  place  in  the  future  ? 
 
 Again  Paul  says,  "  They  (the  heavens)  shall  perish  ;  but 
 Thou  (God)  remainest ;  and  they  all  shall  wax  old  as  doth  a 
 garment  ;  and  as  a  vesture  shalt  Thou  fold  them  up,  and  they 
 shall  be  changed  ;  but  Thou  art  the  same,  and  Thy  years 
 shall  not  fail"  {Heh.  i.  10,  11,  12).  Or  again,  "Heaven  and 
 earth  shall  pass  away,  but  My  words  shall  not  pass  away" 
 {Matt.  xxiv.  35). 
 
 Some  writers  have  considered  these  remarkable  declarations 
 (similar  ones  to  which  will  be  found  Psahn  in  cii.  25,  28,  and 
 also  in  Isaiah  xxxiv.  4),  clothed  as  they  are  in  the  fervid 
 language  of  Eastern  allegory,  as  no  more  than  forcible  meta- 
 phorical expressions  of  how  the  evil  institutions,  and  laws, 
 and  bad  moral  habitudes,  and  practices  of  man,  are  at  the  last 
 to  be  ended  in  their  present  corrupt  forms,  and  to  be  changed. 
 
THE  PHYSICAL  FORCES.  147 
 
 Other  persons,  on  the  contrary,  have  thought  that  the  predic- 
 tions are  to  be  understood  in  a  literal  physical  sense  only. 
 For  myself,  I  think  these  prophetic  announcements  may  be 
 intended  to  convey  an  intimation  of  both  a  moral  and  physical 
 end  to  things  as  they  now  are.  Certainly  in  a  physical  and 
 scientific  sense,  there  can  be  no  room  for  doubt,  seeing  how 
 remarkably  they  concur  with  the  reasonings  of  modern  science; 
 nor  can  we  fail  in  this  connexion  to  see  the  support  that 
 science  gives  to  the  Bible  when  one  reflects  that  Moses,  and 
 David,  and  Peter,  and  Paul  wrote  in  days  so  very  remote, 
 and  when  the  modern  facts  and  speculations  of  science  were 
 unknown. 
 
 It  is  proper,  however,  that  I  should  mention  the  chief 
 argument  on  which  the  opponents  of  the  physical  view  rest 
 their  conclusion.  It  is  the  circumstance  that  in  many  places 
 in  the  Psalms  it  is  stated  that  the  sun,  the  moon,  the  stars, 
 and  the  heavens  are  to  endure  "  for  ever  and  ever,"  see  Ps. 
 civ.  5;  Ps.  Ixxviii.  69;  Ps.  cxlviii.  6;    Ps.  Ixxxix.  36,  37.^ 
 
 For  myself,  however,  I  believe  that  in  the  phrase  "  for  ever 
 and  ever,"  as  used  in  these  Psalms  in  connexion  with  the 
 earth,  "  sun,  and  stars,"  simply  means  that  they  are  to  endure 
 for  a  very,  very  long  time  ;  but  as  to  their  lasting  literally  and 
 truly  "  for  ever,"  I  cannot  conceive  how  any  believer  in  the 
 inspiration  of  the  Scriptures  can  understand  that  any  of  the 
 heavenly  bodies  are  to  be  eternal  in  their  present  form,  that  is 
 to  say,  how  he  can  reconcile  his  interpretation  of  "  for  ever  " 
 in  a  literal  sense  in  regard  to  a  perpetuity  of  the  earth,  and 
 sun,  and  stars  with  the  definitive  statements  respecting  their 
 end  as  given  in  2  Pet.  iii.  10,  and  the  other  texts  already 
 quoted;  also  with  Mev.  xx.  11,  where  it  is  stated  that  the 
 earth  and  the  heavens  are  to  pass  away,  to  be  followed  {Rev. 
 xxi.  1.)  by  "a  new  heaven  and  a  new  earth."  I  would 
 venture  to  think  therefore  that  "  for  ever  "  as  used  in  the 
 above  Psalms,  and  as  applicable  to  the  earth,  sun,  and  stars, 
 
 -  See  an  excellent  statement  of  this  argument,  SiDaldiDg,  "  Scripture 
 Difficulties;'  p.  328  and  329. 
 
 L    2 
 
148  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 means  no  more  than  that  they  are  to  continue  for  a  very  long 
 period,  and  until  the  time  appointed  for  their  dissolution. 
 
 And  now  a  few  final  scientific  observations  on  the  theory 
 of  the  physical  end  of  this  world  as  at  present  constituted; 
 and  of  the  end  of  our  sun,  and  its  system,  and  even  of  the 
 other  stars  of  the  heavens — our  sun  itself  being  a  star. 
 
 First,  I  may  remark  that  a  partially  corroborative  proof  of 
 the  surmise  of  the  physicists  on  this  score  being  correct,  is 
 given  us  by  the  astronomers,  who  report  that  there  are  records 
 of  stars  disappearing  from  the  heavens  ;  or  of  stars  (suns) 
 previously  unobserved,  coming  into  view,  and  then  after  a 
 time  fading  away,  and  at  last  becoming  quite  invisible. 
 
 Now  it  is  quite  possible  these  may  be  instances  of  the 
 burning  up  and  destruction  of  heavenly  bodies  ;  or  of  blazing 
 up  through  a  collision  ;  though  I  admit  the  comparative  sud- 
 denness of  disappearance  of  the  latter  kind  is  rather  difficult 
 of  explanation,  as  the  collision  of  two  large  heavenly  bodies 
 would  cause  a  renewal  of  energy  for  a  long  time. 
 
 Still  although  we  may  at  present  be  unable  to  account 
 accurately  for  these  phenomena,  there  can  be  no  question  that 
 these  extinctions  of  old  stars;  and  apparitions,  and  then  dis- 
 appearance of  new  stars,  are  strong  proofs  of  the  instability 
 of  the  heavenly  bodies. 
 
 But  unstable  and  changing  as  may  be  the  bodies  tenanting 
 the  heavens — indeed  unstable  and  changing  as  may  be  the 
 present  form  of  the  universe,  and  of  all  things  in  it  which  the 
 speculations  above  given  appearto  countenance — it  seems  never- 
 theless quite  clear  that  neither  the  scientific  believer,  nor  the 
 scientific  sceptic  can  believe  in  complete  annihilation  (see 
 "  Continuity ")  of  either  matter,  or  force  ;  for  both  revelation 
 and  science  echo  the  same  word — or  tell  the  same  tale — and 
 that  is — continuity — everlastingness.  In  the  very  texts  I 
 have  quoted,  it  is  stated  that  they  (the  works  of  God)  "  all 
 shall  wax  old  as  doth  a  garment,  and  as  a  vesture  Thou  shalt 
 fold  them  up,  and  they  shall  be  changed  {Heh.  i.  10,  11, 
 12). 
 
 Also  as  before  stated,  "the  heavens  shall  pass  away  with  a 
 
THE  PHYSICAL  FORCES.  iz;9 
 
 great  noise,  and  the  elements  shall  melt  with  fervent  heat, 
 the  earth  also  and  the  works  that  are  therein  shall  be  burnt 
 up"  (2  Pet.  iii.  10). 
 
 Now  as  to  the  first  of  these  texts  we  know,  that  to  be 
 "  changed  "  does  not  mean  to  be  destroyed.  So  of  the  second, 
 we  know  as  a  matter  of  science,  that  to  be  "  burnt  up  "  is  not 
 to  be  physically  abolished,  but  only  changed. 
 
 But  objectors  may  here  revive  the  argument  already  spoken 
 of  as  to  perpetual  continuance,  and  urge  that  we  read,  "  The 
 glory  of  the  Lord  shall  endure /o?'  ever ;  the  Lord  shall  rejoice 
 in  His  works"  {Ps.  civ.  31).  Also  "His  dominion  is  an 
 everlasting  dominion,  and  His  kingdom  that  which  shall  not  be 
 destroyed"  {Dan.  vii.  14). 
 
 Yes,  truly  !  But  this  surely  applies  to  God's  personal 
 everlasting  continuance,  and  the  perpetual  rejoicing  in  His 
 works  ;  but  it  does  not  mean  that  those  works  are  to  stand 
 fitill,  and  that  matter,  &c.,  is  always  to  remain  in  the  same 
 form. 
 
 No  !  God  will  remain,  and  so  will  His  dominion,  and  king- 
 vlom  :  matter,  &c.,  also  will  be  continuing  ;  but  in  the  con- 
 tinuance of  His  works,  this  matter  and  the  forces  may  be 
 changed  in  form,  according  to  His  will,  but  they  will  not  be 
 destroyed. 
 
 As  to  this  change  as  affecting  matter  and  force,  we  have 
 already  seen  what  science  tells  us  in  regard  to  continuity  and 
 transformation,  and  conservation ;  but  let  us  look  further  at  it 
 in  this  context. 
 
 Take  the  case  of  the  sun,  and  think  of  the  enormous  quantity 
 of  heat,  light,  &c.,  constantly  given  off  from  its  surface  in 
 every  direction.  Then  think  of  the  comparatively  small 
 quantity  of  this  heat  and  light,  &c.,  that  in  their  course  of 
 radiation  from  the  sun  impinge  on  the  earth,  and  the  other 
 planets  !  Why  by  far  the  greater  quantity  of  its  heat  and 
 light  must  pass  quite  clear  and  wide  of  the  planets,  and  must 
 proceed  to  a  destination  in  the  outer  confines  of  space  (if  there 
 be  confines)  such  as  we  can  form  no  conception  of. 
 
 Setting  aside  for  a  moment  the  ideas  of  the  believer,  let  me 
 
I50  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 ask  the  sceptic  who  has  faith  in  the  principle  of  conservation, 
 if  he  can  think  that  all  this  energy  is  lost  ? 
 
 Surely  this  heat  and  light  that  failed  to  strike  against  the 
 earth  or  any  planet,  cannot  be  really  wasted  and  lost  I 
 Then  where  does  it  go  to,  and  what  does  it  do  ? 
 Is  it  not  most  in  accordance  with  enlightened  reason  to 
 suppose  it  is  essential  in  some  way  we  know  not  of,  and  that 
 it  goes  to  energize  matter  somewhere  in  the  great  circle  of 
 God's  creation  ? 
 
 Again:  granted  that  our  sun  and  its  system  will  be 
 "changed  "and  pass  away  from  its  present  form;  but  yet 
 no  scientific  believer  who  earnestly  ponders  on  the  question 
 can,  I  think,  believe  in  annihilation. 
 
 To  return  to  the  question  of  the  heat,  &c.,  given  oiF  by  the 
 sun,  it  may  be  said  that  in  some  way  the  heat  and  light  given 
 off  and  passed  into  space  may  return  to  it  in  the  form  of 
 meteors,  and  so  may  keep  it  for  ever  burning.  I  mention  this 
 as  beino-  possible,  though  I  myself  incline  to  the  belief  that  our 
 sun  and  its  system  will,  as  it  at  present  exists,  be  finally  ex- 
 tinguished. 
 
 Still  if  the  theory  I  have  just  hinted  at  be  really  true,  then 
 the  texts  I  have  above  given  as  to  "  folding  up  "  and  changing, 
 &c.  would  be  solely  applicable  as  some  think,  and  as  I  have 
 already  noted,  to  the  destruction  of  man's  bad  institutions  and 
 practices. 
 
 But  anyhow  it  seems  impossible  for  the  believer  who  is  a 
 scientist  to  think  that  the  Power  which  designed  and  made 
 the  co-related  forces,  and  constituted  their  protean  conserva- 
 tive actions,  could  have  created  the  sun  in  such  a  (may  I  say 
 buno-lino")  manner  as  that  the  enormous  amount  of  energy  which 
 every  moment  is  given  off  from  it,  and  fails  to  strike  against 
 the  planets,  should  be  lost  ! — an  amount  of  waste  (if  so  lost) 
 which  it  is  almost  beyond  our  minds  to  calculate. 
 
 No!  even  if  all  this  heat  and  light  which  proceeds  un- 
 arrested into  space  fails  in  some  way  to  return  to  our  sun,  we 
 must  I  think  in  all  soberness  and  faith  believe,  that  it  must  go 
 to  other  stars  (suns),  or  what  is  highly  probable  that  it  may 
 
THE  PHYSICAL  FORCES.  151 
 
 go  to  assist  in  forming  new  nebulse  in  the  ever-ceaseless  round 
 of  God's  purpose  in  His  creation — a  star  (sun)  passing  away 
 and  being  ^^  folded  up  "  or  "  changed "  here,  and  new  ones 
 being  formed  elsewhere. 
 
 The  same  may  be  said  as  to  the  resuscitations  of  energy 
 which  it  is  scientifically  believed  occur,  or  will  occur,  when 
 the  various  wearing-out  heavenly  bodies  come  into  collision — 
 these  collisions  by  the  violence  of  their  impacts  must  cause  a 
 renewal  of  energy  for  a  season,  and  as  we  know  this  causes  a 
 fresh  amount  of  heat,  &c.,  to  be  radiated,  it  must  go  some- 
 where in  space.  Is  it  not  most  reasonable  therefore  to  con- 
 jecture that  all  this  energy,  like  the  heat  and  light  just  spoken 
 of,  will  also  be  conserved  and  be  transformed  in  some  way — 
 perhaps  going  as  already  suggested  to  the  feeding  of  waxing 
 nebulai  that  are  growing  elsewhere  in  space,  and  which  in 
 time  are  to  form  new  suns  and  new  worlds,  "  a  new  heaven 
 and  new  earth."  And  so  probably  the  eternal  round  is  kept 
 up — ceaseless  change — but  harmonious  continuity  !  Here  is 
 the  for  "  ever  and  ever "  in  a  physical  sense  of  the 
 Psalmist  ! 
 
 Contimiity. — This  is  a  principle  in  nature  that  is  now  so 
 often  spoken  of  in  science  that  I  must  devote  a  few  lines 
 specially  to  it,  even  although  I  have  dwelt  so  loug  on  the  sub- 
 ject in  the  foregoing. 
 
 I  have  previously  stated  that  matter  and  force  cannot  be 
 destroyed  either  by  the  operations  of  nature  or  by  man.  Man, 
 for  example,  can  only  cause  matter  to  change  its  form — as 
 when  he  evaporates  water,  or  burns  coal,  &c. — the  water  being 
 simply  changed  into  the  state  of  vapour,  again  to  form  water 
 when  this  is  condensed;  and  the  coal  being  resolved  into  heat, 
 gases,  and  ash,  each  of  which  fulfils  a  new  function  in  nature 
 and  may  be  transformed  again  and  again. 
 
 These  facts  prove  therefore  that  the  existence  of  matter  is 
 continuous. 
 
 I  have  shown  also  that  the  same  principle  applies  to  "/orce," 
 and  under  the  headings  of  "  Correlatioii"  and  "  Conservation  of 
 Energy,'^  and  the  article  just  concluded,  I  have  pointed  out 
 
SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 that  the  action  of  "  continuity''  is  as  dominant  and  ever  acting 
 in  regard  to  ''force''  as  it  is  in  respect  to  "  matter." 
 
 Coukl  there  be  clearer  proofs  of  a  Supernatural  Power 
 capable  of  design  ?  The  fact  that  matter  and  force  cannot  be 
 destroyed  by  man,  and  cannot  annihilate  themselves,  shows  to 
 the  believer's  mind  that  they  could  not  have  created  them- 
 selves. 
 
 Whether,  however,  the  Power  that  created  matter  s^niii  physi- 
 cal force ^  has  willed  that  they  ever  shall  be  abolished,  is  past 
 our  power  of  knowing  for  certain.  The  Power  that  could  create 
 matter,  and  force,  could  of  course  annihilate  both  ;  but  for 
 myself  I  incline  to  the  opinion  that  matter  and  force  once 
 created  will  be  eternal  in  their  existence  and  action,  changing 
 though  they  may  do,  in  their  form  and  mode. 
 
 Sound. — There  are  two  other  prominent  qualities  of  energy 
 as  affecting  matter,  which  I  have  not  found  it  convenient  to 
 speak  of  sooner  ;  and  these  are  sound  and  colour. 
 
 Sound,  as  most  persons  know,  is  produced  by  the  particles  of 
 air  being  put  into  different  degrees  of  motion,  and  which  shocks, 
 or  impulsions,  or  waves  of  air  being  received  on  the  auditory 
 nerve,  occasion  the  sensation  of  sound. 
 
 The  waves  of  sound  are  of  different  lengths— that  is,  the 
 vibrations — or  wave-lengths— are  shorter  or  longer  ;  quicker 
 or  slower  ;  according  to  the  nature  of  the  substance  or  thing 
 which  is  put  into  vibration  ;  and  according  to  the  force  of  the 
 impulsion  occasioning  the  movement.  The  quicker  and  shorter 
 the  vibration  the  higher  the  pitch  of  the  note — the  longer  and 
 slower,  the  lower  or  more  base  the  pitch — a  thin  fiddle-string 
 will  vibrate  quicker  than  a  thick  one,  and  give  out  higher  note. 
 
 I  have  just  spoken  of  "  waves  of  sound,"  and  in  the  articles 
 on  ''  light  and  heat"  I  also  spoke  of  "  waves,"  but  did  not  enter 
 into  detail  concerning  "  the  wave  theory."  I  will  now  there- 
 fore very  briefly  do  so. 
 
 If  you  stand  on  the  sea-shore  you  see  the  waves  in  motion — 
 they  may  be  large  or   small.     In  a  calm,  they  will  be  small ; 
 in  a  storm,  large.     Their  size  therefore  (not  to  mention  some 
 3  As  to  "  metaphysical  force,"  "  spirit,"  see  ch.  iv. 
 
THE  PHYSICAL  FORCES. 
 
 153 
 
 lesser  causes)  depends  chiefly  on  the  force  with  which  the 
 water  is  acted  on  by  the  wind.  It  would  consequently,  in  the 
 case  of  the  ?ea,  be  possible  to  estimate  what  the  height  and 
 size  of  the  waves  would  constantly  be,  according  to  the  depth 
 of  water,  and  the  force  of  the  wind,  and  it  would  also  be  pos- 
 sible to  estimate  the  force  with  which  each  kind  of  wave  would 
 strike  against  the  shore,  or  a  cliff. 
 
 Now  imagine  that  instead  of  a  sea  of  water  you  had  a  sea 
 composed  of  a  heavier  fluid — say  of  mercury  :  or  of  a  lighter 
 one — say  of  alcohol,  or  oil;  the  waves  of  each  when  agitated  by 
 the  wind  or  other  disturbing  cause  would,  for  an  equal  force  of 
 wind,  &c.,  be  of  different  heights  and  lengths. 
 
 The  sort  of  medium  therefore  makes  all  the  difference  to  the 
 kind  of  size  of  the  waves;  and  this  will  be  found  to  be  all- 
 important  presently  in  regard  to  sound,  and  especially  so  when 
 we  come  to  consider  the  subject  of  the  vibration  of  aether  as 
 causing  light  and  colour. 
 
 Now  instead  of  water  or  oil,  &c.,  as  a  medium,  suppose  a 
 sea  of  air — the  atmosphere — in  the  which,  from  the  subtleness 
 of  its  composition,  the  waves  would  be  infinitely  small. 
 
 Let  a  string — say  of  a  fiddle — be  made  to  vibrate,  and  it  will, 
 by  striking  against  the  particles  or  molecules  of  the  sea  of  air 
 which  surrounds  the  string,  set  them  into  a  state  of  agitation, 
 or  vibration  ;  and  thus  the  air  as  thrown  into  a  state  of  com- 
 motion by  the  string,  will  have  waves  produced  analogous  to 
 the  waves  of  water  caused  by  the  force  of  the  wind;  and  further, 
 these  waves  of  air  striking  against  the  tympanic  membrane  and 
 nerve  of  the  ear  (as  the  water  waves  strike  against  a  cliff 
 on  the  shore)  will  occasion  by  their  shocks  the  sensation  of 
 sound. 
 
 Then  the  analogy  between  sea  waves  and  sound  waves  may 
 be  traced  still  further.  Thus,  sound  is  capable  of  being  pro- 
 pagated and  of  being  heard  as  far  away  as  the  degree  of  force 
 with  which  the  air  is  able  to  produce  wave  motion,  as  set 
 in  action  l»y  the  original  agitating  cause — in  other  words, 
 the  sound  can  be  heard  as  far  away  as  the  air  waves  reach 
 before    their    force    is    expended  :    that    is;    if  they    are  not 
 
154  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 stopped  in  transition  by  a  material  obstruction  (such  as  the 
 ear),  just  the  same  as  the  sea  wave  will  roll  as  far  as  it  can 
 (if  not  arrested)  before  it  gradually  sinks  and  dies  away  in 
 consequence  of  the  action  of  the  wind  having  ceased  to  urge  it 
 forward. 
 
 To  go  a  step  further:  instead  of  water  or  oil  or  air  let  us 
 imagine  the  hypothetical  and  still  more  subtle  "something" 
 called  "  aether,"  to  be  the  thing  acted  on.  Then  in  that  case, 
 when  it  is  thrown  into  agitation,  its  waves  instead  of  being 
 seen  as  sea  waves,  or  heard  as  air  waves,  will  be  seen  as  light, 
 ^ther  therefore  in  a  state  of  wave  commotion  constitutes 
 light,  and  this  wave  commotion  as  differently  affected,  will  be 
 shown  also  in  the  next  article  to  be  the  cause  of  colour,  accord- 
 ing to  the  size  of  the  wave  lengths,  or  number  of  vibrations 
 as  conditioned  by  the  medium,  or  substance  the  light  passes 
 through  or  impinges  upon. 
 
 I  may  say  further,  that  heat  as  we  have  seen,  is  also  a  form 
 of  wave  motion,  and  that  possibly  the  other  correlatives  act  in 
 some  such  way. 
 
 Now  as  to  immediate  cause.  In  the  case  of  the  sea  waves 
 we  know  that  one  of  the  prime  factors  in  their  formation  is 
 the  force  of  the  wind ;  and  in  the  case  of  sound,  we  know  that 
 the  proximate  cause  of  the  particles  of  air  being  thrown  into 
 wave  agitation  arises  also  from  a  mechanical  force  being  ap- 
 plied to  them.  But  in  the  case  of  light  we  do  not  know  how 
 its  vibrations  are  caused,  any  further  than  that  we  can  some- 
 how, empirically  produce  light  by  chemical  or  mechanical 
 action.  (As  to  the  essential  cause  of  light,  sound,  &c.,  see 
 "  Design^'  Vol.  III.) 
 
 Colour. — In  the  article  on  ''  Liglitj'^  and  in  the  one  just  con- 
 cluded, I  have  stated  that  light  consists  of  vibration  of  a 
 "  something  "  which  is  called  "  aether." 
 
 Now,  if  a  ray  of  light  is  passed  through  a  prism  it  can  be 
 broken  up  into  the  "  spectrum  "  or  "  rainbow  "  colours. 
 
 By  experiment  it  can  be  also  shown  that  each  of  these 
 colours  consists  of  waves  of  a  particular  length  for  the  parti- 
 cular colour,  shorter  and  more  rapid  for  the  blue,  longer  and 
 
THE  PHYSICAL  FORCES.  155 
 
 less  rapid  for  the  yellow,  aud  longer  still  and  slower  for 
 the  red. 
 
 White  light  consists  then  of  all  these  kinds  of  waves 'blended 
 harmoniously ;  but  colour  depends  on  their  being  assorted,  or 
 disassociated,  or  split  asunder.  Or  white  light,  perhaps  it 
 might  be  truer  to  say,  consists  of  vibrations  of  a  certain  length, 
 which  can  be  broken  up  and  split  into  other  lengths  of  wave 
 by  being  aiFected  in  a  different  manner. 
 
 But  now  we  come  to  the  fact  which  practically  is  so  all- 
 important. 
 
 I  said  that  if  we  passed  light  through  a  prism,  or  lens,  we 
 could  artificially  split  up  the  white  light  into  coloured  light;  but 
 in  nature  it  is  a  fact,  that  substances,  and  gases,  and  vapours 
 have  a  power  or  quality  of  naturally  breaking  up  the  rays  of 
 white  light  that  fall  on  them,  and  of  absorbing  all  the  colours 
 of  the  ray  or  spectrum  but  one,  which  one  is  reflected.  Thus 
 a  red  thing  is  red  because  it  absorbs  and  negatives  all  the 
 parts  of  the  spectrum,  or  ray,  except  the  red  portion,  which 
 it  reflects,  and  hence  appears  red  to  the  eye  ;  and  so  as  to  a 
 blue  thing,  it  absorbs  and  negatives  all  colours  but  blue,  and 
 reflects  blue  to  the  eye ;  and  so  on  as  to  all  colours  till  you 
 come  to  black,  which  is  black  simply  because  it  absorbs 
 the  entire  ray  of  white  light  without  splitting  it  up. 
 
 Space  forbids  me  to  say  more  on  this  subject  in  this  place, 
 and  I  will  leave  it  for  the  present,  with  the  sole  remark  that 
 the  sceptic  would  wish  us  to  believe  that  all  the  wondrous 
 beauties  of  nature  which  depend  on  colour,  are  simply  acci- 
 dental physical  effects  and  mere  chance  results,  and  that  what 
 Ave  call  beauty  as  applied  to  colour  is  no  more  than  the 
 haphazard  occurrence  of  contrast. 
 
 Summary  as  to  Matter  and  the  Forces. — Having  finished 
 the  strictly  physical  part  of  this  work,  I  will  now  give  a  very 
 brief  summary  of  the  foregoing  chapters. 
 
 1st.  We  have  seen  that  Matter  in  all  probability  consists  of 
 atoms,  and  that  these  atoms,  according  to  a  law  of  constitution 
 we  cannot  scientifically  account  for,  differ  as  to  quality  of 
 substance  as  well  as  in  various  other  respects. 
 
156  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 2adlj.  That  when  a  number  of  atoms  of  one  sort  are  united 
 together  thej  form  a  simple  elementary  body — whether  it  be 
 solid,  liquid,  or  gaseous. 
 
 8rdly.  That  atoms  of  one  kind  of  thing  are  able  under  certain 
 fixed  and  immutable  laws  to  join  themselves  with  atoms  of  an- 
 other or  even  several  other  kinds  of  thing,  according  to  certain 
 fixed  and  rigid  laws  as  to  quantity,  and  are  able  in  such  assorted 
 proportions  or  numbers  to  form  little  independent  co-partner- 
 ships (molecules),  which  are  able  as  compound  units  to  act  in 
 the  same  manner  as  simple  atoms,  in  clinging  together  to  form 
 substances.  Therefore,  that  as  simple  elementary  things  are 
 wholly  composed  of  simple  atoms  variously  placed  in  regard  to 
 each  other  at  equal  distances,  or  in  groups,  and  each  having 
 special  characteristics  as  to  vibration,  &c.  ;  so,  compound 
 things  are  composed  of  molecules,  which  molecules  can  play 
 the  same  part  in  composing  a  compound  thing,  as  do  atoms  in 
 forming  a  simple  elementary  thing — that  is  to  say,  a  compound 
 tiling  consists  of  an  agglomeration  of  molecules,  each  one  of 
 which  is  perfect  in  its  own  complex  constitution,  and  that 
 these  molecules  in  forming  a  compound,  be  it  solid,  liquid,  or 
 gaseous,  are  after  the  manner  of  the  atoms  of  simple  things 
 either  equi-distant  from  one  another,  or  arranged  in  groups  of 
 different  forms,  according  to  kind. 
 
 Consequently  the  nature  of  all  solids,  fluids,  and  gases  de- 
 pends on  whether  they  are  composed  of  this  or  that  kind  of 
 atom;  of  this  or  that  kind  of  molecule  associated  in  this  or  that 
 kind  of  manner  with  one  another — firmly  in  the  solid,  less 
 firmly  in  the  liquid,  and  always  ready  to  fly  apart  as  in 
 the  gas. 
 
 Finally,  that  if  atoms  or  molecules  of  different  kinds  are 
 brought  near  together  they  can,  under  certain  fixed  and  im- 
 mutable laws,  alter  their  positions  and  modes  in  such  way  as 
 to  break  up  their  previous  constitution.  Also  that  under  cer- 
 tain other  fixed  and  immutable  laws,  these  dissevered  atoms 
 and  molecules  are  able  to  reunite  in  a  different  manner  so  as 
 to  form  one  or  more  products  very  unlike  the  originals. 
 
 Then  as  to  the  Forces,  I  have   shown  that  these  are  very 
 
THE  PHYSICAL  FORCES. 
 
 157 
 
 various  in  their  manifestations,  but  that  there  is  a  most  mys- 
 terious connexion  between  them.  Force  or  energy  in  one  or 
 other  of  its  forms  however  is  present  in,  or  connected  with  everij 
 kind  of  matter,  and  according  to  the  kind  of  matter  it  works  on,  or 
 with,  is  able  conjointly  with  it,  hy  reciprocal  action  and  reaction, 
 to  produce  all  the  chemical  and  physical  phenomena  we  are  ac- 
 quainted ivith,  short  of  life  and  organization. 
 
 As  to  the  conformation  and  essential  constitution  of  the  forces 
 we  know  nothing.  In  regard  to  them  we  can  form  no  such 
 definite  speculations  as  we  can  in  regard  to  the  atomic  con- 
 struction of  matter.  All  we  can  say  is  that  gravitation  and  the 
 other  attractions,  together  with  the  correlative  forces,  are  the 
 manifestations  of  one  or  more  forms  of  power  which  are  able 
 to  affect  matter  in  certain  immutable  ways.  Take  energy — 
 motion — for  example.  It  is  energy  in  action  that  causes  every 
 kind  of  atom  or  molecule  or  particle  of  aether  to  be  this,  or 
 that;  or  to  do  this,  or  that,  according  to  its  endowed  quality  of 
 substance,  and  the  way  in  which  this  is  capable  of  being 
 affected.  That  is  to  say,  every  atom  in  creation  Ave  are  told  is 
 in  ceaseless  motion  of  a  certain  definite  kind,  and  one  of  the 
 most  profound  questions  therefore  in  physics  is  —  What  is 
 motion,  and  how  did  it  begin?  (See  ^^  Causation,''^  Yo\,  II.; 
 also  *'  Chemical  Evolution,'''  Vol.  III.) 
 
 Religious  and  Scientific  Reflections. — Having  now  finished 
 our  short  survey  of  matter,  and  the  physico-mechanical  and 
 chemical  forces,  I  wish  before  entering  on  the  subject  of  life 
 to  make  a  few  observations  in  furtherance  of  the  main  object 
 of  this  work — the  upholding  of  God's  power  and  glory  in 
 creation. 
 
 I  think  if  any  one  who  has  been  able  to  follow,  and  under- 
 stand my  explanations  and  reasonings,  will  ponder  thereon,  and 
 especially  so  on  the  nature  of  heat,  on  the  co-related  forces,  on 
 chemical  decomposition,  and  particularly  on  the  conservation 
 and  transformation  of  energy,  he  cannot  fail — if  quite  dispas- 
 sionate— to  acknowledge  but  that  such  an  astonishing  variety 
 in  detail,  and  yet  perfect  unity  in  completeness,  and  exact- 
 ness in  execution  and  harmonious  working   by  fixed  laws,  as 
 
158  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 we  have  had  evidence  of,  cannot  have  come  by  chance,  but  must 
 have  been  created  with  aforethought  and  plan.  What  mind 
 undarkened  by  preconceived  notions,  but  must  on  careful 
 examination  see  creative  power,  and  supernatural  purpose, 
 and  design  in  the  existence  of  matter  and  its  qualities  ;  and 
 in  the  laws  of  motion,  of  gravitation,  and  of  the  co-related 
 
 forces  ! 
 
 To  my  mind  this  truly  marvellous  perfection  of  the  co- 
 related  forces — even  if  we  set  aside  the  wonders  and  mystery 
 of  matter — would  alone  in  their  as  tounding  completeness  and 
 variety  in  interchangeableness,  form  an  irresistible  argument 
 in  proof  of  an  Almighty  Designer  ;  and  that  would  be  so  even 
 if  we  had  no  further  evidence  whereby  to  demonstrate  His 
 existence  ;  but  as  it  happens,  we  shall  in  the  succeeding 
 chapters  have  an  ample  store  of  further  proofs  of  the  unity 
 of  nature,  and  of  all  things  working  to  fulfil  a  complete 
 purpose. 
 
 If  I  have,  therefore,  up  to  this  point  impressed  any  scep- 
 tical mind,  I  trust  to  urge  the  effect  of  my  argument  still 
 more  convincingly  hereafter. 
 
 I  know  the  Materialist  will  say  it  is  an  assumption  to  speak 
 of  a  God  Almighty  as  Designer  and  Creator,  but  if  he  can 
 offer  a  reasonable  and  intelligible  theory  as  to  self -causation, 
 and  the  power  of  matter,  and  force,  to  assume  hy  self-action 
 all  their  multiform  differences,  but  at  the  same  time  perfect 
 harmony,  and  reciprocal  completeness,  then  I  for  one  will 
 begin  to  reconsider  the  foundations  of  my  belief. 
 
 In  fine,  I  challenge  the  Materialistic  sceptic  to  demonstrate 
 with  any  fair  show  of  reason,  that  it  is  even  probable — not  to 
 speak  of  possibility — that  matter  and  all  its  qualities  and 
 marvels,  that  gravitation  and  the  attractions,  that  the  corre- 
 lative forces  with  all  their  miraculous  actions — that  these  as 
 occurring  *'  in  the  course  of  nature,''^  all  arose  by  chance- 
 happening,  self-made  necessities  or  laivs?  (See  ^^  Necessity,'' 
 "  Chance;'  Vol  III.) 
 
CHAPTER  IV. 
 
 Spirit — Mind — Life  . 
 
 {Metaphysical  or  Psychical  Force.) 
 
 The  Metaphysical  Forces — Spirit,  Mind,  Life — Vital  principle-— 
 Organic  Mind — Power  of  perceiving  the  fitting — Caution  to  non= 
 scientific  reader — Mind  of  two  kinds,  Spiritual  and  Organic — Life 
 and  Bible — Life  and  Soul — Old  Testament  and  Spirit — Old  Testa- 
 ment and  breath — New  Testament  meanings  of  breath,  &c. — Christ 
 and  the  words  life  and  soul  and  spirit — Alford — Comparison  of 
 plants  and  animals — Organic  or  Vital  Mind — Specialized  Organic 
 mind  is  the  Organism — Pangenesis — Vital  mind  has  different  facul- 
 ties in  different  parts — Severed  portions  of  Organic  Mind — Mag- 
 nificat. 
 
 We  now  come  to  the  subjects  of  spirit,  and  mind,  and  life. 
 In  the  previous  chapters  we  have  considered  the  nature  and 
 constitution  of  matter,  and  of  the  physical  forces,  and  we 
 can  conceive,  and  believe,  that  atoms  and  molecules  which 
 compose  non-living  things  may  be,  and  are  arranged,  kept 
 together,  and  controlled — and  even  such  marvels  as  crystals  be 
 formed — by  means  of  the  forces  which  I  have  endeavoured  to 
 explain  the  action  of. 
 
 But  having  granted  this  in  regard  to  non-living  things,  it 
 seems  to  me  that,  in  regard  to  living  things,  it  is  impossible 
 reasonably  to  believe  that  matter  can  be  constrained,  and 
 arranged,  and  ordered  in  such  manner  as  to  perform  the 
 functions  of  life,  and  development,  and  differentiation,  and 
 growth,  and  reproduction,  &c.,  without  the  presence  and 
 assistance  of  a  power,  or  energy,  additional  and  superior  to  any 
 I  have  yet  described,  but  which  I  mentioned  incidentally  in 
 
i6o  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 the   article   on  the  "  Conservation   of  Force,"    viz.,    Spirit— 
 "  Vital  principle." 
 
 Inorganic  bodies,  whether  solids,  liquids,  or  gases,  are  mere 
 aggregations  of  similar  atoms  or  molecules,  all  obeying  certain 
 definite  and  regular  chemico-physical  mechanical  motions  and 
 lav^s,  and  we  can  imagine  that  the  forces  of  gravitation, 
 ordinary  attraction,  repulsion,  polarity,  &c.,  acting  with  the 
 co-related  forces,  may  be,  and  are,  all-sufficient  for  their 
 ordering  and  governance  ;  but  I  cannot  conceive,  as  I  have 
 already  said,  that  such  forces  can  alone  produce  life  without 
 the  presence  of  a  further  power. 
 
 In  inorganic  things  the  atoms  and  molecules  are  arranged  in 
 a  certain  definite  and  regular  physical  or  geometrical  manner, 
 so  as  to  compose  the  structural  quality  of  the  substance  or  gas 
 (I  am  not  speaking  only  of  mere  outward  shape,  but   of  the 
 intimate  atomic  or  molecular  constitution).    But  this  is  not  the 
 case  in  organic  structures,  for  in  them,  in  place  of  the  regular 
 sameness  of  arrangement  of  the  particles  which  ive  meet  ivith  in 
 amorphous  masses   of  rod,   metal,  ^-c,   or  in  the  regular  geo- 
 metiHcal  placing  of  the  atoms  which  we  meet  with  in  crystals, 
 we  find  instead,  in  organic  structures,  a  definite  ?nzsameness,  or 
 irregularity  of  the  most  startling  description.     For  example, 
 in  the  development  of  the   seed,   or  the  ovum  ;    also  in  the 
 o-rowth  of  all  organic  tissues,  we  find  the  constituent  particles 
 becoming  arranged  in  most  extraordinarily  diverse  ways,  and 
 forming  differentiated  structures  and  organs  of  the  most  various 
 kinds  as  to  shape,  size,  and  use.     True,  a  fragment  of  rock 
 may  be  rolled  into  a  pebble  by  attrition,  or  a  crystal  may  be 
 formed  by  accretion  of  particles,  but  in  each  there  will  be  no 
 differentiation — no  formation  of  diflferent  sorts  of  structure  and 
 various-shaped  organs  for  diflTerent  uses. 
 
 Stupendous  and  wonderful,  therefore,  as  are  the  forces  that 
 have  hitherto  occupied  our  attention,  they  are  transcended  in 
 wondrousness  by  this  still  further  mystery — the  "  Vital  force 
 or  principle." 
 
 It  has  been  the  fashion  with  most  philosophers  of  late  years 
 to  ignore  this  term,  and  to  endeavour  to  lead  us  to  think  that 
 
SPIRIT—MIND— LIFE.  1 6 1 
 
 *'  Vital  Force "  is  merely  a  specialized  manifestation  of  the 
 forces  already  named.  But  though  the  vital  force  may,  I 
 grant,  show  itself  as  in  some  degree  related  to  Electricity^ 
 Magnetism,  Electro-Chemical  force,  &c.,  there  can,  I  think,  be 
 no  doubt  entertained  by  any  person  whatever — if  he  will  dis- 
 entangle his  mind  from  materialistic  theories  and  godless 
 conceits — that  it  is  a  much  higher  and  still  more  inscrutable 
 force  than  any  of  those  named;  or  of  any  the  scientist  can 
 deal  with  in  the  laboratory,  and  make  manifest  by  his  chemi- 
 cals ;  or  grind  out  of  his  machines  ;  or  demonstrate  by  experi- 
 ment on  inorganic  things,  or  even  on  organisms  that  have  been 
 deprived  of  life. 
 
 Suppose  it  to  be  true,  for  example,  that  the  "  Vital  Force," 
 or  "  Vital  Spirit,"  or  ''  principle  of  life  "  acts  by  causing  a 
 display  of  electro-chemical  or  galvanic  activity — yet  the 
 electro-chemical  action  is  not  the  life  ;  the  fact  being  indeed 
 just  the  converse  of  that  :  namely,  that  in  living  organisms  the 
 electro-chemical  activities  are  produced  hy,  and  result  Jrom,  the 
 presence  and  energy  of  the  "  Vital  Force  :"  consequently  that 
 it  is  this  "  Vital  Force  "  which  is  the  prime  factor  and  marvel. 
 
 Let  the  Philosopher  reflect  that  though  he  may  prove  that 
 the  contraction  of  living  muscle  produces  heat,  electrical  and 
 magnetic  disturbance,  &c.,  and  though  he  may  vicariously,  and 
 in  an  artificial  manner,  make  the  dead  muscle  contract  by 
 means  of  an  electrical  shock;  or  show  that  electro-chemical 
 force  can  produce  a  variety  of  most  interesting  results;  still, 
 that  what  he  can  effect,  is  as  diiFerent  to  what  the  life,  or  vital 
 force  can  do,  as  any  two  things  we  can  think  of.  For  we 
 cannot  conceive  any  greater  change,  or  contrast,  than  that 
 between  the  living  man — an  active,  self-renewing  organism, 
 with  its  wondrous  differentiated  parts  and  organs,  teeming 
 with  life,  and  the  brain  with  intellect,  and  all  its  marvellous 
 attributes — and  the  corpse  of  man — an  inanimate  mass  of 
 organic  matter,  ready  in  a  few  hours  to  decompose  into  its 
 ultimate  elements.  The  Physicist,  it  is  true,  may  make  the 
 dead  man  kick,  &c.,  as  he  may  make  little  fragments  of  j^aper 
 dance — in  both  cases  by  the  excitation  of  electricity — but  the 
 
1 62  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 action  is  not  life  iu  either  case.  The  Physicist  may  also  even 
 injluence  living  animals,  and  vegetable  structure,  and  functions  ; 
 for  by  the  use  of  various  scientific  devices  he  may  accelerate 
 the  working  of  some  functions,  or  stop  them  ;  but  he  cannot 
 produce  the  life  force  in  the  same  way  as  he  can  the  other 
 forces  I  have  named — he  can  increase,  or  he  may  stop  life's 
 actions,  but  he  cannot  manufacture  life. 
 
 The  Materialistic  philosopher  may  here  ask  me  to  say 
 definitely  in  what  way  the  "vital  force"  differs  from  the  non- 
 vital  forces. 
 
 In  reply  I  will  tell  him  that  the  "  Vital  Principle "  is  a 
 force,  which,  although  under  certain  conditions  amenable  and 
 obedient  to  the  physical  and  chemical  forces  already  named,  is 
 yet  under  certain  other  conditions  superior  to  them,  and  indeed 
 can  resist,  control,  and  even  utilize  them  in  various  degrees.  And 
 this  applies  to  all  of  them  :  to  gravitation,  and  to  other  forms 
 of  attraction;  to  heat,  light,  electricity,  magnetism,  chemical 
 action,  and  motion. 
 
 Materialistic  enthusiasts  may  cavil  at  this ;  but  no  plainer 
 proof  can  be  given  of  the  power  of  control  possessed  by  the  life 
 force  over  the  ordinary  attractions  and  forces,  &c.,  of  the 
 «hemico-physics,  than  is  seen  in  the  following  facts,  and  which 
 are  only  a  few  selected  ones  and  might  be  multiplied. 
 
 Thus  the  whole  organism  can,  as  ordered  by  the  will, 
 move  in  a  direction  opposed  to  gravitation  ;  also  the  circula- 
 tion of  blood  and  sap  can  be  carried  on  in  spite  of  gravi- 
 tation, and  by  a  force  which  is  additional  to  those  which 
 carry  on  the  transfer  of  fluid  in  inorganic  things.  For 
 example.  Hales  found  "  that  by  fastening  a  bent  tube  contain- 
 ing mercury  on  the  stem  of  a  vine,  that  the  suction  caused  by 
 the  forces  concerned  in  circulating  the  sap  raised  the  mercury 
 upwards  of  thirty  inches"  ("Balfour's  Botany  ").  Now  the 
 cause  of  the  movement  which  can  thus  force  the  sap,  contrary 
 to  gravitation,  to  the  summit  of  the  loftiest  tree,  is  a  vital  cause; 
 and  which,  as  it  cannot  act  in  the  case  of  a  dead  tree,  proves 
 that  the   act  is  a  vital  one,  and  not  a  mere  physical  capillary, 
 
SPIRIT— MIND— LIFE.  163 
 
 &c.,  effect,  or  the  circulation  would  continue  after  the  death  of 
 the  tree.  That  is,  if  you  can  imagine  that  on  mere  materialistic 
 chemico-physical  principles,  it  would  be  possible  for  a  tree  ever 
 to  die  as  long  as  it  was  in  possession  of  fitting  conditions  for 
 living. 
 
 The  effects  of  heat  too,  and  that  of  light,  electricity,  chemical 
 change,  evaporation,  diffusion,  &c.,  can,  like  those  of  gravita- 
 tion, be  resisted  by  the  living  organism  in  a  manner  which  is 
 impossible  in  the  case  of  matter  not  under  the  influence  of  life. 
 For  example,  the  organism  can  retain  its  moisture  under 
 ordinary  circumstances,  and  not  dry  up — it  can  resist  great 
 degrees  of  heat,  and  cold,  and  yet  maintain  a  normal  tempera- 
 ture of  the  blood — the  cells  and  tissues  of  the  organism  can 
 resist  the  ordinary  action  of  diffusion,  and  this  is  seen  notably 
 in  the  fact  that  the  urine,  and  bile,  can  during  life  be  retained 
 in  their  respective  bladders;  but  from  which  they  diffuse  a  few 
 hours  after  dsath.  The  blood  globules  also  can  retain  their  potash, 
 and  phosphates,  although  floating  in  a  fluid  (liquor  sanguinis) 
 which  contains  an  abundance  of  soda  and  little  potash — that 
 is  to  say,  the  living  blood  globules  can  forcibly  and  in  opposi- 
 tion to  the  usual  laws  of  osmosis  and  diffusion  retain  its  potash 
 and  reject  the  soda.  This  power  of  selection  and  rejection  is 
 seen  also  in  the  fact  of  the  blood  globule  selecting  oxygen  in 
 the  lungs,  whence  it  carries  it  to  the  tissues,  where  it  rejects 
 it,  and  in  place  selects  carbonic  acid,  which  it  carries  back  to 
 the  lungs.  Selection  and  rejection  are  seen  too  in  the  cells  of 
 the  spongioles  of  the  roots  of  plants,  and  in  the  cells  of  the 
 stomach,  and  intestines  in  animals;  and  in  the  secretion  cells 
 in  both  plants  and  animals.  Also  we  shall  find  in  the  article  on 
 "  Bioplasm,''^  (in  Vol.  II.)  that  that  most  remarkable  substance 
 is  able  to  select  certain  molecules  from  certain  kinds  of  matter, 
 and  do  certain  things  with  them  (i.  e.,  produce  differentiation, 
 development,  growth,  &c.)  in  a  way  which  it  is  impossible  for 
 chemico-physics  to  effect  solely,  and  unaided,  under  ordinary 
 circumstances,  and  unless  touched  by  "  a  something  "  superior 
 and  additional  to  their  own  general  powers. 
 
 In  the  foregoing  actions  (without  naming  others)  I  think  we 
 
 M  2 
 
164  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 liavc  iucoiitestable  evidence  that  the  living  organism  possesses 
 "  a  something  " — a  force — call  it  what  you  will — which  is 
 additional  to  the  ordinary  forces  resident  in,  or  affecting  non- 
 living matter — a  force  which  can  in  some  cases,  as  I  have 
 shown,  conform  and  bend  the  physical  and  chemical  forces  to 
 its  use,  and  will,  and  can,  in  other  cases,  resist  the  ordinary 
 action  of  such  forces. 
 
 It  is  then  this  marvellous  "  Vital  force  ^  or  Principle" — or  as 
 I  would  prefer  to  call  it,  Organic,  or  Body-Mind,  or  Spirit — 
 which  in  action,  and  working  with  matter  and  the  chemico- 
 physics,  causes  all  the  phenomena  of  life.  It  vivifies  all  living 
 things,  both  vegetable  and  animal,  and  is  possibly  specialized 
 in  the  various  organisms  so  as  to  constitute  the  specific  qualities 
 and  powers  of  the  particular  sort  of  plant  or  creature  it  vivifies.^ 
 
 This  "  organic  mind "  while  giving  life  to  the  particular 
 animal  or  plant,  knows  how,  if  I  may  so  say,  to  order  and 
 influence  the  protoplasm  or  bioplasm  of  the  blood,  and  cells, 
 and  nerves — according  to  the  species — in  such  way  as  in  the 
 first  place  to  originate  development :  and  afterwards  so  to 
 guide  and  arrange  the  materials  provided  in  the  egg  or  seed  as 
 to  cause  them  to  grow — and  by  a  probably  "  unconscious  " — as 
 distinguished  from  a  conscious  or  intellectual  power  of  percep- 
 tion and  will — can  direct  every  organic  tissue,  and  even  cell 
 in  the  organism,  how  to  construct,  and  to  do,  and  to  carry  on, 
 all  that  is  advantageous  and  fitting  for  the  particular  hind  of 
 individual  it  animates — all  according  to  God's  will,  and  plan, 
 and  laws. 
 
 Thus,  it  not  only  originates  development,  but  can  order  and 
 direct  growth,  nutrition,  digestion,  respiration,  chculation, 
 secretion,  reproduction,  &c. ;  but  it  can  also  cause  the  organism 
 it  controls  to  appreciate  yvlmt  kind  of  nourishment  is  fitting  : — 
 
 ^  I  need  scarcely  remark  that  the  hypothesis  of  the  connexion  between 
 "  Life  and  Mind "_  is  a  very  old  one,  and  that  it  has  been  especially 
 speculated  on  in  modern  times  by  Dr.  Beale  ("  Life  and  Vital  Action," 
 pp.  109,  110),  also  by  Mr.  Wallace  ("  Natural  Selection  "),  but  as  far  as  I 
 am  aware  no  one  has  worked  out  the  conjecture  in  such  detail  as  I  pro- 
 pose to  do  in  this  book. 
 
SPIRIT— MIND— LIFE.  165 
 
 also  what  medium  (air  or  water,  &c.);  or  locality;  or  condi- 
 tion is  most  proper  for  its  well-being." 
 
 To  me  it  appears  absolutely  necessary  to  grant  this  quality 
 of  ^^  Organic  Mind"  (see  ^^ Reason  and  Instinct,''^)  or  intel- 
 lectually unconscious  power  of  perceiving  the  fitting  (see 
 ^^  Faculty  of  Fitness, ^^  Vol.  III.),  as  an  accompaniment  of,  and 
 part  and  parcel  of  the  endowment  of  life,  or  it  would  be 
 impossible  otherwise  for  the  marvellous  faculties  of  Bioplasm 
 and  the  cells  to  be  manifested  in  the  way  we  certainly  know 
 of  (see  "  Growth,  Nutrition,^^  &c.).  And  I  am  thus  positive 
 because  whether  you  acknow^ledge  a  God,  or  deny  the  Super- 
 natural-one of  two  things  must  he.  Either  the  organism  has 
 come  to  be  what  it  is  by  self-action,  and  through  its  ow^n 
 self-created  power  of  appreciating  what  is  necessary  and 
 fitting  ;  or  the  organism  has  come  to  be  what  it  is  by  design. 
 Either  way  there  must  have  been,  and  must  be,  a  power 
 resident  within  the  organism  to  perceive,  to  direct,  and  to 
 control. — A  power  to  initiate  cell  action,  and  to  cause 
 differentiation,  and  formation  of  tissues,  vessels,  leaves, 
 flowers,  &c.,  and  the  performance  of  their  respective  functions 
 in  plants, — or  in  animals  of  nerves,  arteries,  bones,  muscles, 
 internal  organs,  &c.,  together  with  the  carrying  on  of  all  their 
 functions  respectively — a  power  to  order  and  arrange  the 
 deposit  of  certain  atoms  here,  and  the  rejection  of  other  atoms 
 there — a  power  to  form  this  secretion  here,  and  to  effect  that 
 transformation  there,  and  so  on. 
 
 To  me  it  would  appear  the  wildest  flight  of  imagination 
 possible,  to  attempt  to  conceive  that  this  diflferentiation  and 
 functioning — this  selective  choosing,  or  rejection  of  atoms — 
 this  placing  and  orderly  building  up  of  structure,  or  of  the 
 
 2  It  is  this  faculty  of  "  Organic  Mind  "  in  my  opinion  whicli  suffers 
 when  animals  and  birds  are  placed  in  confinement.  Their  "  organic 
 minds "  are,  as  it  were,  puzzled  amid  such  unusual  surroundings,  and 
 hence  many  animals  will  not  breed  in  confinement ;  many  birds  will  not 
 lay  eggs  ;  and  lose  too  the  faculty  of  making  a  nest ;  and  what  is  so 
 remarkable,  lose  also  their  natural  song  ;  and  so  bewildered  do  they 
 become  that  they  actually  copy  the  notes  of  any  bird  they  may  hear 
 although  in  nature  they  would  not  do  so. 
 
1 66  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 formation  of  secretions,  &c.. — all  occurring  in  the  right  place, 
 and  at  the  right  time — could  be  caused  solely  by  the  actions 
 of  any  kind  of  ordinary  chemico-physical  attractions,  repul- 
 sions, polarities,  &c.,  unless  these  -were  aided  and  animated 
 by  the  presence  of  some  directing  quality  superior  to  matter, 
 to  physics,  and  to  chemistry — viz.  Mind  or  Spirit.  And  to 
 me  it  would  be  equally  impossible  to  conceive  that  such  a 
 Mind  or  Spirit  could  have  manufactured  itself,  and  have 
 arisen  in  any  other  way  than  by  creation,  and  endowment  by 
 a  Supreme  Mind. 
 
 Before  proceeding  further  with  the  consideration  of  "  mind, '^ 
 I  would  here  beg  to  caution  the  non-scientific  reader  that 
 some  views  I  shall  express  in  this  book  in  regard  to  "mmcZ" 
 and  "5/92Wi"  are  not  all  of  them  such  as  are  acknowledged  by 
 men  of  science  generally,  and  that  my  arguments  in  regard  to 
 "mind"  and  "spirit"  will,  in  so  far  as  they  do  not  accord 
 with  the  present  dominant  and  fashionable  scientific  opinions, 
 be  a  personal  endeavour  to  explain  and  to  reconcile — in  what 
 I  deem  a  common-sense  yet  strictly  scientific  manner — what 
 we  witness  in  nature  with  what  we  read  in  the  Bible  concern- 
 ing "  creation,"  and  "  life,"  and  "  soul." 
 
 My  object  will  be  to  disprove  the  reasonableness,  and  to 
 expose  the  unsoundness,  of  what  the  materialists  maintain  on 
 the  subject.  They  hold  that  life  and  all  its  qualities  and 
 effects,  such  as  the  act  of  living — thinking,  &c. — are  merely  the 
 natural  results  of  the  interactions  of  the  various  chemico-physical 
 forces  (such  as  are  known  to  the  scientist)  working  on  matter  and 
 producing  the  phenomena  of  life  spontaneoiisly,  as  conditional 
 by  necessity,  and  usefulness,  during  the  efflux  of  time. 
 
 Of  the  quality — Mind,  or  Spirit — I  believe  there  are  embodied 
 in  organisms  on  earth,  two  kinds  :  the  Intellectncd,  or  Spiritual 
 mind,  which  is  possessed  by  man  and  is  pecidiar  to  him :  and 
 the  Organic  mind,  or  Spirit  of  the  body,  which  is  one  of  the 
 attributes  of,  and  in  close  connexion  with, — even  if  it  is  not 
 essentially — the   life  itself :  and  which   in   a  specialized  form 
 
SPIRIT— MIND— LIFE.  167 
 
 peculiar  to  the  individual  kind,  is  common  to  man,  and  to  all 
 living  things  whether  animal  or  vegetable.  (See  'Reason  and 
 Instinct.) 
 
 For  the  present  I  shall  not  consider  the  former,  or  intel- 
 lectual mind,  but  shall  dwell  here  only  on  the  latter. 
 
 This  Organic  mind — the  Mind  or  Spirit  of  the  body^ — is  in 
 my  opinion,  then,  the  force  which  initiates  and  carries  on  all 
 the  acts  of  development,  of  nutrition,  growth,  &c.,  concerned 
 in  the  process  of  living  ;  and  dominates  to  its  use,  the  needful 
 forms  of  matter,  and  all  chemical  and  physical  forces  within 
 the  scope  and  control  of  its  endowed  powers,  limitations,  and 
 sanctions.  But  not  only  does  the  Organic  mind  effect  this  for 
 the  individual,  but  it  provides  for  the  continuance  of  the  race 
 it  in  each  instance  animates.  According  to  this  view  there- 
 fore it  is  the  transmission  of  the  Organic  Mind  by  inheritance 
 in  the  egg  or  seed,  that  is  the  true  cause  of  the  perpetuation 
 of  likeness  ;  and  not  merely  simple  continuity  by  means  of 
 similar  material  particles  being  transmitted  from  parent  to 
 offspring,  and  thence  again  by  that  descendant  to  the  next, 
 and  so  on.     (See  ^^ Pangenesis.''') 
 
 In  its  lowest  form  the  Organic  mind  or  Spirit  can  effect 
 only  the  comparatively  simple  kinds  of  nutrition,  growth,  and 
 reproduction  needed  by  plants  and  humble  animals  ;  but  in  its 
 highest  expression  it  not  only  orders  and  carries  on  all  the 
 cell  actions  concerned  in  the  act  of  living,  but  even  in  the 
 highest  brutes  which  have  the  greatest  nerve  development, 
 approximates  in  some  slight  degree  to  the  quality  of  the  in- 
 tellectual mind  of  man ;  though  at  the  same  time  I  shall  adduce 
 reasons  for  holding  the  opinion  that  notwithstanding  this 
 apjjarent  approximation,  the  gulf  between  the  two  is  neverthe- 
 less profound. 
 
 I  am  quite  aware  it  will  be  said  that  according  to  this 
 theory  I  surmise  that  there  are  two  spirits,  or  minds  in  man — 
 the  organic,  and  the  intellectual — and  I  may  be  jeered  at  by 
 the  Materialists  for  holding  this  opinion  ;  but  does  not  every 
 thoughtful  person  feel  that  (quite  irrespective  of  the  question 
 of  sin)  he  has  two  natures  within  him — a  higher,  and  a  lower — 
 
1 68  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 an  intellectual  or   spiritual — and   an  animal   or — instinctive? 
 (See  "  Reason  and  Instinct. ^^) 
 
 In  considering  the  very  difficult  subject  of  life,  it  seems 
 reasonable — I  had  almost  said  natural — to  turn  for  assistance  to 
 that  very  ancient  collection  of  writings,  the  Bible.  One  there 
 finds,  as  a  marginal  note  to  its  very  first  chapter,  that  the  word 
 translated  as  "  life  "  has  in  the  Hebrew  the  equivalent  mean- 
 ing of  '*  living  soul,"  or  "  soul,"  or  "  soul  of  life."  So  that 
 Scripturally  "life"  and  "soul"  may  be  looked  upon  as 
 synonymous  terms.  Again,  the  word  "  soul "  is  often  used 
 as  meaning  "  the  spirit,"  or  immortal  part  of  man,  and  in  this 
 sense  it  has  got  into  very  general  use  both  in  ancient  as  well 
 as  in  modern  times.  Indeed  the  words  "  life,''  "  sotil,"  "  spirit," 
 "  breath,"  are  often  used  in  the  Bible  in  such  an  inexact  manner 
 that  it  is  necessary  for  my  purpose  to  inquire  carefully  into 
 their  true  meanings. 
 
 It  does  not  appear  that  at  the  time  the  Old  Testament  was 
 written  any  sharp  distinction  was  made  between  the  significa- 
 tions of  the  above  four  words.  In  the  Hebrew  the  word 
 "  chay  "  means  life,  as  opposed  to  death,  but  the  etymological 
 meanings  and  roots  of  the  other  three  words  are  curiously  in- 
 tertwined. For  example,  the  Hebrew  word  "  nephesh,"  trans- 
 lated as  "  soul  "^  in  English,  means  in  the  original  "  breath." 
 So  too  the  Hebrew  word  ^^  ruacli,"  translated  as  "  spirit,"  also 
 means  "  breath  "  as  one  of  its  significations  in  that  language. 
 
 Then  as  to  the  Greek,  of  which  I  shall  speak  more  further 
 on.  The  Greek  word  ^'- pneuma,"  which  is  translated  in  the 
 Bible  as  "  spirit,"  means  literally  breath,  or  life,  or  soul.  Then 
 the  Greek  word  ^^ psyche,"  translated  as  "  soul,"  means  also  in 
 the  original  "  breath,"  "  life,"  "  sjnrit,"  "  soul."  Lastly  I  may 
 remark  that  the  English  word  "  spi7'it  "  is  derived  from  the 
 Latin  "  spiro,"  to  breathe.  So  that  in  short,  in  our  ignorance 
 of  what  life  really  consists  in,  and  of  what  spirit  is,  the  fact 
 
 3  It  slioTild  be  noted  that  in  the  Septuagint  and  the  Vulgate  the  trans- 
 lators are  consistent  in  their  rendering  of  the  words  "  chay "  and 
 "  neioliesh."     ("  Spealcer's  Commentary,"  Vol.  I.  p.  597.) 
 
SPIRIT— MIND— LIFE.  169 
 
 appears  to  be  that  all  nations  in  all  ages  have  regarded  the 
 word  "  breath  "  as  the  most  descriptive,  or  tangible  lingual  root 
 of  the  abstract  terms  "  life,"  *'  soul,"  "  spirit  :"  nor  has  it 
 pleased  God  ever  to  have  revealed  to  us  the  exact  distinction 
 to  be  drawn  between  them  as  used  in  the  Bible,  further  than 
 what  may  be  inferred  from  the  remarks  of  our  blessed  Saviour 
 and  of  Paul,  which  I  shall  dwell  on  hereafter. 
 
 I  will  now  illustrate  the  foregoing  by  giving  first  a  few 
 examples  from  the  Old  Testament,  afterwards  from  the  New 
 Testament. 
 
 We  will  begin  with  "  life  "  and  "  soul.''  The  first  time  the 
 word  life  or  soul  is  made  use  of  in  the  Bible  is  Genesis  i.  20. 
 "  And  God  said,  Let  the  waters  bring  forth  abundantly  the 
 moving  creature  that  hath  life."  In  other  words.  Let  the  waters 
 bring  forth  "  soul "  or  "  living  soul  "  in  an  incorporated  form — 
 that  is — let  them  produce  moving,  living,  sentient  creatures, 
 endowed  with  perception  and  will. 
 
 In  the  Old  Testament  it  is  very  common  for  the  word 
 ^^  sold"  to  be  made  use  of  in  the  place  of  the  word  "  life"  as 
 we  now  understand  it.  David  says  (Psalm  cxix.  109),  "My 
 soul  is  continually  in  my  hand  :"  Or  again  he  says  (Psalm 
 vii.  5),  *'Let  the  enemy  persecute  my  'soul'  and  take  it; 
 yea,  let  him  tread  down  my  life  upon  the  earth."  So  too 
 (1  Samuel  xxiv.  11)  David  says,  "  Thou  huntest  my  soul  (life) 
 to  take  it."  Likewise  Job  xii.  10  :  "  In  whose  hand  is  the 
 soul  (or  life)  of  every  living  thing  and  the  breath  of  all  man- 
 kind." 
 
 The  word  "  spirit"  too,  is  used  very  ambiguously  in  the  Old 
 Testament.  It  may  mean  the  "  Spirit  of  God  "  (Genesis  i.  2), 
 or  the  Holy  Spirit  ;  or  it  may  mean  the  "  life,"  or  "  soul,"  or 
 immortal  spirit  of  man. 
 
 Thus  Isaiah  xlii.  5  :  "  Thus  saith  God  ;  He  that  giveth 
 breath  (life)  unto  the  people  upon  it  (the  earth),  and  "spirit" 
 (the  intellect  and  immortal  part)  to  them  that  walk  therein." 
 
 Then  in  Numbers  xvi.  22  :  "  The  God  of  the  spirits  of  all 
 flesh  :"  meaning  that  "  spirit  "  is  the  "  life  "  of  all  creatures,  and 
 that  it  emanates  from  God.     But  the  word  "  spirit  "  is  often 
 
170  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 most  unmistakably  used  as  meaning  the  intellectual  mind,   or 
 spirit  and  immortal  part  of  man.     In  Ihe  first  sense  consult 
 Psalm  Ixxvii.  6  :  "I  commune  with,  mine  own  heart,  and  my 
 *  spii'it '  (or  intellectual  mind)  made  diligent  search."     In  the 
 latter  sense  see  also  Eccles.  iii.  21  :  "The  spirit  of  man  that 
 goeth  upward,  and  the  spirit  of  the  beast  that  goeth  downward 
 to    the  earth."       But   mark  !    that   although  no  verbal   dis- 
 tinction  is  here  made  between   the  immortal  spirit,  or  soul, 
 or  life   of  man,  and  the   spirit,  or  soul,  or  life  of  the  beast  ; 
 still  that  a  real,  and  essential,  and  enormous  difference  between 
 them  is  conveyed  by  the  context  as  just  quoted,  which  says, 
 "  the  spirit  of  the  one  goeth  upward,  and  the  other  downward." 
 (See  ''Death,''  Vol.  11.)   To  this  I  may  add  another  expression  of 
 Solomon's  as  to  the  meaning  of  "  spirit"  as  just  employed,  and 
 the  immortality  of  that  of  man  as  given  by  him  in  Eccles.  xii.  7, 
 where  it  is   stated  as  to  the  ascent  of  man's    spirit,   "Then 
 shall  the  dust  return  to  the  earth  as   it  was  ;  and   the    spirit 
 shall  return   unto  God  who  gave   it  " — clearly  showing  that 
 Solomon  did  not  doubt  a  future  existence  for  man. 
 
 As  to   the  meaning  of  the  word  "  breath, '  if  we  turn   to 
 Genesis  ii.  7,  we  find,  "  And  (God)  '  breathed '  into  his  (man's) 
 nostrils  the  breath  of  life,  and  man  became  a  living  soul  " — (or 
 an  incorporated  soul).     Of  course  in  a  manner  this  expression 
 is  allegorical,  as  one  must  not  in  these  days  of  positive  reason- 
 ing,  picture  God  as  actually   blowing    into  a  human  being's 
 nostrils  as  a  man  might  do.     No  doubt  therefore  in  a  measure 
 the  description  is  figurative,  but  yet    as  a  vivid    allegory  it 
 conveys  the  exact  truth.    Or  as  another  example  (Job  xii.  10): 
 "In  whose  hand  is  the  soul  (life)  of  every  living  thing  and  the 
 breath  (spirit)  of  all  mankind."     The  Septuagint  has  this  as 
 "psyche"  (soul  or  life)  and  "  pneuma "   (breath  or  spirit  of 
 every  man).     M^o  Daniel  v.  23:  "The   God   in  whose  hand 
 thy  breath  is  " — that  is,  thy  spirit  or  life.     Then  Psalm  xxxiii. 
 6  :   "  By  the  word  of  the  Lord  were  the  heavens  made,  and  all 
 the  host  of  them  by  the  breath  of  His  mouth."     In  conjunction 
 with  this  passage  read  Job  xxvi.  13  :  "By  His  Sjnrit  He  hath 
 carnished  the  heavens  ;  His  hand  hath  formed  the  crooked 
 
SPIRIT— MIND— LIFE.  171 
 
 serpent."  These  two  last  quotations  clearly  show  that  God's 
 "  breath  "  and  His  "  Spirit "  are  identical.  The  synonymous 
 manner,  too,  in  which  the  ancients  used  these  words  breath  and 
 spirit  is  shown  in  Joh  xxvii.  3  :  "  All  the  while  my  breath  is 
 in  me,  and  the  Spirit  of  God  is  in  my  nostrils."  Or  again:  Joh 
 xxxii.  8:  "But  there  is  a  spirit  in  man,  and  the  inspiration  (or 
 breathing  in)  of  the  Almighty  giveth  them  understanding." 
 Again  in  Joh  xxxiv.  14  :  the  word  "  sjnrit  "  is  used  as  mean- 
 ing man's  immortal  part,  hut  "  breath "  here  stands  for  his 
 "  life.^^  "  If  He  set  His  heart  upon  man,  if  He  gather  unto 
 Himself  his  spirit  and  bis  breath;  all  flesh  shall  perish  together, 
 and  man  shall  turn  again  to  dust." 
 
 It  has  been  thought,  however,  that  as  in  the  Hebrew  ver- 
 sion the  word  "ma?i"is  not  present,  the  meaning  may  be 
 that  if  God  were  to  withdraw  His  animating  spirit,  or  breath, 
 all  creatures  would  perish  at  once.  In  support  of  this  view 
 refer  to  Psalm  civ.  29,  30  :  ''  Thou  takest  away  their  breath, 
 they  die,  and  return  to  their  dust.  Thou  sendest  forth  Thy 
 Spirit,  they  are  created." 
 
 Having  now  critically  examined  the  words  "  spirit,"  "  soul," 
 "  life,"  "  breath,"  it  appears  that  they  were  used  in  a  measure 
 — though  an  observant  reader  may  believe  not  entirely — 
 synonymously  by  the  most  ancient  writers  in  the  unscientific 
 days  in  which  the  Old  Testament  was  composed.  But  it  must 
 always  be  borne  in  mind  that  the  Bible  is  not  a  revelation  of 
 science,  or  psychology,  or  metaphysics.  It  had  pleased  God 
 in  the  days  of  Moses,  and  Job,  and  David,  and  Solomon,  and 
 the  prophets,  to  put  into  their  minds  only  such  facts  concern- 
 ing nature,  and  what  we  call  "  natural  science,"  as  it  pleased 
 Him  according  to  His  purpose  ;  yet  how  true  are  the  inter- 
 pretations which  they  have  given  of  many  things  which  they 
 could  not  have  understood  by  their  own  simple  knowledge  ! 
 
 The  illustrious  men  above  named  did  not  always,  it  is  true, 
 draw  a  clear  distinction  between  the  exact  different  meanings 
 of  "  life,"  "  soul,"  and  "  spirit,"  and  "  breath  ;"  but  that  was 
 because  they  had  not  had  a  full  revelation  of  man's  spiritual 
 nature,  and   the  facts  concerning  immortality  ;  yet  notwith- 
 
172  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 standing  this,  they  evidently  comprehended,  in  a  measure,  the 
 real  truth  in  regard  to  "  spirit,"  **'  life,"  and  immortality,  or 
 they  could  not  have  written  as  they  did.  For  example,  David, 
 in  Psalm  xvi.  9,  10,  said,  "  My  flesh  also  shall  rest  in  hope. 
 For  thou  wilt  not  leave  my  '  soul '  in  hell,"  clearly  meaning 
 that  he  had  hope  of  another — a  spiritual — life.  (See  "  Immor- 
 tality;' Vol.  V.) 
 
 We  will  now  pass  on  to  an  examination  of  the  signification 
 attached  to  the  words  life,  soul,  &c.,  as  given  in  the  New 
 Testament,  and  I  think  I  shall  be  able  to  show  that  an  attentive 
 study  of  that  book — containing,  as  it  does,  a  greater  revelation 
 than  had  been  vouchsafed  to  the  chosen  men  of  old  concerning 
 a  future  life — will  enable  us  to  interpret  the  words  in  question 
 in  a  much  more  definite  and  accurate  manner  than  is  possible 
 in  the  Old  Testament.  Before,  however,  we  enter  on  this 
 critical  examination,  I  must  state  that  the  translators  of  the 
 New  Testament  have  in  the  English  version  interpreted  the 
 Greek  word  {pneumd)  as  meaning  Spirit — the  "  Spirit  "  of 
 God,  or  the  "  spirit,"  or  immortal  part  of  man  ;  and  have  ren- 
 dered the  Greek  word  {psyche)  as  "  soul,"  or  "  life."  I  may 
 add  that  my  object  will  be  to  endeavour  to  prove  that  our 
 Saviour  and  the  Apostles  made,  in  many  instances,  so  marked 
 a  distinction  between  the  use  of  these  two  words  as  to  show 
 that  they  strictly  stand  for  two  different  qualities,  the  "ps^cAe" 
 being  inferior  to  the  immortal  ^^ pneuma^ 
 
 Nevertheless  it  seems  that  in  the  common  parlance  by  the 
 people,  the  use  of  the  words  ''  soul  "  and  "  spirit  "  was  anciently 
 — as  it  is  now— very  indefinite,  and  that  the  distinct  meanings 
 of  the  two  words  were,  as  at  present,  conventionally  blended 
 — the  word  "'  soul,"  perhaps,  being  the  one  most  frequently 
 used  to  designate  the  immortal  part  of  man. 
 
 I  will  now  consider  some  of  the  passages  in  which  our 
 blessed  Saviour  made  use  of  these  words  ;  and  in  so  doing  I 
 must  beg  it  to  be  most  impressively  borne  in  mind  that  Christ, 
 unlike  various  impostors,  such  as  Mahomet,  gives  us  very 
 Jittle  information  in  regard  to  specific  details  concerning  the 
 
SPIRIT— MIND— LIFE.  173 
 
 unseen.  Also  that  His  language  was  in  its  extreme  simplicity 
 of  diction  invariably  adapted  to  the  comprehension  of  His 
 hearers  according  to  their  then  state  of  knoiuledge  and  conven- 
 tional use  of  terms.  For  example — to  speak  first  of  "  soul  " — 
 our  Lord  made  use  of  the  words  "  life,"  or  •'  soul,"  in  a  figura- 
 tive and  synonymous,  yet  simple,  manner,  in  Mattheiv  xvi.  25, 
 26  :  "  For  whosoever  will  save  his  life  {psyche)  shall  lose 
 it  ;  and  whosoever  will  lose  his  life  {psyche)  for  My  sake  shall 
 find  it.  For  what  is  a  man  profited,  if  he  shall  gain  the  whole 
 world  and  lose  his  own  {psyche)  soul?^^ — i.e.  lose  eternal  life. 
 
 To  show  also  that  Christ  adapted  His  phraseology  to  the 
 modes  of  thought  and  expression  common  in  His  day,  I  will 
 instance  Mattheiv  xxii.  37  :  "Jesus  said  unto  him,  Thou  shalt 
 love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy 
 soul  (psyche),  and  with  all  thy  mind."  This  sentence,  I  think, 
 is  a  clear  example  of  how  Christ  made  use  of  expressions  that 
 were  capable  of  being  comprehended  by  the  people  generally, 
 and  the  word  "  soul,"  especially,  He  employed  in  its  common 
 conventional  meaning.  Christ  probably  used  these  several 
 words,  heart,  soul,  &c.  (see  also  Deut.  vi.  5,  Luke  x.  27, 
 Mark  xii.  30),  simply  to  adapt  His  meaning  to  the  different 
 views  of  different  men,  according  as  they  understood  the 
 signification  of  these  words,  and  to  show  that  all  our  feelings, 
 and  judgment,  and  will,  ought  to  be  concentrated  in  all  their 
 strength  on  the  love  of  God.  But  I  would  humbly  venture  to 
 think  that  although  this  view  is  undoubtedly  correct,  as  far  as 
 it  goes,  still  that  a  close  analysis  of  the  above  sentence  will 
 justify  another  and  co-relative  interpretation,  such  as  the  fol- 
 lowing, and  such  as  is  consistent  with  modern  knowledge,  and 
 with  the  arguments  contained  in  this  book. 
 
 By  '•'  hea7^t "  I  should  understand  moral  feeling  —  love. 
 "  Soul  "  (psyche)  I  should  here  interpret  as  meaning  the 
 lower,  or  body,  or  "  Organic  mind,"  and  its  appetites  (the  com- 
 mand being,  as  I  read  it,  to  honour  God  by  keeping  the  bodily 
 appetites  in  subjection),  and  lastly,  as  to  "  mind  "  (put  in  this 
 instance  in  the  Greek  "  dianoia "),  I  should  take  that  as 
 meaning  the  higher  or  intellectual  mind  or  spirit — the  word 
 
174  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 "  diauoia,"  or  "  intellect,"  being  here  used  instead  of  its  verbal 
 equivalent  ''^ pneuma.'''' 
 
 Again  our  Lord  says  in  Matthew  x.  28,  "Fear  not  them 
 which  kill  the  body,  but  are  not  able  to  kill  the  soul  {psyche); 
 but  rather  fear  Him  which  is  able  to  destroy  both  soul  {psyche) 
 and  body."  Here  again  we  may  surely  conclude  that  Christ 
 made  use  of  the  word  "  soul "  in  the  conventional  sense. 
 Again,  when  in  agony  in  the  garden  of  Gethsemane,  Christ 
 said  of  Himself,  Matthew  xxvi.  38,  also  John  xii.  27,  "  My 
 soul  {psyche)  is  exceeding  sorrowful,  even  unto  death."  Yet, 
 although  our  Saviour  did  make  use  of  the  word  "soi/Z"in  this 
 way,  so  as  to  bo  generally  understood,  still  it  is  clear  from 
 other  expressions  of  His  that  man  does  really  possess  two  kinds 
 of  mind,  such  as  Paul  (as  I  will  explain  further  on)  called 
 "  soul  "  (psyche)  and  "  spii'it  "  {pneuma)  ;  and  that  Christ,  as 
 will  be  seen  presently,  estimated  "  spirit  "  as  the  higher  quality. 
 I  may  say,  too,  here  that  Dean  Alford  in  his  Greek  Testament 
 holds  that  it  is  quite  probable  that  our  Lord,  in  making  use  of 
 the  word  "sowZ"  in  His  earthly  agony,  spoke  of  that  lower 
 quality  or  part  of  His  mind  {psyche)  which  is  the  seat  of 
 human  passions  and  aiFections,  and  which  is  touched  by  the 
 anguish  of  body,  and  which  quality  or  part  of  the  mind  is 
 dilFerent  from  the  higher  or  intellectual  part,  such  as  in  the 
 Scriptures  is  distinguished  as  "  pneuma,"  or  "  spirit." 
 
 Let  us  now  consider  Christ's  use  of  the  word  "  spirit " 
 {pneuma).  In  Matthew  xxvi.  41  He  says,  "  Watch  and  pray, 
 that  ye  enter  not  into  temptation  :  the  spirit  (pneuma)  indeed 
 is  willing,  but  the  flesh  is  weak."  Here,  I  think,  is  a  clear  in- 
 timation of  the  existence  of  two  kinds  of  mind — the  "  spirit" 
 being  the  intellectual  one;  and  the  word  "flesh"  standing  for 
 and  signifying  the  lower  mind,  or  soul  of  the  flesh,  and  its 
 appetites  and  weaknesses.  He  could  not  have  meant  simply 
 flesh — muscle — in  a  literal  sense,  but  the  mind  or  soul  of  the 
 flesh." 
 
 •*  As  to  the  spiritual  nature  of  man's  higher  or  intellectual  mind, 
 see  1  Cor.  ii.  14 :  '*  But  the  natural  man  receiveth  not  the  things  of  the 
 Spirit  of  God :  for  they  are  foolishness  unto  him,  neither  can  he  knoTV^ 
 them,  because  they  are  spiritually  discerned." 
 
SPIRIT— MIND— LIFE.  1 7  5 
 
 But  our  Lord's  most  emphatic,  and  literal,  and  unmistakable 
 use  of  the  word  "  spirit  "  occurred  during  His  last  moments  on 
 earth,  and  when  He  was  no  longer  addressing  Himself  sjjecially 
 to  man  (and  hence  constrained  by  conventionalism)  but 
 communing  with  God  the  Father.  Expiring  on  the  cross 
 [Luke  xxiii.  46),  and  knowing  that  His  immortal  part  was 
 about  to  separate  from  the  body.  His  last  words  were,  "  Father, 
 into  Thy  hands  I  commend  My  *  spirit '  "  (pneuma).  From  all 
 this,  therefore,  I  think  we  may  certainly  conclude  that  our 
 Saviour  intimated  the  existence  in  man  of  two  kinds  of  mind 
 — an  intellectual  one,  and  a  fleshly  one  ;  a  spirit  and  a  soul — 
 and  that  when  He  made  use  of  the  phrases  such  as  "  soul," 
 "  heart,"  "  flesh,"  "  life,"  &c.,  He  did  so  in  some  cases  simply 
 to  adapt  Himself  to  the  phraseology  of  the  people. 
 
 We  will  now  consider  the  mode  in  which  that  highly-gifted 
 and  greatly-favoured,  and  altogether  marvellous  man  Paul 
 used  the  words  " life,"  "  soul,"  "  breath,"  and  "spirit."  And  I 
 may  remark  that  even  the  greatest  sceptic  must  acknow- 
 ledge that  Paul,  although  not  scientific  in  the  modern  sense, 
 must  have  been  a  profoundly  learned  man  for  his  period  ;  and 
 certainly  also  a  man  whose  intellectual  ability  will  compare 
 favourably  with  that  of  any  other  man  in  all  time. 
 
 Paul  in  his  epistles  made  an  accurate  and  definite  use  of  the 
 Avords  "  soul "  and  ''  spirit "  as  being  different  things,  and 
 clearly  considered  that  man  possesses  three  distinct  qualities, 
 body,  soul  (or  life),  and  spirit ;  for  he  says  in  Hebrews  iv.  12, 
 "  piercing  even  to  the  dividing  asunder  of  '  soul '  (psyche)  (or 
 life)  and  ''spirit^  (pneuma).^'  And,  again,  to  the  highly- 
 critical  Greeks  in  1  Thess.  v.  23,  "  And  I  pray  God  your 
 whole  spirit  (pneuma),  and  soul  {psyche),  and  body  be  pre- 
 served." 
 
 As  to  these  expressions  it  has  been  observed,  "It  is  likely 
 enough  that  the  Thessalonians  were  used  to  divide  the  man 
 into  spirit,  soul,  and  body  (as  this  was  the  doctrine  of  the 
 Pythagoreans,  Platonists,  and  Stoics),  taking  psyche  for  the  sen- 
 sual soul,  or  the  lower  faculties  ;  and  pneuma  for  the  rational 
 soul,  or  superior  faculties  ;  and  these  two  they  used  to  speak 
 
176  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 of  as  two  distinct  souls,  or  rather  as  soul  and  spirit "  (Burder's 
 Bible,  1  Thess.  v.  23).  But  this  ancient  heathen  view  quite 
 accords  with  the  religious,  as  well  as  scientific  one  I  would 
 advocate,  of  the  "  soul"  being  the  "  life,"  or  the  lower  quality 
 of  mind  of  man  ;  and  "  spirit "  his  liigher  and  intellectual  or 
 immortal  part.  And  this  view  is  made  complete,  and  as  I  hold 
 clenched,  by  observing  (as  already  remarked)  that  our  blessed 
 Saviour  when  He  died  on  the  cross  {Luke  xxiii.  46)  said, 
 ''Into  Thy  hands  I  commend  My  spirit"  {'^ imeuma''  not 
 ^^ psyche'''').  Moreover,  in  addition  to  this  use  of  the  word 
 ^^pneuma,''  as  thus  applied  to  the  immortal  part  of  man,  it 
 must  be  remembered  that  the  various  inspired  writers  of  the 
 New  Testament  certainly  all  looked  on  ^^ pneuma  "  as  being  a 
 liigher  spiritual  quality  than  ^^ psyche j'^  for  the  third  person 
 of  the  Godhead  is  in  Greek  always  styled  by  them  "  Agion 
 Fneuma,"  or  "Holy  Spirit "  (not  J.^?ow  Psyche),  and  "God 
 the  Father  "  is  called  "  the  Father  of  Spirits  "  {Hebrews  xii.  9). 
 Other  passages  may  be  quoted  also  to  prove  that  spirit 
 "  pneuma"  was  looked  on  as  above  the  "  life  "  of  the  flesh,  or 
 ^^  psyche,''^  or  zoe!'  In  Acts  xvii.  25  it  is  stated,  "  Neither 
 is  worshipped  with  men's  hands,  as  though  He  needed  any- 
 thing, seeing  He  giveth  to  all  '  life,'  and  '  breath,'  and  all 
 thino;s."  Here  a  distinction  is  made  between  "  life "  and 
 "  breath,"  and  it  is  important  to  note  that  the  words  "Zz/e" 
 {zoe)  and  "  breath  "  {pneiima)  are  both  made  use  of,  clearly 
 showing  that  Luke  did  not  consider  life,  and  breath  (or  spirit) 
 to  be  identical  things  ;  and  I  would  remark  that  Luke,  like 
 Paul,  was  an  educated  man,  and  moreover  a  physician. 
 
 I  will  now  return  to  Paul  and  his  views.  In  Galatians  v.  16 
 he  writes,  "  This  I  say  then,  Walk  in  the  Spirit,  and  ye  shall 
 not  fulfil  the  lust  of  the  flesh."  Again,  in  1  Peter  iii.  18  : 
 "  Being  put  to  death  in  the  flesh,  but  quickened  by  the 
 Spirit."  Again  {Romans  viii.  5) :  "  For  they  that  are  after  the 
 flesh  (that  is,  fleshly  or  worldly-minded)  do  mind  the  things  of 
 the  flesh  ;  but  they  that  are  after  the  Spirit  the  things  of  the 
 Spirit.''  Nowhere,  however,  does  Paul  show  his  emphatic 
 5  Zoe  is  a  Greek  word  also  meaning  "  life." 
 
SPIRIT— MIND— LIFE.  1 7  7 
 
 views  in  regard  to  the  existence  of  two  kinds  of  mind 
 (the  animal  soul,  and  the  spiritual)  more  clearly  than  in 
 1  Corinth,  ix.  27  :  "I  keep  under  my  body  and  bring  it  into 
 subjection  :  lest  that  by  any  means  I  myself  should  be  a  cast- 
 away." That  is  to  say,  lie  strove  by  an  act  of  will  on  the 
 part  of  his  higher  or  intellectual  mind,  or  spirit,  to  rule  over, 
 and  bring  into  subjection  to  it,  his  lower  mind,  or  soul  of  the 
 flesh,  and  its  desires,  and  weaknesses  (which  animal  soul  or 
 mind  I  shall  further  on  designate  as  the  conscious  part  of  the 
 *'  Organic  mind ").  Clearly  when  Paul  here  spoke  of  his 
 "  body  "  it  could  not  have  been  simply  of  its  material  parts, 
 but  he  must  have  meant  the  "  something "  (animal  soul) 
 which  animates  and  orders  it,  and  gives  it  its  various  faculties 
 and  propen&ities — faculties  and  propensities  which  have  alas! 
 been  corrupted  and  degraded  through  the  power  of  Satan — 
 and  it  was  this  corrupted  mind  that  Paul  struggled  hard  to 
 bring  into  subjection  to  his  reasonable  mind.  Yet  although 
 Paul  spoke  of  "  soul "  and  "  spirit "  as  bearing  the  above 
 meanings  in  their  highest  significations,  he  nevertheless  some- 
 times employed  the  word  "  soul "  in  two  other  senses,  and 
 such  as  are  still  in  popular  use.  In  Romans  xiii.  1  he  speaks 
 of  "soul"  as  meaning  a  p^rso7i,  and  in  Hebrews  vi.  19  he 
 says,  "  which  hope  we  have  as  an  anchor  of  the  "  soul  " 
 (meaning  here,  I  presume,  by  the  word  "  soul  "  the  immortal 
 part  of  man  in  the  sense  now  so  commonly  understood). 
 
 In  pursuance  of  this  subject  it  will  now  be  well  to  quote  the 
 opinion  and  criticism  of  that  good  man,  eminent  theologian, 
 and  erudite  Greek  scholar,  the  late  Dean  Alford,  who  says 
 {Sermons,  Vol.  I,,  p.  260),  "The  Scripture  account  of  man 
 describes  him  as  possessed  of  body,  soul,  and  spirit.  The 
 former  we  possess  in  common  with  all  organized  matter;  the 
 organization  being  nobler  as  we  advance  upward  through  the 
 tribes  of  creation,  and  reaching  its  highest  point  in  man.  The 
 second,  the  soul  (I  speak  now  in  the  proper,  not  in  the  popular 
 sense  of  the  term),  we  possess  in  common  Avith  all  conscious 
 beings.  It  is  that  which  is  the  seat  of  the  instincts  and  appe- 
 tites and  affections;  and  as  the  body,  so  this  is  found  in  various 
 
 N 
 
178  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 degrees  of  inferiority  or  dignity  in  different  tribes  of  animals, 
 reaching  again  its  highest  in  ns.  We  possess  in  it  not  only  all 
 that  the  lower  animals  have,  but  superadded  to  that,  the 
 power  of  thought,  and  those  faculties  which  characterize  the 
 action  of  the  human  mind.  Then,  thirdly,  beyond  and  above 
 the  soul  and  its  desires  and  faculties  bodily  and  mental,  is  the 
 spirit,  which  we  alone  of  all  created  beings  on  this  earth 
 possess.  The  spirit — the  seat  of  the  reason,  and  of  conscience, 
 and  of  our  responsibility  — is  immortal  and  imperishable.  It 
 is  that  lofty  part  of  man's  inner  being  in  which  he  communes 
 with  the  Deity;  it  is  that  part  wherein  dwell  all  convictions  of 
 sin,  all  apprehensions  of  Christ,  all  testimonies  of  God's  Spirit; 
 in  a  word,  all  his  better  and  higher  life."  ® 
 
 He  goes  on  to  say,  "  that  in  the  worldly  and  ungodly,  this 
 highest  part  (man's  spirit)  is  crushed  down,  superseded, 
 neglected,  made  subservient  to  the  flesh — to  the  animal  soul 
 and  its  desires."  Persons  who  thus  allow  their  animal  soul  to 
 get  the  mastery,  he  observes,  are  "  called  in  the  Scriptures 
 ^  Psycliikoi^  ^^ — that  is,  animal-like — concerned  with  this  life 
 only — "  unspiritual " — which  the  translators  of  the  Testament 
 have  rendered  by  the  English  word  "  carnal" — the  choice  of 
 which  word,  the  Dean  remarks,  is  unfortunate,  for  the  original 
 Greek  word  "  does  not  mean  men  of  the  flesh  merely  (although 
 these  are  often  elsewhere  opposed  to  men  of  the  spirit),  but 
 men  who  only  care  about  their  '  souls ' — their  animal,  intellec- 
 tual, worldly  life,  and  have  no  care  for  their  '  spirits,''  their 
 immortal,  divine,  spiritual  life."     (See  1  Corinthians  iii.  1.) 
 
 Now  I  think  this  description  of  body,  soul,  and  spirit  is  not 
 only  scripturally,  theologically,  and  literally  correct,  but  it 
 also  tallies  with  science,  and  common  sense;  and  I  venture 
 humbly,  but  firmly  to  advance  the  opinion,  that  the  statement 
 or  view  as  above  given  in  regard  to  the  word  "  soul  "  is  capable 
 of  a  wider  application — in  a  scientific  sense — than  came 
 perhaps  within  the  meaning  of  the  translators  of  the  Bible, 
 and  of  the  learned  Dean. 
 
 They  of  course  had  chiefly  in  their  thoughts,  man,  and  his 
 
 ^  Dean  Alford. 
 
SPIRIT— MIND— LIFE.  179 
 
 attributes,  although  nevertheless  Dean  Alford,  it  must  be 
 admitted,  saw  in  some  measure  the  wider  meaning  applicable 
 to  the  word  "  so2<7,"  and  speaks  of  the  manner  in  which  its 
 true  signification  has  been  misunderstood  and  confused  in  the 
 translations. 
 
 Leaving  Dean  Alford  and  his  views,  I  would  now  say  that 
 amid  all  the  indefinite  uses,  or  varying  interpretations  of  the 
 words  "  soul,"  "  life,"  spirit,"  &c.  (especially  in  the  Old  Testa- 
 ment) there  can  be  no  dispute  that  "  life"  means  the  act  and 
 power  of  living,  whether  such  power  occurs  in  a  man,  a  brute, 
 or  the  lowest  moving  creature:  and  further  still,  that  life  is  the 
 act  or  power  of  living  even  when  existent  in  organisms  incapa- 
 ble  (in  most  species)  of  locomotion — viz.  plants.  It  is  the  life 
 force,  call  it  what  name  we  will — soul — life — vital  force — vital 
 principle — organic  mind,  or  what  not — which  vivifies,  direct.', 
 controls,  and  causes  to  be  carried  on  in  all  organisms  that 
 wondrous  condition  we  know  as  "  living  "  or  being  alive.  In 
 a  previous  part  of  this  chapter  I  have  given  my  reasons  for 
 believing  that  the  principle  of  life  or  occult  power  by  which 
 all  organisms  live,  is  not  a  mere  combined  working  of  the 
 chemico-physical  forces,  but  that  it  is  something  above  physics 
 and  chemistry,  though  using  and  controlling  them  to  its  needs; 
 for  I  think  it  is  clear  that  no  physical  forces,  pure  and  simple, 
 could  possibly  produce  unaided  and  alone,  the  marvellou^^ 
 phenomenon  of  life.  And  this  is  especially  the  case  in  regard 
 to  what  we  witness  in  the  very  diverse  results  of  differen- 
 tiation, or  the  making  of  things  different  for  different  uses — as 
 muscles,  bones,  bile,  saliva,  &c. 
 
 Believing  therefore  that  ''  life  "  consists  in  the  presence  and 
 action  of  a  distinct  force,  I  cannot  myself  understand  but  that 
 the  same  principle  (varied  for  the  kind)  must  make  alive,  and 
 divell  in  all  living  things  whether  vegetable  or  animal.  At  the 
 same  time  however  that  I  maintain  scientifically,  that  the  life 
 force  must  be  identical  or  similar  in  its  essential  principle 
 in  all  organisms — though  differing  in  quality  for  the  particular 
 kind  whether  animal  or  vegetable  —  still  I  am  quite  ready  to 
 
 N  2 
 
i8o  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 grant  that  in  the  Scriptures  the  words  "  life,''  "  sow/,"  and 
 "  spirit,''  etc.,  and  also  the  word  "  death  "  are  not  used  in  con- 
 nexion with  plants.  In  Genesis  "  life  "  is  not  spoken  of  in 
 regard  to  the  creation  of  plants  ;  and  when  plants  are  men- 
 tioned in  the  Bible  as  ceasing  to  live  they  are  usually  said 
 TO  "  wither."  Still  in  regard  to  "  life  "  and  "  death  "  in  plants 
 there  are  two  passages  I  will  quote  as  supporting  my  view. 
 In  Acts  xvii.  24,  26,  it  is  written,  "  God  that  made  the  world 
 and  all  things  therein,  seeing  He  giveth  to  all  life,  and  breath, 
 and  all  thino^s."  Also  in  Jude  12:  "trees  whose  fruit 
 withereth,  without  fruit,  twice  dead." 
 
 Now  in  the  first  of  these  texts  I  would  suggest  that  "  life  " 
 in  that  instance  may  possibly  be  intended  to  include  all  "  living  " 
 things — plants  as  well  as  animals.  This  I  grant  may  be  dis- 
 puted ;  but  in  regard  to  the  second  text  the  word  death  is 
 positive  in  its  meaning. 
 
 The  reason  why  the  words  "  life  "  and  death  were  not  more 
 frequently  used  by  the  inspired  writers  in  regard  to  plants  I 
 would  venture  to  explain  as  follows.  They  wrote  so  that 
 persons  could  comprehend  them  according  to  the  knowledge  of 
 the  day,  and  in  this  matter  they  stood  in  just  the  same  position 
 in  regard  to  Biology  as  in  respect  to  Astronomy,  &c.;  they 
 could  only  speak  usefully  to  the  people,  of  things  they  could 
 see,  in  a  way  reconcilable  with  the  knowledge  of  the  period, 
 and  the  observation  of  their  own  unaided  vision.  Now  the 
 word  "  living "  was  in  their  days  understood  as  applicable 
 only  to  creatures  that  could  "  move  "  or  "  creep  " — they  did  not 
 then  know  that  many  microscopic  plants  can  move  about 
 actively. 
 
 But  because  the  ancient  writers  made  use  of  the  word 
 "  living  "  as  synonymous  with  "  voluntary  movement,"  and 
 thereby  expressed  the  highest  meaning  of  the  condition — 
 life — a  meaning  which  in  the  then  state  of  knowledge  it  was 
 clearly  proper  to  convey,  that  is  no  reason  why  we  in  this  day 
 should  not  understand  "  life  "  in  a  wider  sense,  especially  now 
 that  knowledge  and  experience  have  shown  us  the  analogy 
 that  exists   between  animals  and  plants  and  their  respective 
 
f 
 
 SPIRIT— MIND— LIFE.  i8i 
 
 life  functions, — and  now  too  that  it  has  become  general  to  speak 
 of  plants  as  "  living,"  and  as  "dying  ;"  and  now  also  that  the 
 microscope  has  revealed  to  us  the  fact  that  there  are  myriads 
 of  plants  that  can  move.  Then  again  we  now  know  also  that 
 plants  breathe  as  well  as  animals,  and  that  air  is  just  as  neces- 
 sary for  the  one  as  the  other.  Consequently  I  do  not  think  it 
 irreverent — as  it  is  also  certainly  not  unscientific — to  adopt  at 
 this  period  of  greater  information,  the  general  view  and  phrase- 
 ology current  in  the  present  day,  which  represents  plants  as 
 endowed  with  life^  and  as  subject  to  deaths  the  same  as  are 
 *'  moving  "  and  "  creeping  "  things. 
 
 Look  at  the  close  analogy  between  plants  and  animals. 
 
 Let  us  compare  them. 
 
 In  order  to  do  so  it  will  be  best  in  the  onset  to  consider 
 their  differences.  The  first  thing  that  •  strikes  one  is  that 
 plants  and  animals  are  so  diverse  in  some  essential  things  as 
 to  render  it  clear  they  can  never  have  sprung  the  one  from  the 
 other,  inasmuch  as  the  plant  feeds  on  inorganic  food — earth — 
 air — gas  ;  and  expires  Oxygen  (fungi  being  the  only  excep- 
 tion to  this  rule  both  as  to  food  and  respiration) :  while  on  the 
 contrary  all  animals,  birds,  reptiles,  fish,  insects,  &c.,  feed  on 
 organic  food  (vegetable  and  animal  diet)  and  expire  Carbonic 
 acid.  The  animal  and  vegetable  thus  show  a  marked  dif- 
 ference in  their  fundamental  constitution  and  functions,  and 
 yet  these  very  differences  perform  an  ordained  reciprocity  of 
 usefulness  between  the  plant  and  the  animal,  and  the  animal 
 and  the  plant,  of  the  most  vital  and  necessary  kind,  as  will  be 
 explained  fully  elsewhere. 
 
 And  yet  although  plants  and  animals  possess  such  opposite 
 qualities  and  natures  in  regard  to  the  differences  above  men- 
 tioned, yet  in  some  other  most  important  particulars  animals 
 and  plants  show  a  marked  similarity,  and  display  still  further 
 a  unity  of  design  and  harmonious  completeness  which  is  truly 
 astonishing. 
 
 Thus  the  seed  and  the  egg  equally  develope  by  heat  into 
 the  young  plant,  or  creature — they  both  live,  feed,  breathe, 
 grow,  digest,    assimilate,  circulate  their  blood  or  sap,   suffer 
 
1 82  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 from  noxious  air  and  may  be  suffocated,  feel,  form  secre- 
 tions peculiar  to  their  kind,  sleep  (some  of  the  lower  plants 
 can  move),  reproduce  their  kind,  and  finally  die. 
 
 But  contrary  to  the  phraseology  of  custom,  to  say  that  a 
 plant  had  a  "  soul "  (life,  or  organic  mind)  would  at  the  first 
 glance  scandalize  some  persons,  and  occasion  mirth  in  others. 
 Substitute,  however,  the  word  "  life  "  for  "  soul,"  and  think 
 of  their  equivalent  significations  in  the  Bible  ;  or  put  aside  for 
 the  moment  the  conventional  meaning  of  the  word  soul,  and 
 the  difficulty  vanishes.  It  is  etymologically  a  mere  matter 
 of  words,  but  I  think  scientifically,  and  in  regard  to  a 
 scientific  view  of  Belief,  the  due  comprehension  of  the  essential 
 meaning  and  close  relationship,  or  significance  between  the  two 
 words  is  most  important. 
 
 A  vegetable,  or  an  animal  therefore  equally  consists  of  sub- 
 stance, or  body,  animated  by  life  or  soul  ;  man  alone  possess- 
 ing, in  addition,  his  especial  attribute,  and  gift — an  intellec- 
 tual and  immortal  spirit. 
 
 Leaving  this  latter  subject  of  man's  immortal  spirit  to  be 
 discussed  elsewhere,  I  must  here  for  the  sake  of  clearness 
 repeat  much  of  what  I  said  some  pages  back. 
 
 The  life,  or  soul, — or  as  I  should  prefer  in  a  biological 
 sense  to  call  it  ^^  the  Organic,  Vital,  or  Body -mind  ^^ — may  be 
 one  principle  in  its  essential  nature  as  a  life-causing  force  in 
 animals  and  plants,  but  in  my  opinion  is  specialized  by  the 
 Creator  for  its  particular  purpose,  and  use,  in  difi^erent  organ- 
 isms, whether  animal  or  vegetable.  It  is  a  species  of  mind 
 which  though  intellectually  unconscious  (see  "  TF«7/ ; "  also 
 "  Reason  and  Instinct ")  is  nevertheless  percipient  as  to  what 
 is  fitting  for  the  individual,  and  can,  as  endowed  by  the  Creator, 
 carry  on  the  peculiar  functions,  and  attributes,  according  to 
 the  requirements  and  structural  and  functional  needs  of  the 
 particular  organism  it  vivifies.  In  its  highest  action,  too,  this 
 organic  mind  or  faculty  of  perceiving  and  effecting  what  is 
 fitting  and  necessary  for  the  individual,  is  in  some  of  its  powers, 
 the  quality  or  faculty  generally  known  by  the  name  of  " /w- 
 stincf.^'    (See  ^^  Reason  and  Instinct^) 
 
SPIRIT-^MIND—LIFE. 
 
 But  whatever  kind  of  organism  it  may  inhabit,  lije^  clearly 
 to  me,  must  be  one  'principle  or  quality,  call  it  what  name  you 
 like,  though  "  Organic  mind  "  in  my  humble  opinion  seems  the 
 best  for  scientific  use.  But  the  materialist  will  inquire  what 
 is  it  ?  What  is  Organic  mind  ?  Well  !  It  must  be  a  sort  of 
 spirit,  or  quality  higher  than  any  force  man  can  produce  by 
 electrical  machines,  batteries,  magnets,  chemical  decomposition 
 or  any  other  action  he  can  set  going — a  principle  in  fine,  which, 
 superior  to  any  force  man  can  manipulate,  is  able  under  God, 
 nnd  as  a  direct  emanation  from  Him,  to  dominate  over  all 
 things  in  organized  Creation  within  its  province,  and  scope, 
 and  bounds. 
 
 Accepting  this  view  we  must  believe  there  is  one  kind  of 
 life  force,  "  Organic  mind,"  or  spirit  of  life  specialized  for 
 plants ;  another  for  the  lower  creatures  ;  another  for  fish, 
 another  for  reptiles,  for  birds,  for  animals,  &c.,  also  that  each 
 kind  is  slightly  dilFerent  in  each  species. 
 
 Dormant  ^  in  the  seed  or  the  ^^^  the  same  as  are  electricity, 
 magnetism,  light,  heat,  &c.;  but  yet  under  certain  definite 
 conditions  supreme  over  all  these,  and  over  all  the  material 
 particles  of  which  the  ovule  or  egg  is  composed,  this  Organic 
 Mind,  or  Spirit  of  life,  is  ready  under  certain  fixed  and  favour- 
 able circumstances  to  cause  that  miraculous  series  of  changes 
 which,  dealing  with  the  particular  species  and  kind  of  particles 
 of  which  the  ovule  or  the  egg  consists,  can  make  the  acorn 
 into  an  oak  tree,  or  the  egg  into — may  be — an  eagle  capable 
 of  soaring  high  above  the  loftiest  mountains. 
 
 Once  called  into  activity  in  the  seed  or  egg,  this  specialized 
 life  force  or  Organic  Mind  working  on  the  materials  stored 
 in  such,  can  with  most  mysterious  power  animate,  direct,  con- 
 trol, perceive,  and  do  all  that  is  needful  for  the  development, 
 differentiation,  &c.,  of  the  young  plant  or  creature,  and  after- 
 wards carry  on  all  that  is   requisite  as  to  nutrition,  growth, 
 
 7  It  might  be  argued  that  it  is  difficult  to  imagine  that"s7nVii"  could 
 be  dormant ;  but  really  this  may  be  quite  possible,  as  we  know  nothing 
 of  the  constitution,  and  capacities,  and  mode  of  working  of  spirit  of  any 
 kind. 
 
iS4  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 secretion,  and  the  guidance  and  performance  of  all  things 
 necessary  for  the  well-being  of  the  adult  organism  until  the 
 arrival — after  a  longer  or  shorter  time — of  the  further  mystery 
 — death. 
 
 In  fine,  therefore,  it  appears  to  me  that  the  nature  and  form 
 of  every  organism,  w^hether  animal  or  vegetable,  depends  on 
 the  kind  of  specialized  soul,  or  life  force,  or  Organic  mind, 
 which  vivifies  and  animates  it.  Of  course  the  right  sorts  of 
 material  particles  must  be  provided  and  contained  in  a  given 
 seed,  or  o^^^^^  in  order  to  produce  a  particular  species  with  all 
 its  specialities,  but  it  must  be  emphatically  noted  that  although 
 it  is  necessary  that  such  special  material  particles  should  be 
 present,  still  that  they  are  there  not  by  the  action  of  mere 
 materialistic  necessity,  or  by  chance,  but  because  they  were 
 selected,  deposited,  and  duly  arranged,  in  the  seed  or  egg,  hy  the 
 discrimination  and  power  and  action  of  the  life  force,  or  organic 
 minds  worhing  in  and  producing  the  life  2'>rocesses  of  the  parents 
 from  which  the  seed  or  egg  arose,  and  hy  which  such  seed  or  egg 
 was  formed.  Consequently  I  maintain  very  strongly  in  regard  to 
 material  particles,  that  a  seed  or  an  egg  can  become  such  or  such 
 a  kind  of  organism,  not  simply  and  solely  because  it  contains  the 
 material  particles  necessary  for  manufacturing  such  or  such  a 
 kind  of  plant  or  animal,  &c.,  but  because  it  also  contains  within 
 it  the  particular  sort  of  specialized  organic  mind  peculiar  to 
 the  species.  In  short,  that  it  is  the  nature  and  quality  of  this 
 mind  which  is  the  most  important  thing  in  the  seed  or  egg,  or 
 organism,  and  the  dominating  and  distinguishing  factor — indeed 
 if  not  present,  the  materials  of  the  seed  or  egg  would  be  so 
 much  lifeless  matter  and  no  more.  It  is  the  specialized 
 organic  mind  which  is  really  the  plant  or  creature,  and  the 
 solid  parts  and  fluids  are  no  more  than  the  vehicles  of  life. 
 This  view,  I  need  hardly  add,  is  quite  the  opposite  of  that  of 
 ^^  Pangenesis^     {^qq  ^^  Pangenesis'' Yo\.  II.) 
 
 Now  it  may  be  asked  why  I  have  so  laboured  to  prove  the 
 existence  of  a  vital  principle  or  Organic  Mind  ?  I  answer, 
 because  I  wish  to  establish  a  belief  in  a  force  which,  being 
 higher  than  any  one  ive  can  touch,  or  p)roduce,  or  initiate,  is  able 
 
SPIRIT— MIND— LIFE.  185 
 
 to  control  matter,  and  direct  organization  in  such  degree,  as  by 
 its  unique  action  to  negative  the  reasonableness  of  believing 
 in  a  materialistic,  or  merely  mechanical  chemico-physical  evolu- 
 tion :  which  theory  is  based  on  the  supposition  that  life  and 
 development  and  organization  are  dependent  solely  on  the 
 occurrence  and  interaction  of  forces  and  things,  which  can  act 
 of  themselves,  and  with  w^hich  man  can  deal  ;  and  of  which 
 we  have  some  cognizance  by  our  instruments,  machines,  and 
 test-tubes,  and  which  instruments,  &c.,  we  have  only  to  keep 
 on  questioning  and  improving  on,  in  order  eventually  to  dis- 
 cover— what,  in  my  opinion,  must  ever  be  hid  from  the  ken  of 
 living  man — the  exact  nature,  and  sort,  or  quality,  of  the 
 causes  in  which  life  consists. 
 
 I  am  quite  aware  that  materialists  will  tell  me  that  by 
 taking  the  line  I  have  done  "  it  is  evident  I  have  not  grasped, 
 and  fully  realized,  the  mechanism  of  the  chemico-physics  in 
 nature."  To  any  such  I  would  in  turn  reverse  our  respective 
 positions  as  doubting  one  another's  information  and  judgment, 
 by  asking  if  they  have  "  grasped  and  realized  "  how  life  and 
 '''■  differentiation"  GOViX^  ever  have  occurred  by  the  mere  self- 
 action  of  chemico-physics  ;  or,  what  is  more,  how  by  the 
 unaided  action  of  these  latter  forces,  consciousness  and  mind 
 of  any  kind  could  ever  have  arisen  ?  And  if  they  deny  the 
 existence  of  an  "  Organic  mind,"  I  would  also  ask  them  how 
 otherwise  than  by  the  action  of  some  such  a  kind  of  discrimi- 
 nating power,  it  would  be  possible  for  the  specialized  structures 
 and  functions  and  secretions  to  be  formed  and  effected  of  such 
 diverse  kind  as  we  know  of.  (See  the  articles  "  Nutrition  and 
 Groii'tli,'"  "  Reproduction,''^  &c.,  Vol.  II.)  But  even  if  they  deny 
 "  Organic  mind,"  or  "  Vital  principle,"  there  is  still  the  Intel- 
 lectual mind  to  be  accounted  for,  and  it  is  for  the  materialists 
 to  show  how  that  could  have  evolved  simply  by  chemico- 
 physical  action. 
 
 I  may  be  told,  too,  that  in  advancing  an  opinion  that  dif- 
 ferent organisms  may  contain  "  specialized  organic  minds," 
 graduated  in  degree  from  that  of  a  fungus  up  to  that  of  an 
 elephant  or  a  dog  (in  which  animals  the  mind  verges  on  the 
 
i86  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 intellectual),  I  am  going  very  near  to  admitting  continuous 
 progressive  development. 
 
 Not  so.  Development,  as  far  as  we  can  see,  has  been  by 
 steps;  and  tlie  Organic  mind  necessary  for  each  species  has,  as 
 I  hold,  been  created  and  specialized  and  varied  by  God,  or 
 perverted  by  evil,  in  all  time,  according  to  particular  circum- 
 stances. If  it  were  not  so,  and  progressive  development  by 
 materialistic  self-acting  evolution  were  the  fact,  then — to  take 
 only  a  few  examples — we  ought  at  this  period  of  the  world 
 to  have  elephants,  and  dogs,  and  monkeys,  whose  brains  and 
 larynges  had  evolved  up  to  such  a  degree,  as  to  enable  them  to 
 reason  in  a  manner  far  beyond  what  they  really  can,  and  to 
 talk  by  an  articulate  language.  But  though  these  creatures  do 
 possess  considerable  intelligence,  and  can  doubtless  commu- 
 nicate with  their  own  kind  as  to  certain  animal  wants — as  can 
 also  bees,  ants,  &c. — still  we  may  be  quite  certain,  as  I  shall 
 show  elsewhere  (see  ^'^  Language  ^^),  that  as  a  fact  they  now 
 possess  no  intellectual  abstract  ideas,  or  articulate  language. 
 
 It  may  be  said  further  that  in  advocating  the  existence  of  a 
 specialized  life  force,  or  organic  soul,  which  I  call  organic  mind, 
 I  do  nothing  to  shake  the  theory  of  a  self-acting  progressive 
 evolution,  because  such  life-force,  although  now  in  some 
 respects  superior  to,  or  at  least  acting  with,  or  by,  the  chemico- 
 physics  may  have  been  evolved  and])roduced  by  their  self-action  ; 
 and  may  at  all  times  be  liable  to  alteration  and  further  evolu- 
 tion or  degradation  as  controlled  and  compelled  by  materialistic 
 necessity,  and  heredity. 
 
 But  to  that  I  say  again,  No  !  not  in  my  opinion ;  because — 
 as  I  shall  argue  in  Vol.  IV.—  "  that  as  the  chemical  and  physical 
 self-evolution  of  matter  and  force  was,  and  is  impossible  by  the 
 sole  action  of  a  self- created,  or  chance-happening  necessity," 
 so  I  would  argue  here  in  like  manner,  and  for  like  reasons, 
 that  the  self-creation,  and  evolution  of  organisms,  and  above 
 all  of  mind,  would  be  an  impossibility. 
 
 Life,  or  Organic  mind  could  not — and  cannot — primarily 
 create  itself  (see  ^^  Sj^ontaneous^  Generation,''  Vol.  IV.);  nor 
 in  my  opinion  could  it  evolve,  or  alter  beyond  its  endowed 
 
SPIRIT— MIND— LIFE.  187 
 
 faculty  of  variation,  without  its  Maker's  law  or  permis- 
 sion. 
 
 I  may  be  told  also,  that  by  endeavouring  to  prove  that  each 
 plant  or  lower  creature  has  a  "  soul  or  specialized  mind,"  I  am 
 going  back  to  ideas  such  as  led  the  savage  to  worship  trees, 
 &c.  But  that  also  I  deny.  I  do  not  argue  that  a  tree  may  be 
 a  Divinity,  or  have  any  intellectual  mind,  but  rather  that  it  is 
 the  handiwork  of,  and  is  unconsciously  vivified  by,  a  force 
 which  is  an  emanation  from,  and  in  close  connexion  with,  the 
 One  Divinity — The  Lord  of  All. 
 
 Again  the  materialist  may  demur,  and  say  that  according  to 
 my  view  I  must  assume  that  there  are  different  qualities  and 
 powers  of  Vital  or  Organic  mind  resident  in  the  difierent  kinds 
 of  tissues,  organs,  and  parts,  each  one  of  which  must  be  capable 
 of  doing  just  what  is  specially  requisite  in  each  case. 
 
 I  reply.  Exactly  I  that  is  just  what  I  do  believe  ;  and  the 
 materialist  must  himself  admit  in  support  of  my  view^,  that 
 inasmuch  as  he  strives  to  prove  that  particular  powers  of  the 
 intellectual  mind  are  resident  in  special  localities  in  the  brain, 
 so  it  is  no  overstrained  hypothesis  to  conjecture  that  after  the 
 same  manner,  different  powers  and  qualities  of  the  Vital  or 
 Organic  mind  may  be  inherent  in  different  parts  and  organs  of 
 the  whole  organism;  and  that  as  a  man's  intellectual  mind  is  one 
 and  individual — the  faculty  of  language  springing  perhaps  from 
 one  spot  in  the  brain — imagination  from  another — will  from 
 another,  and  so  on  for  all  the  faculties, — that  so,  in  the  same 
 way,  the  vital  mind  of  an  organism  is  one,  and  individual, 
 although  it  may  perform  this  particular  function  here,  and 
 that  special  one  elsewhere — effect  this  in  the  liver;  that  in  the 
 blood;  something  else  in  nerve  cells,  &c.,  &c. 
 
 Therefore,  I  hold  that  in  like  manner  as  the  human  in- 
 tellectual mind  resident  in  any  given  brain  is  one,  and  individual, 
 and  complete  as  specialized  for  the  kind;  so  the  vital  mind, 
 resident  in  any  given  organism,  and  as  specialized  for  the 
 particular  plant,  or  creature,  is  aUo  one,  and  individual,  and 
 comjylete  as  a  whole. 
 
 But,   lastly,  we  must  consider  another  objection  that  might 
 
SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 be  raised  against  the  view  I  advocate  in  regard  to  there  being 
 an  individual  mind  or  spirit  animating  every  part  of  the 
 organism,  and  resident  in  every  speck  of  bioplasm,  and  drop 
 of  blood,  and  bit  of  tissue,  &c.;  inasmuch  as  materialists  may 
 argue  that  when  you  cut  oif  a  limb,  or  draw  blood,  that  you 
 thereby  dissever,  and  destroy  the  integrity  of  the  Organic  mind 
 that  animates  the  organism  so  mutilated  or  bled,  and  that  such 
 destruction  of  integrity  ought,  according  to  my  theory,  to  be 
 
 fatal. 
 
 But  I  do  not  admit  this  to  be  a  valid  objection. 
 Granted  that  every   speck   of  bioplasm,    and    every  blood 
 corpuscle  does  contain  a  portion  of  spirit  or  mind  ;  and  that 
 each,  by  its  means,  executes  its  proper  function  or  work  in  the 
 part  where    it    is   situate,    still    it    is    the    consentaneous  and 
 harmonious,  and  instant,  and  conjoint  working  of  spirit  in  the 
 sum  total  of  organs  and  parts  necessary  to  vitality  as  a  whole, 
 that  causes  the  phenomena  of  life  to  be  manifested  by  means 
 of  the  action  of  spirit  on  matter  and  the  physical  forces,  ac- 
 cording to  ordained  law.      This  being  the  case  it  follows  that 
 if  a  part  which  is  not  essential  to  the  vital  working  of  the  rest 
 of  the  organism  is  separated,  the  organism   may  not   die.     But 
 it  may  be  said,  "  If  the  separated  part  contains   life — spirit — 
 why  does  such  part  die  ?"     Well,  it  does  not  always  do  so,  as 
 we   shall  see  presently;  but  generally  it  will  die,  because,  as 
 just  stated,  it  is  needful  that  the  dissociated  part  should  con- 
 tain all  the  vital  requisites  necessary  for  the  act  of  living,  and 
 this  often  will  not  be  the  case. 
 
 Again  it  may  be  asked  what  becomes  of  the  spirit  or  organic 
 mind  contained  in  the  separated  part  when  such  part  cannot 
 maintain  life. 
 
 Well  !  I  believe  it  may  pass  away  as  do  other  forces  ;  and 
 as  does  also  organic  matter;  and  like  them  will  be  conserved 
 for  use  over  again — nothing  is  lost  in  all  creation — (see  "  Con- 
 tinuity ")  and  though  we  cannot  trace  the  conservation  of 
 spirit  as  we  can  that  of  matter  and  some  of  the  forces,  still 
 there  can,  I  think,  be  no  reasonable  doubt  as  to  its  preserva- 
 tion in  some  way,  and  its  continuity  of  usefulness. 
 
SPIRIT— MIND— LIFE.  189 
 
 In  some  cases,  however — as  in  that  of  some  of  the  lowest 
 animals,  and  in  some  plants — the  dissevered  part  will  retain 
 its  vitality,  or  organic  mind  ;  and  will  live,  and  grow,  and 
 develope  into  a  perfect  organism. 
 
 Lastly  we  have  to  consider  in  this  connexion,  the  spirit  of 
 man.  As  to  his  limbs,  and  blood,  and  some  other  parts  of  his 
 body,  they  may  be  removed  as  in  other  organisms  without 
 causing  death,  and  with  like  results — the  organic  material 
 of  the  part,  and  the  portion  of  animal  spirit  removed  with  the 
 dissevered  part,  passing  away,  each  doubtless  to  be  conserved 
 as  in  the  case  of  other  animals.  But  as  to  man's  intellectual 
 spirit — his  immortal  part — that  is  indivisible,  but  as  it  is  not 
 situate  in  the  limbs  or  any  part  capable  of  separation  from  the 
 body  without  causing  death,  there  is  no  human  possibility  of 
 mechanically  dividing  it. 
 
 I  shall  now  leave  the  subject  of  life  and  mind  for  the 
 present,  though  I  shall  take  it  up  again  in  the  article  on 
 the  "  Nervous  system  ;"  but  before  quite  quitting  here  the 
 subject  of  soul,  I  wish  to  draw  attention  to  a  very  re- 
 markable application  of  the  words  "  soul  "  and  "  spirit "  as 
 used  in  the  ^^  Magnificats^''  or  ^^  Song  of  Praise"  and  trans- 
 port of  the  Blessed  Virgin.  She  says,  "  My  soul  doth 
 magnify  the  Lord,  and  my  spirit  hath  rejoiced  in  God  my 
 Saviour." 
 
 It  may  be  considered  by  some  that  the  use  here  of  the  words 
 "  soul  "  and  "  spirit "  is  but  a  common  mode  of  intensifying  the 
 force  of  the  idea,  by  reiterating  the  primary  meaning  in  a  diffe- 
 rent form  of  speech;  but  I  would  venture  to  suggest  that  this 
 most  highly-privileged  woman,  filled  as  she  was  with  the  Holy 
 Ghost,  and  speaking  not  simply  her  own  words  but  those  such 
 as  she  was  prompted,  really  expressed  in  this  song  of  inspira- 
 tion, and  prophecy,  as  well  as  praise,  the  true  distinction  be- 
 tween "  soul"  and  "  spirit."  I  would  humbly  suggest  that  the 
 word  "  soul "  here  may  be  interpreted  as  meaning  her  life  or 
 Vital  Force.  If  this  be  so,  then  we  may  say  that  her  "  soul" 
 or,  "  life  of  the  body,"  magnified  the  Lord  in  being  miraculously 
 
I90  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 — and  out  of  the  course  of  nature — endowed  with  the  power 
 and  necessity  of  conception  of  the  Saviour  in  the  flesh;  and 
 her  intellectual  and  immortal  sjiirit  rejoiced,  both  in  this 
 astounding  honour  vouchsafed  to  herself,  as  well  as  in  the 
 blessed  promise  of  the  bestowal  of  "  His  mercy  on  all  them 
 that  fear  Hira  throughout  all  generations." 
 
CHAPTER  V. 
 
 The  Intellectual  Mind  or  Spirit  of  Man. 
 
 A  slig-ht  sketch  of  intellect  in  man — Its  qualities  distinct  from  the 
 mental  faculties  in  animals. 
 
 The  especial  and  most  astounding  characteristic  of  man  is, 
 that  God  created  him,  as  we  are  told,  in  His  own  image,  and 
 gave  him  dominion  over  the  creatures  of  the  earth.  Now,  by 
 "  the  image  of  God,"  I  think  there  can  be  no  question  but  that 
 those  interpreters  are  correct  who  understand  the  expression 
 "image  of  God"  as  applying  to  the  Intellectual  mind  or 
 immortal  spirit,  with  its  capacity  for  ratiocination — for  con- 
 science— for  distinguishing  good  from  evil — for  righteousness 
 — and  other  qualities  in  which  man's  mind  is  constituted  after 
 the  "  likeness  "  of  God's — although,  at  the  same  time,  the 
 one  is  limited  and  finite  in  its  scope,  whereas  the  other  is 
 infinite. 
 
 In  the  account  of  the  creation  of  man  it  is  said  {Genesis  ii.  7), 
 "  God  breathed  into  his  nostrils  the  breath  of  life." 
 
 But  it  is  objected  by  sceptics  that  other  animals  have  breath, 
 and  that  therefore  this  reported  act  does  not  of  itself  prove 
 that  man  was  made  in  any  specially  different  and  distinct 
 manner  (even  if  made  at  all).  But  I  think  the  right  interpre- 
 tation is,  that  this  simple  expression  of  '•  breathed  into  his 
 nostrils,"  is  but  an  emphatic,  tangible,  and  easily  understood 
 mode  of  declaring  the  fact  that  God  did  communicate  specially 
 a  something  ("  intellectual  spirit ")  to  man,  that  He  had  not 
 bestowed  on  other  creatures  in  giving  them  life;  because  we 
 know  that  hosts  of  them  have  breath;  and  even  Moses  in  his 
 
IQ2  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 history  of  the  Dehige  {Genesis  vii.  22,  23),  in  speaking  of  the 
 drowning  of  all  creatures,  says,  *'  All  in  whose  nostrils  was  the 
 breath  of  life,  of  all  that  was  in  the  dry  land,  died."    But  in  this 
 sense  the  "  breath  of  life  "  doubtless  means  the  living  principle 
 which  is   common  to  all,  "  every  living   thing   of  all  flesh  " 
 (Genesis  vi.  19) :  and  it  is  declared  also  by  Solomon  {Eccles.  iii. 
 19),  "Yea,  they  have  all  one  breath;"  meaning  one  kind  of 
 vital  principle,  or  one  way  of  living  by  respiration;  and  that  all 
 are  liable  to  death:   but  nowhere,  except  in  Genesis  ii.  7,  is  it 
 said  that  God  specially  breathed  into  any  creature's  nostrils  but 
 those    of    man — meaning    thereby  that   man   had    something 
 communicated  to    him  which  had  not   been   given    to    other 
 
 animals. 
 
 The  Intellectual  mind,  or  Spirit  of  man — as  distinguished 
 from  "  the  Organic  mind,"  as  already  described — is  I  believe 
 man's  particular  attribute;  and  of  all  earthly  creatures  he  alone 
 possesses  this  marvellous  gift,  and  by  it  is  not  only  constituted 
 superior  to  all  other  animals,  but  by  it  is  also  made  responsible 
 for  his  acts. 
 
 It  is  this  that  separates  him  by  an  immeasurable  and  im- 
 passable gulf  from  all  other  creatures,  and  renders  him  unique 
 and  supreme. 
 
 His  superior  qualities  of  "  head  and  heart " — his  intellectual 
 ability  and  marvellous  power  of  reflection  and  reasoning — his 
 moral  qualities  and  sense  of  conscience,  responsibility,  duty, 
 justice,  mercy,  charity,  sympathy,  reciprocity,  honour,  benevo- 
 lence, and  truth — his  belief  in  immortality,  his  capacity  for 
 worship  and  yearning  after  the  Supernatural — his  spiritualized 
 or  exalted  faculty  of  love.  &c., — his  power  of  ideation  as  to 
 abstract  ideas — his  articulate  speech — his  capability  of  invent- 
 ing, and  making  tools,  and  machines,  all  mark  his  mental  power 
 and  endowments  as  so  far  away  and  superior  to — indeed,  dis- 
 tinct from — the  most  gifted  of  the  lower  animals  that  I  think 
 it    needless    to   urge   the   point  further  here,  though  I  shall 
 recur  to  the  subject  by-and-by  (see  ''Nervous   System'').     I 
 shall,  therefore,  for  the  present  leave  this  discussion  as  to  man's 
 superiority,  and  his  being  the  sole   possessor   of  intellect,  by 
 
THE  INTELLECTUAL  MIND  OR  SPIRIT  OF  MAN.     193 
 
 saying  that  the  mind  of  the  dog  (which  is  probably  the  most 
 mentally-gifted  animal  below  man)  is  no  more  than  an  example 
 of  the  highest  kind  of  organic  or  animal  mind;  and  although 
 the  dog  possesses  memory,  a  kind  of  judgment,  and  other 
 faculties  I  shall  enlarge  on  hereafter,  still,  that  his  mind  is 
 no  more  than  the  most  endowed  of  the  non-intellectual  minds, 
 and  only  possesses  in  an  exalted  degree,  faculties  which  are 
 also  exercised  by  much  humbler  creatures.  Bees,  for  example, 
 can  manifest  a  kind  of  judgment  and  memory;  and  can  evince 
 joy  and  anger;  and  even  much  lower  organisms  than  they,  can 
 exercise  will,  and  choice,  &c.     (See  Chap.  XVII.) 
 
 So  that  we  may  say  in  brief,  that  the  quality  of  man's  mind 
 is  sharply  divided  from  that  of  all  other  creatures;  first,  by  its 
 superior  power  of  intellectual  ratiocination;  secondly,  by  its 
 moral  attributes;  both  of  which  are  equally  distinctive  and 
 remarkable  features  of  the  intellectual  mind  of  man. 
 
 But  although  I  contend  so  strongly  for  the  existence  of  an 
 enormous  and  fundamental  difference  between  the  mind  of 
 man  and  the  minds  of  all  creatures  below  him,  yet,  in  the  same 
 way  as  I  have  endeavoured  to  show  in  other  parts  of  this 
 work  (see  '■^Reason  and  Instinct")^  that  the  quality  and  range 
 of  mind  is  specialized  for  every  description  of  creature,  and 
 limited  according  to  endowment  for  the  kind;  so  in  like  manner 
 do  I  maintain  that  even  the  intellect  of  man  is,  by  design, 
 limited  in  its  capacity. 
 
 Wonderfully  free  is  man's  imagination ;  extraordinary  his 
 faculty  for  forming  hypotheses;  extensive  his  range  of  com- 
 prehension; marvellous  his  power  of  induction  and  deduction; 
 — but  yet  his  intellect  is  limited — his  mind  is  finite.  It  is 
 with  his  mind  as  with  his  hand;  each  can  grasp  so  much 
 and  no  more,  and  though  a  particular  man  may  have  a  bigger 
 mind  or  a  bigger  hand  than  another,  and  may  be  able  to  make 
 his  fingers  or  his  mind  more  facile  by  use,  and  capable  of 
 stretching  rather  further  than  some  other  men's;  yet  neither 
 the  mind  nor  the  hand  can  be  made  to  encompass  more  than 
 men's  minds  and  hands  are  designed  by  endowment  to  be  able 
 to  embrace. 
 
194  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 His  imagination  is  confined  to  the  bounds  of,  and  similitude 
 of  things  known  of  within  his  experience;  his  comprehension 
 is  restricted  in  regard  to  such  matters  as  God,  space,  time, 
 the  origin  of  evil,  &c. ;  and  as  to  his  inferences  and  deductions, 
 they  can  of  course  only  be  drawn  from  such  facts,  and  pre- 
 mises, and  ideas,  as  experience  can  afford — his  comprehension 
 grasp — or  his  imagination  picture. 
 
 Having  thus  said  sufficient,  as  I  hope,  to  prove  the  complete 
 uniqueness  of  man's  intellectual  mind,  and  at  the  same  time 
 its  limitation,  we  must  pass  on  to  the  next  subject. 
 
CHAPTER  VI. 
 
 The  Nervous  Systeji. 
 
 Nervous  system  an  instrument — Bioplasm  in  nerve — Mode  of  action — 
 Electricity  in  organisms  a  result  of  life — Action  of  blood — Disposition 
 of  nervous  masses — Structure  of  nerve  cells  and  nerves — Nature  of 
 nerve  force — Nervous  system  of  Vertebrates — Nervous  system  of 
 Invertebrates — Annulosa — Functions  of  nervous  system — Voluntary 
 and  Involuntary — Functions  of  brain — Spirit  the  Organism — Direct 
 or  primary  nerve  via  brain  action — Functions  of  spinal  cord — 
 Functions  of  Ganglia — Functions  of  Ganglia  in  Invertebrata — Motor 
 and  Sensory — Eeflex— 1.  Excito  Motor,  2.  Sensori  Motor,  3.  Ideo 
 Motor — Eellex  Cerebration — Eeligious  and  scientific  reflections — 
 Spiritualism,  "  Spirit-rapping  " — Spirit — Essential,  primary,  or 
 direct  nerve  action — Origin  of  ideas,  "  Sensationalists,"  "  Realists  " 
 — Spirit  working  in  the  blood — Brain  renders  ideas  manifest — 
 Nerves  and  secretion — Analogy  of  spinal  cord  and  brain  in  Inver- 
 tebrata— Three  essential  questions  as  to  Spirit — The  Spirit  consti- 
 tutes the  Organism — "Mind"  in  every  particle  of  Bioplasm  — 
 Secretion,  nutrition,  &c. — Mind  in  plants — Mind  in  brutes,  &c. — 
 "  Spirit "  as  acting  on  nerve  cells. 
 
 The  brain  and  nervous  system  have  so  important  a  connexion 
 with  mind  and  life,  that  I  am  induced  to  speak  of  them  here, 
 and  so  to  anticipate  the  chapters  in  Vol.  II.,  in  which  I  shall 
 enter  into  the  anatomical  details  concerning  the  structure  and 
 functions  of  living  things  ;  but  I  feel  it  is  best  to  make  this 
 diversion  in  order  that  I  may  render  myself  clear  in  regard  to 
 the  view  I  take  as  to  the  true  nature  and  qualities  and  functions 
 of  life  and  mind. 
 
 The  appearance  presented  by  brain  and  nerve  substance 
 is  familiar  to  every  one  who  has  seen  the  brain  of  a  lower 
 animal. 
 
 Examined  by  the  microscope,  brain  and  nerve  tissue  is  found 
 
 o  2 
 
196  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 to  be  made  up  of   two    component  parts — nerve  cells,  cor- 
 puscles, or  globules;  and  nerve  fibres. 
 
 The  nerve  cell  consists  of  a  little  vesicle  which  contains 
 granular  matter;  and  the  nerve  consists  of  a  bundle  of  threads 
 of  nervous  fibre. 
 
 The  nerve  cell  appears  to  be  the  generator  or  liberator  of 
 nerve  force,  and  the  nerve  fibre  to  be  the  means  of  conveying 
 the  force  or  energy  thus  set  free  or  put  in  action.  Of  the 
 respective  structures  of  nerve  cell  and  nerve  fibre  I  will 
 speak  presently,  but  I  want  first  to  sketch  roughly  their 
 functions. 
 
 The  Nervous  System  an  Organized  Machine. — In  the 
 articles  on  ^^ Blood''  and  on  ^^  Bioplasm^''  or  '^  Protoplasm,'^ 
 (Vol.  II.)  it  will  be  seen  that  I  have  there  proved  that  it  is  in 
 them  that  the  vital  energy  resides — that  they  are  the  material 
 vehicles  of  the  life  force — and  I  want  to  show  here  that  the 
 nervous  system  is  an  organized  machine,  or  mechanical  instru- 
 ment which  the  life  principle  or  '*  Organic  Mind "  can  work 
 and  use;  nor  must  it  be  forgotten  in  regard  to  the  relation  that 
 the  life  force,  and  blood,  and  bioplasm,  and  nerve  bear  to  one 
 another,  that  bioplasm  (the  vehicle  of  the  life  force)  is  itself 
 contained  in  the  structure  of  nerve  substance,  as  it  is  in  blood 
 and  every  living  tissue. 
 
 I  have  just  said  the  Organic  Mind,  or  vital  principle,  can  work 
 and  use  the  nervous  system.  Yes  !  it  can  do  so  ;  for  by  means 
 of  the  brain  it  can  make  thought  consciously  manifest;  through 
 the  nerves  it  can  convey  telegraphic  messages  to  all  parts  of 
 the  body;  and  by  means  of  the  ganglions  and  spinal  cord  can 
 carry  on  all  the  organic  needs  of  the  organism. 
 
 I  will  now  give  a  sketch  of  the  mechanical  mode  of  action  of 
 the  nerve  cell.  Speaking  broadly,  it  is  not  unlike  that  of  a  cell 
 of  a  galvanic  battery. 
 
 In  the  cell  of  the  galvanic  battery  you  have  two  factors — 
 solids  (say  copper  and  zinc) — that  can  be  acted  on,  and  an  acid 
 fluid  that  can  afiect  them.  The  galvanic  cell  being  put  in 
 action,  electricity  is  set  free,  and  this  can  be  conducted  along 
 wires  so  as  to  form  a  telegraph.     Thus  the  copper  and  zinc 
 
THE  NERVOUS  SYSTEM.  197 
 
 cell  may  be  compared  with  the  nerve  cell,  the  excitiug  fluid 
 with  the  blood,  and  the  nerves  with  the  wires  emanating  from 
 the  poles  of  the  battery. 
 
 The  analogy  therefore  in  a  mechanical  sense  is  very  close, 
 and  I  would  draw  particular  attention  to  the  fact  that  the  hlood 
 is  as  absolutely  essential  to  the  working  of  nerve  action  as  is 
 the  jluid  in  the  galvanic  cell — in  fact,  all  parts  of  the  nerve 
 system  must  be  copiously  supplied  with  and  bathed  in  blood 
 (notably  the  brain)  or  all  action  ceases,  and  insensibility 
 or  even  death  ensues.  Blood  therefore  is  the  action-causing 
 source  to  the  nerve  cell,  just  as  is  the  acid  fluid  to  the  galvanic 
 cell. 
 
 Now  when  we  add  that  nerve  force  has  some  kindred  quali- 
 ties with  electric  force,  it  is  not  at  all  surprising  that  material- 
 ists who  have  wished  to  dispense  with  God  should  have  been 
 misled  by  this  curious  analogy.  Their  fundamental  scientific 
 error,  however,  has  been  this,  that  they  have  looked  on  the 
 electro-chemical  action  of  nerve  tissue  as  being  the  life,  whereas 
 it  is  only  a  result  of  the  ijresence  of  the  life  or  vitcd  force.  The 
 electro-chemical  action  of  nerve  function  cannot  commence,  nor 
 if  commenced  by  artificial  simulation  cannot  be  continued  in 
 action,  unless  the  vital  energy  abides  in  the  part  of  the  organism 
 in  question. 
 
 Also  the  materialists  forget  that  although  the  blood  plays  a 
 somewhat  analogous  part  on  the  nerve  cell  to  what  the  acid 
 fluid  does  in  the  galvanic  cell,  still  that  an  enormous  and 
 fundamental  diflerence  exists  between  tiie  blood  and  the  battery 
 fluid,  in  the  fact  that  the  former  is  itself  a  living  thing,  as  it 
 contains  the  vital  principle  or  "  Organic  Mind."  (See  "  Blood^"* 
 Vol.  II.) 
 
 We  must  now  consider  the  question  of  the  disposition  and 
 the  structure  of  nerve  cells  and  fibre. 
 
 Disposition  of  Nervous  Substance. — Nerve  cells  and  nerve 
 fibres  occur  in  three  different  modes  of  disposition. 
 
 1st.  The  brain  and  sjnnal  cord,  situate  respectively  in  the 
 skull  and  tube  of  the  backbone,  consist  of  an  aggregation  of 
 millions  of  nerve  cells  and  fibres  all  arranged  in  definite  order 
 
198  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 and  forming  a  myriad  of  telegraph  systems  which  can  in  some 
 cases  act  separately,  or  may  be  used  jointly. 
 
 2ndly.  The  ganglia  consist  of  smaller  masses  or  agglomera- 
 tions of  nei've  cells  and  fibres,  and  are  located  in  many  parts  of 
 the  body  away  from  the  brain  and  spinal  cord. 
 
 It  must  be  noted  that  each  nervous  mass  whether  large  like 
 the  brain,  or  small  like  the  ganglia,  is  termed  a  "  nerve 
 centre ;"  and  it  is  most  important  to  bear  in  mind  that  even 
 the  brain  is  itself  no  more  than  a  number  of  ganglia  massed 
 together. 
 
 3rdly.  The  nerves  proper,  are  made  up  of  bundles  of  nerve 
 fibres  only,  and  serve  to  convey  the  energy  generated  in  the 
 nerve  cells  to  all  parts  of  the  body,  each  having  its  particular 
 rlestination  and  use. 
 
 Structure  of  Nervous  Substance. — Viewed  with  the  micro- 
 scope, the  nerve  cells,  or  globules,  or  vesicles,  or  corpuscles,  as 
 they  are  indifferently  called,  are  seen  to  vary  much  in  size, 
 though  all  of  course  are  extremely  minute,  and  incapable  of 
 being  distinguished  with  the  naked  eye. 
 
 Each  nerve  corpuscle  is  a  "  nucleated  cell  "  filled  with  a  finely 
 granular  material,  and  of  course  like  all  other  living  and  acting 
 cells  containing  also  Bioplasm  or  Protoplasm.  In  shape  the 
 corpuscles  differ  very  much,  but  the  only  form  I  shall  speak  of 
 is  that  called  the  "  stellate/^  or  "  caudate^^^ 
 
 This  kind  of  cell,  as  its  name  implies,  has  one  or  more  pro- 
 jections from  its  general  contour,  and  it  is  from  these  projec- 
 tions that  the  nerve  fibres  arise  or  are  given  off,  whose  function 
 it  is  to  convey  away  the  nerve  force  generated  in  the  cell  to 
 the  part  or  organ  it  is  designed  to  affect. 
 
 The  structure  of  nerve  fibre  consists  of  a  central  core  of 
 white,  protoplasmic  substance,  surrounded  by  a  sheath  of  rather 
 different  material.  It  is  probable  that  the  core  conveys  the 
 nerve  energy,  and  that  the  sheath  has  an  insulating  property 
 as  well  as  a  protective  one. 
 
 The  core  may  therefore  be  likened  to  the  copper  wire  of  the 
 telegraph,  and  the  sheath  to  the  gutta  j)ercha  coating. 
 
 Essential  Nature  of  Nerve   Energy. — In  regard   to  the 
 
THE  NERVOUS  SYSTEM.  199 
 
 essential  nature  of  nerve  energy,  force,  or  current,  very- 
 little— indeed  as  misrht  be  surmised — next  to  notliinsr  is 
 known. 
 
 It  appears  to  be  allied  in  some  measure  to  electricity,  yet  it 
 differs  very  much  from  it,  one  of  the  most  apparent  of  which 
 differences  being  physically,  that  it  is  much  slower  in  its  passage 
 than  electricity  ;  nervous  force  only  travelling  at  the  rate 
 of  111  to  140  feet  per  second,  whereas  electricity  can  pass 
 with  immeasurably  greater  velocity, — say  200,000  feet  in  a 
 second.  But  the  greatest,  and  to  materialists  the  most  posing 
 difference  is,  that  electrical  currents  as  procured  by  the  human 
 experimenter  will  not  produce  life,  but  only  some  caricatures 
 of  vital  movements,  as  witnessed  in  the  contraction  of  dead 
 muscle,  &c.,  by  electrical  excitation;  not  to  mention  other  effects 
 which  can  be  produced  artificially,  and  which  have  a  semblance 
 to  vital  action. 
 
 Nevertheless  it  is  true  that  evidence  may  be  obtained  of  the 
 existence  of  electrical  currents  in  living  nerve  and  in  living 
 muscle,  yet  as  these  currents  cease  when  life  ceases,  it  is  clear 
 that  electricity  is  only  a  result  of  the  life  j^i^ocesses  as  set  free 
 hy  the  vital  princijAe,  and  not  a  cause  of  them.  Indeed  if  elec- 
 tricity were  the  cause,  then  the  philosopher  ought  to  be  able  to 
 produce  life  by  means  of  his  apparatus,  or  at  any  rate  he  should 
 be  able  to  resuscitate  recently  dead  organisms. 
 
 But  as  to  the  existence  of  electrical  currents  in  living  nerve 
 and  muscle — and  which  fact  the  materialists  have  made  so  much 
 of — I  would  especially  insist  that  there  is  scientifically  nothing 
 remarkable  in  that  circumstance — indeed  the  wonder  would 
 be  if  such  currents  could  not  be  detected  ;  for  do  we  not  know 
 that  the  vital  principle  makes  itself  actively  manifest,  and 
 works  by  means  of  chemical  action  ?  and  do  we  not  further 
 know  chemical  action  sets  free  electricity,  the  same  as  electricity 
 can  in  its  turn  produce  chemical  action  in  virtue  of  the  laws  of 
 co-relation  ?     (See  "  Correlative  Forces.'') 
 
 Indeed  the  power  the  vital  energy  has  of  effecting  trans- 
 formations in,  or  by  means  of,  the  co-related  forces,  is  the 
 great  central  fact  in   which   its  marvellous  faculty   in  great 
 
200  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 measure  consists.  Consequently  there  can  be  no  doubt  that 
 in  effecting  the  needful  chemical  and  other  changes,  electricity 
 (the  same  as  heat,  magnetism,  motion,  &c.)  is  developed 
 through  the  primary  action  of  the  life  energy  in  every  part 
 and  tissue  of  the  organism. 
 
 Electricity  not  the  Life  Force. — Electricity  therefore,  as 
 above  shown,  is  to  be  detected  in  the  living  organism  not  because 
 it  ijroduces  the  life,  but  because  during  the  working  of  the  vital 
 processes  it  is  set  free.  Electricity,  moreover,  we  know  is  not 
 nerve  energy  any  more  than  heat,  &c.,  is,  although  it  may  be 
 in  connexion  with  its  action. 
 
 Nerve  energy  is  doubtless  a  higher  quality  than  electricity, 
 and  probably  a  part  and  parcel  of  the  organic  mind  or  life 
 force. 
 
 We  are  therefore  not  only  at  a  complete  loss  to  understand 
 scientifically  what  nerve  energy  or  force  is,  but  we  are  even 
 more  bewildered  in  trying  to  surmise  why  some  nerve  cells 
 should  be  able  to  set  free,  or  manifest,  or  render  apparent — 
 consciousness,  thought,  &c.,  while  other  nerve  cells  can 
 initiate  movement — others  minister  to  sensation — others  to 
 hearing — others  to  sight — others  to  secretion,  &c. 
 
 Different  forms  of  Nervous  System. — I  will  now  describe 
 briefly  the  extent  to  which  a  nervous  system  is  possessed  by 
 different  kinds  of  organisms,  and  the  position  in  the  body  of  its 
 several  developments,  speaking  first  of  the  Vertebrata,  and 
 afterwards  of  the  Invei^tebrata. 
 
 1st.  Vertebrata. — These  are  the  animals  that  possess  a  back- 
 bone, and  comprise  the  mammalia  (or  animals  that  suckle 
 their  young);  also  all  birds,  reptiles,  and  fish. 
 
 All  these  highest  kinds  of  organisms  possess  in  more  or  less 
 perfection  all  kinds  of  nerve  structures,  such  as  brain — spinal 
 cord — ganglia — sympathetic  nerves,  and  ordinary  nerves. 
 
 The  Brain  is  contained  in  a  special  case — the  skull — and 
 through  a  hole  in  its  base,  the  brain  is  connected  with  the 
 elongated  tract  of  nerve  substance  called  the  spinal  cord. 
 
 This  also  is  contained  in  a  case — the  backbone — which  is 
 composed  of  a  number  of  rings  of  bone  (vertebrge)  applied  end 
 
THE  NERVOUS  SYSTEM.  201 
 
 to  end  to  each  other,  and  forming  as  so  placed,  a  long  and  strong 
 flexible  tube  with  numerous  holes  along  its  sides  for  the  exit 
 of  nerves. 
 
 The  brain  and  spinal  cord  thus  joined,  and  placed,  form  a 
 continuous  structure  which  is  called  the  Cerehro- spinal  system, 
 and  which  supplies  nerve  trunks  and  branches  throughout  the 
 whole  body,  and  its  parts  capable  of  voluntary,  or  of  rejiex 
 movements,  of  ordinary  sensations,  or  of  special  sense,  as  of 
 seeing,  smelling,  hearing,  &c. 
 
 The  brain  varies  extremely  in  size  and  complexity  from  its 
 lowest  form  as  it  first  occurs  in  fishes,  up  to  its  highest 
 development  in  man.  In  the  lowest  vertebrates  it  is  small  and 
 has  few  convolutions  (or  puckered  foldings  of  nerve  matter  as 
 seen  on  the  surface  of  the  brain),  but  in  the  higher  animals,  or 
 those  which  are  endowed  with  greater  mental  power — culmi- 
 nating in  that  of  man — we  find  the  brain  larger  and  with  more 
 convolutions.  (This  question  as  to  size  of  brain,  &c.,  will  be 
 resumed.     See  "  Functions  of  Nervous  System.^'') 
 
 Spinal  cord. — As  to  this  I  need  only  say  that  it  is  possessed 
 by  all  vertebrates,  and  distributes  nerves  to  the  various  parts 
 of  the  body  capable  of  voluntary,  or  of  reflex  action.  (See 
 ^^  Functions  of  Nervous  System."^ 
 
 The  Ganglia  (see  p.  198). — These  too  occur  in  all  the  verte- 
 brates. A  double  chain  of  them  is  placed  in  front  of  the  back- 
 bone, and  runs  down  the  posterior  part  of  the  cavity  of  the 
 chest  and  abdomen,  behind  the  lungs  and  bowels.  In  so  far 
 their  disposition  is  regular :  but  other  ganglia  are  scattered 
 about  the  body  in  the  most  curious  and  irregular  manner  as  to 
 symmetrical  placing.  That  is  to  say,  some  are  found  in  connexion 
 with  the  stomach — others  with  the  heart,  and  so  on  as  to  all 
 the  viscera,  and  glands,  and  have  to  do  with  the  involuntary 
 functions  of  those  organs.  Wherever  ganglia  may  be  placed 
 however,  it  must  be  specially  noted,  that  they  are  not  entirely 
 isolated,  but  that  they  are  connected  more  or  less  throughout 
 the  entire  body  with  the  rest  of  the  nervous  system  by  means 
 of  coramunicatino;  fibres. 
 
 In  its  entirety  this  system  of  ganglia  is   called   the  great 
 
202  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Sympathetic,  and  has  to  do  with  ordering,  controlling  and 
 functioning  the  organs  and  acts  concerned  in  the  animal 
 *'  involuntary  "  processes  of  life — that  is,  the  act  of  living. 
 (See  ^^  Functions  of  Nervous  System.^^) 
 
 2nd.  Invcrtebrata.— When  we  examine  the  nervous  system 
 of  this  division  of  the  animal  kingdom,  which  comprises  all 
 those  creatures  that  do  not  possess  a  backbone,  such  as  insects, 
 lobsters,  oysters,  sea  anemones,  &c.  &c.,  we  find  such  a  radical 
 and  complete  difference  from  that  of  the  Vertehrata,  that  the 
 perplexity  it  must  have  caused  the  advocates  of  a  self-pro- 
 gressive gradual  evolution  theory  must  have  been  extreme. 
 
 Not  that  the  quality  or  intimate  structure  of  the  nerve 
 substance  in  the  Invertehrata  is  so  different  {as  far  as  ive  know), 
 for  it  consists  of  nerve  cells  and  fibres,  but  that  its  quantity 
 and  mode  of  disposition  is  so  very  dissimilar.  Thus  there  is 
 not  only  an  entire  absence  of  the  brain  and  spinal  cord, 
 and  consequently  of  skull  and  backbone,  but  the  nervous 
 system  consists  solely  ^  of  ganglia  (that  is,  small  collections  of 
 nerve  vesicles  and  their  nerve  branches),  and  these  ganglia 
 are  not  massed  together  at  any  one  spot,  but  separately  placed 
 (though  connected  by  communicating  chains  of  fibres)  and 
 located  differently  in  different  Invertehrata,  as  will  be  men- 
 tioned presently. 
 
 Again:  another  fundamental  difference  in  the  Invertehrata, 
 and  showing  that  they  are  made  on  a  totally  different  plan,  is 
 the  fact  that  whereas  in  the  Vertehrata  the  main  part  of  the 
 nervous  system  is  behind  the  oesophagus  (or  gullet)  while  the 
 lieart  and  great  artery  are  in  front  of  it,  yet  that  in  the  higher 
 Invertehrata  (Insects)  the  positions  are  just  reversed,  viz.  the 
 main  part  of  the  nervous  system  is  in  front  of  the  gullet  (run- 
 ning along  the  belly  of  the  insect)  and  the  dorsal  artery 
 (which  is  equivalent  to  the  heart)  is  placed  behind  the  gullet 
 and  lies  along  the  back  of  the  insect. 
 
 Thus  in  these  two  great  divisions  of  creatures  the  nervous 
 and  arterial  systems  are  just  reversed  in  position,  which  is  a 
 
 1  Some  persons  have  thought  they  could  detect  a  special  system  of 
 sympathetic  nerves  in  the  Insecta,  but  the  subject  is  very  obscure. 
 
THE  NERVOUS  SYSTEM.  203 
 
 difficult  fact  for  the  materialistic  evolutionist  to  account  for, 
 unless  lie  supposes  insects  crawl  on  what  should  be  their  backs 
 as  compared  with  the  vertebrata. 
 
 If  this  came  about  by  materialistic  self-action  I  should  like 
 to  know  what  sort  of  creature  "  the  missing  link  "  was  that 
 turned  this  eccentric  summersault,  and  was  able  to  impress  its 
 vao^ary  on  its  progeny. 
 
 The  Ganglia  of  the  Invertebrata. — I  will  now  describe 
 very  briefly  the  position  of  the  ganglia  v^hich  compose  the 
 nervous  system  of  the  Invertebrata,  beginning  with  the  8ub- 
 h  ingdom — Mollusca. 
 
 The  leading  members  of  this  group  are  the  Octopus  and 
 Cuttle  fish, — also  all  the  creatures  known  as  "  shells  " — as  the 
 oyster,  winkle,  &c. 
 
 In  these  the  nervous  system  is  composed  mainly  of  three 
 pairs  of  ganglia  connected  with  one  another  by  nerve  trunks — 
 one  pair,  the  "  supra-oesophageal "  or  "  cerebral,"  is  situated 
 above  the  oesophagus  (gullet  or  swallow);  another,  the  "  infra- 
 oesophageal,"  is  placed  below  the  o3sophagus,  and  is  sometimes 
 called  the  '^  pedal  ganglia,"  as  it  supplies  the  foot ;  and  the 
 third  pair,  the  "branchial,"  is  placed  in  another  part  of  the  body. 
 
 The  next  suh-lcingdoni — the  Annulosa — embraces  all  the 
 creatures  whose  bodies  are  composed  of  rings,  as  Insects — 
 Centipedes — Sjnders — Lobsters — and  Crabs  :  all  which  have 
 jointed  limbs  :  and  the  earth  worms  and  leech,  &c.,  which  have 
 not  limbs.  In  this  sub-kingdom  we  find  the  ganglia  are 
 placed  in  a  double  chain  along  the  under  side  of  the  creatures. 
 
 The  first  pair,  which  are  of  considerable  size,  are  in  the  head, 
 and  are  placed  above  the  oesophagus,  and  have  been  considered 
 by  some  writers  as  the  "  brain,"  although  not  really  identical 
 with  the  organ  known  as  the  brain  in  the  Vertebrata.  Each 
 of  these  cephalic,  or  supra-oesophageal  ganglia  sends  off  a 
 nerve  trunk,  which  passing  one  on  either  side  of  the  oesophagus, 
 communicates  with  the  second  pair  of  ganglia  (sub-oesopha- 
 geal)  which  are  placed  beneath  the  oesophagus,  and  thus  sur- 
 round it  by  a  nervous  collar,  for  which  reason  the  digestive 
 tube  is  said  to  pierce  the  nervous  system  of  the  Annulosa. 
 
204  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 These  sub-oesopliageal  ganglia  then  communicate  by  nerve 
 cords  with  the  third  pair  of  ganglia,  and  thenceforth  the  nerve 
 chain  runs  along  the  ventral  aspect  of  the  body,  one  pair  of 
 ganglia  being  placed  in  each  ring,  or  section. 
 
 As  to  the  parts  supplied  with  nerves  by  these  ganglia  re- 
 spectively, those  of  the  head — cephalic  or  pre-  (or  supra-) 
 oesophageal — give  branches  to  the  eyes  and  antennae.  The 
 second  pair,  the  sub-  (or  post-)  oesophageal  supply  the  nerves 
 of  the  mouth,  and  the  third  and  succeeding  ones  furnish  the 
 legs  and  wings  with  nerve  power. 
 
 Besides  the  above  ganglia  and  nerves  which  bear  a  sort  of 
 analogy — though  it  must  be  admitted  to  be  a  distant  one — to 
 the  braiu  and  spinal  cord  of  the  Vertebrata,  it  has  been  thought 
 by  some  anatomists  that  the  Annulosa  possess  a  "  sympathetic 
 system,"  as  they  have  detected  some  small  ganglia,  and  nerves, 
 which  seem  to  warrant  their  conclusion  ;  but  there  still  rests 
 a  great  deal  of  doubt  concerning  the  exact  nature  of  the 
 nervous  system  of  the  Annulosa,  and  especially  of  the  homo- 
 logy of  its  parts  with  the  nervous  structures  of  the  Verte- 
 brata. 
 
 The  next  sub-kingdom — the  Annuloida — contains  the  sea- 
 urchins  (echinodermata) ,  the  star-fishes,  &c.  Their  nervous 
 system  consists  in  the  higher  forms  of  a  ring-like,  gangliated 
 cord,  surrounding  the  oesophagus  and  sending  off  branches  to 
 the  various  parts  of  the  body. 
 
 The  large  sub-kingdom — Coelenterata — contains  the  Fresh- 
 water polypes  {Hydra) :  the  Jelly-fishes,  or  sea-nettles  (Medusce) : 
 the  sea-anemones  (Acfiiiiw)  :  and  also  the  corals,  &c.  In 
 the  great  majority  of  these  no  visible  trace  of  a  nervous 
 system  has  been  discovered;  but  in  the  Medusce  faint  evidences 
 of  such  have  been  detected. 
 
 The  lowest  sub-kingdom  consists  of  the  humblest  members 
 o  f  the  animal  creatiou — the  Monera — t\\Q  Amoeba — the  Forami- 
 nifera — the  Sponges — and  the  Infusoria. 
 
 In  none  of  these  has  the  least  trace  been  found  of  a  nervous 
 system,  and  it  is  therefore  supposed  that  every  part  of  the 
 ''  sarcode  " — or  jelly-like,  protoplasmic  stuff  of  which  the  body 
 
THE  NERVOUS  SYSTEM.  205 
 
 is  composed — must  possess  nerve  power  (as  it  does  the  power 
 of  movement)  diffused  generally  throughout  every  part  of  its 
 substance. 
 
 I  may  remark  here  in  parenthesis  in  regard  to  these  quali- 
 ties of  sarcode,  that  the  fact  of  the  creatures  made  up  solely 
 of  it  being  able  to  move,  and  feel,  although  they  have  ap- 
 parently no  nerves  or  muscles,  is  a  striking  instance  of  the 
 specialization  I  contend  for  as  bestowed  by  God's  endowment. 
 
 Clearly  the  Creator  has  ordained  that  these  creatures  shall  be 
 able  to  feel,  and  move,  by  a  different  mode  to  other  creatures — 
 and  they  can — not  only  feel,  and  move, — but  they  can  even 
 exhibit  a  kind  of  icill  and  choice  according  to  their  endowed 
 extent  of  instinct,  and  specialized  sort  of  mind. 
 
 Functions  or  Action  of  the  Nervous  System. — Having 
 now  given  a  short  description  of  the  structure  and  position  of 
 the  nerve  masses  and  nerves,  and  glanced  at  their  uses,  I  will 
 next  consider  the  functions  of  the  nervous  system  in  greater 
 detail. 
 
 Personally,  as  I  have  already  said,  I  believe  the  nervous 
 system  to  be  the  servant  of  Mind — both  conscious  and  uncon- 
 scious— and  that  it  is  the  material  channel  by  which  Spirit  is 
 made  manifest,  but  into  that  question  we  will  enter  more  fully 
 further  on. 
 
 All  brain  and  nerve  action  may  be  divided  into  two  classes  : — 
 
 1st.    Voluntary,  or  direct,  as  ordered  by  the  will. 
 
 2nd.  Involuntcuy ;  of  which  there  are  several  kinds. 
 
 a.  Involuntary,  reflex,  or  excito-motory  movements  brought 
 about  by  means  of  nerve  stimulation  of  the  muscles. 
 
 b.  The  involuntary  processes  of  secretion,  digestion,  nutri- 
 tion, &c. 
 
 c.  The  involuntary  action  of  the  special  senses — sight, 
 hearing,  &c.,  also  of  sensation  generally. 
 
 I.  Voluntary  nerve  action. — The  act  of  determining,  or  will- 
 ing to  think  on  this  or  that  subject  ;  or  to  order  this  or  that 
 voluntary  movement,  is  undoul)tedly  the  great  prerogative  of 
 the  brain  in  those  animals  which  possess  one  ;  but  in  the  In- 
 vertehrata  which  have  no  brain,  the  ganglia  must  be  endowed 
 
2o6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 with  the  power  of  ordering  such  voluntary  movements,  or  of 
 performing  such  instinctive  acts  of  will,  and  thought,  as  the 
 creatures  are  capable  of — and  hence  we  must  needs  believe 
 that  the  powers  of  the  ganglia  are  more  extensive  in  the  In- 
 vertehrata  than  in  the  Vertehrata. 
 
 II.  Involuntary  nerve  action. — In  these  actions  all  the  nervous 
 masses  can  take  part — brain — spinal  cord — or  ganglia. 
 
 I  propose  now  to  consider  separately  how  far  these  several 
 voluntary  and  involuntary  powers  are  possessed  by  the  dif- 
 ferent divisions  of  the  nervous  system. 
 
 Functions  of  the  Brain. — That  the  brain  is  the  material 
 organ  of  the  conscious  mind,  and  the  conscious  will,  in  those 
 animals  that  possess  a  brain  there  can  be  no  possible  doubt  ; 
 for  if  the  brain  is  removed  with  such  care  as  not  to  destroy 
 life,  the  animal  although  it  may  continue  to  live,  will  be  no 
 longer  capable  of  exercising  its  conscious  mind,  or  will,  or  of 
 performing  voluntary  movements.     (See  ^^  Heflex  ActionJ^) 
 
 In  man  we  find  the  brain  the  largest  in  size,  and  the  most 
 developed  in  other  respects  ;  and  this  is  what  we  should 
 theoretically  have  been  led  to  expect,  because  v/e  know  he  has 
 more  mental  capacity  than  any  other  creature. 
 
 The  brains,  however,  of  the  higher  brutes  are  so  consider- 
 ably developed  and — roughly  speaking — look  so  much  like  the 
 brain  of  man,  that  materialists  have  argued  that  in  this  cir- 
 cumstance we  have  a  clear  proof  that  the  higher  kinds  of 
 brutes  must  have  minds  similar  in  kind  to  that  of  man  ;  and 
 differing  only  in  being  less  developed. 
 
 For  my  own  part,  however,  I  do  not  grant  the  truth  of  this 
 deduction,  because,  as  I  shall  try  to  prove  hereafter,  I  believe 
 it  is  the  sort  of  specialized  and  endowed  spirit  embodied  in 
 any  given  organism  which  chiefly  distinguishes  the  creature  : 
 that  is  to  say,  that  the  distinctive  difference  between  organisms 
 — or,  on  the  other  hand,  their  likeness  in  some  ways — depends 
 on  the  kind  of  specialized  mind  they  possess,  more  than  on  mere 
 variance,  or  similitude — as  the  case  may  be — of  anatomical 
 construction.     And  the  force  of  this   argument  may  be  urged, 
 
THE  NERVOUS  SYSTEM.  207 
 
 by  a  consideration  of  the  sinailarity  we  witness  in  some  striking 
 respects  between  the  doings,  and  social  and  other  customs  of 
 bees  and  ants  as  compared  with  those  of  man;  although  the 
 bees  and  ants  do  not  possess  brains  anything  like  his,  even 
 if  they  can  be  said  to  have  them  at  all. 
 
 But  to  return  to  the  higher  brutes,  as  dogs,  &c.,  they,  it  is 
 true,  possess  large  brains,  but  this  is  so,  as  I  believe,  not 
 because  they  approach  man  in  intellect,  but  because  their  pos- 
 session enables  them  the  better  to  co-ordinate  and  carry  out 
 such  mental  faculties  and  powers  as  they  are  endowed  with — 
 which  are  very  high  in  some  respects  though  stopping  short  of 
 intellect. 
 
 Moreover  the  larger  bodies  of  many  of  the  Vertehrata,  and 
 consequent  larger  development  of  nerves  and  muscles,  need  a 
 large  central  and  co-ordinating  nervous  mass  such  as  the  brain. 
 
 For  these  reasons  therefore  I  believe  it  is  that  dogs  and 
 monkeys,  &c.,  possess  large  brains — not  because  they  are  en- 
 dowed with  minds  like  that  of  man — but  because  these  large 
 brains  enable  the  brutes  to  efficiently  carry  out  their  ordained 
 involuntary,  and  their  voluntary,  though  intellectually-un- 
 reasoned instincts  and  actions,  as  distinguished  from  the  intel- 
 lectually-reasoned ideas,  conduct  and  actions  of  man — animal- 
 like though  man  is  in  some  of  his  involuntary  or  instinctive 
 actions  and  doings. 
 
 Next  to  its  being  the  seat  of  the  intellect,  and  of  conscious 
 will  in  man,  and  also  of  such  powers  of  instinctive  animal 
 reasoning  and  voluntary  power  of  will  as  is  possessed  by  him, 
 and  by  the  various  vertebrates,  the  most  important  functions 
 of  the  brain  are  as  follows.  It  is  as  I  have  already  said  the 
 material  source  from  whence  arise  and  proceed  along  the 
 appropriate  nerve  branches  those  primary  or  direct  mandates 
 of  the  will  (see  "  Essential  Nerve  Action  ")  which  cause  voluntary 
 movements.  It  is  also,  as  I  shall  presently  show,  greatly  con- 
 cerned in  some  of  the  various  involuntary  reflex  functions  and 
 movements.     (See  "  Refiex  Action.''') 
 
 It  is  also  the  seat  of  the  nerve  cells  concerned  in  the  work- 
 ing of  the  special  senses  of  smell,  sight,  hearing,  taste,  and  in 
 
2o8  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 some  respects  of  touch  and  sensation;  and  lastly  and  very 
 importantly  it  is  the  grand  centre  of  union  of  all  parts  of  the 
 nervous  system,  and  has  great  power  by  means  of  its  commis- 
 sures and  connexions  in  co-ordinating  the  various  functions  and 
 movements  generally  of  the  body. 
 
 Functions  of  the  Spinal  Cord. — This  large  tract  of  nervous 
 substance  sends  branches  to  all  the  muscles  capable  either  of 
 voluntary  motion  or  of  spinal  reflex  action — branches  to  the  skin 
 and  all  parts  capable  of  sensation  that  are  not  supplied  with 
 such  by  the  brain — and  it  is  in  communication  also  with  the 
 ganglia  and  great  sympathetic  nerve  system. 
 
 Its  modes  of  action  are  twofold.  1st.  It  and  its  nerves  can 
 be  the  channel  through  which  the  mandates  of  the  voluntary 
 will — as  seated  in  the  brain — can  be  conveyed  to  all  parts  of 
 the  body  so  as  to  cause  voluntary  movements.  For  example, 
 you  will  to  rise  from  your  chair,  and  forthwith  the  mandate 
 passes  down  the  spinal  cord,  and  from  it  the  fitting  influence 
 passes  along  its  motor  fibres  to  the  various  muscles  of  the  legs, 
 back,  &c.,  and  you  stand  upright. 
 
 2ndly.  The  spinal  cord  being  composed  of  nerve  cells  as  well 
 as  nerve  fibres  it  can  itself  originate  nerve  action  hy  its  own 
 power,  and  this  it  does  in  the  reflex  actions  presently  to  be 
 described — still  it  must  be  remembered  that  although  the  cord 
 can  originate  nerve  energy,  it  is  in  such  case,  and  if  so  arising, 
 solely  of  the  involuntary  kind,  as  I  shall  explain  (see  "  Reflex 
 Action''). 
 
 Functions  of  Ganglia  and  the  Sympathetic  System  of 
 Nerves. — These  little  masses  of  nervous  substance,  as  already 
 stated,  contain  nerve  cells  as  well  as  nerve  fibres.  They  can 
 therefore  originate  or  set  in  action  nerve  force  or  energy,  but 
 it  is  entirely  of  the  involuntary  kind,  and  acts  quite  indepen- 
 dently of  the  will,  and  in  a  manner  automatically. 
 
 The  functions  and  powers  of  ganglia  are  most  remarkable. 
 There  are  ganglia  and  ganglion  nerves  situate  in  close  union 
 with  the  heart,  lungs,  and  stomach,  and  liver,  and  intestines, 
 and  all  parts  concerned  in  the  vital  actions  of  the  circulation  of 
 the  blood,  breathing,  digestion,  nutrition,   growth,  secretion. 
 
THE  NERVOUS  SYSTEM.  209 
 
 &c.  In  fact  it  is  the  ganglia  of  the  great  sympathetic  nervous 
 system  which  initiates,  orders,  regulates,  and  carries  out — 
 partly  in  connexion  with  spinal  nerves — all  the  processes  con- 
 cerned in  the  act  of  living,  and  quite  independently  of  the 
 action  of  the  conscious  will  ;  and  that  this  is  so  can  be  seen  in 
 a  moment  by  reflecting  that  our  breathing  and  beating  of  the 
 heart,  digestion,  growth,  &c.,  go  on  without  any  assistance 
 from  our  voluntary  minds — and  indeed  that  they  go  on  acting 
 just  as  well  when  the  voluntary  will  is  in  abeyance — as  during 
 sleep,  or  intoxication,  or  under  other  forms  of  insensibility — as 
 when  we  are  conscious.  I  may  add,  however,  that  through 
 their  connexions  with  brain  and  spinal  nerves  the  ganglia  and 
 parts  they  influence,  may  be  to  some  degree  indirectly  affected 
 by  the  conscious  mind,  as  we  see  in  blushing,  in  crying,  and  in 
 other  ways — such  as  the  occurrence  of  indigestion,  from  mental 
 worry,  &c.  &c.     (See  "  Reflex  Action^) 
 
 Thus  much  for  the  functions  of  ganglia  in  the  Yertebrata, 
 but  in  the  Invertebrata  the  ganglia  must  have  wider  and  more 
 extensive  powers  ;  for,  seeing  that  these  creatures  have  no 
 brain  proper,  or  spinal  cord  similar  to  a  Vertebrate,  and  that 
 although  a  distinct  sympathetic  has  been  thought  to  be  dis- 
 cerned in  some  Annulosa,  its  presence  is  at  least  doubtful;  it 
 follows  that  the  ganglia  of  the  Invertebrata  must  probably 
 not  only  be  able  to  perform,  as  in  the  Vertebrates,  all  the 
 vital  functions  necessary  for  carrying  on  the  breathing, 
 circulation,  nutrition,  growth,  &c. ;  but  must  also  be  able 
 to  order  and  control  all  the  bodily  motions  and  doings  of 
 the  creature  in  respect  of  all  its  powers,  and  capacities, 
 and  instinct,  as  specialized  according  to  the  Creator's  endow- 
 ment. 
 
 Thus  in  the  Invertebrata  the  ganglia  in  the  absence  of  brain 
 proper,  must  be  able  to  exercise  such  voluntary  will  and''thought" 
 as  the  creature  maybe  capable  of:  also  having  no  spinal  cord  the 
 ganglia  must  likewise  be  possessed  of  the  power  of  perceiving 
 sensation,  initiating  motion,  and  exercising  reflex  action  :  and 
 lastly,  in  those  forms  in  which  no  sympathetic  is  discoverable, 
 the  ordinary  ganglia  apparently  must  be  able  to  order  all  the 
 
 p 
 
2IO  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 involuntary  vital  acts  connected  v^^ith  respiration,  digestion, 
 secretion,  growth,  &c.,  as  already  stated. 
 
 Reflex  Action. — We  will  now  consider  "  reflex  "  or  "  Excito- 
 motor action  "as  it  occurs  both  inthe  Vertebrata  andlnvertcbrata, 
 and  leave  to  a  future  page  the  description  of  direct  nerve  action 
 as  set  in  motion  by  the  will.  (See  "  Essential  Nerve  Action.") 
 Reflex  nerve  action  is  of  the  automatic  or  unconscious  kind, 
 and  to  understand  it  we  must  note  that  there  are  two  kinds  of 
 nerve  fibres,  the  motor  and  the  sensor?/. 
 
 Microscopically  these  fibres  appear  similar  in  structure, 
 nevertheless  one  can  conduct  sensations — as  of  touch,  irritation, 
 &c.,  and  the  other  can  convey  the  power  needful  to  make 
 muscle  contract,  and  hence  to  cause  motion.  I  may  add  that 
 both  kinds  of  fibre  may  occur  in  the  same  nerve  trunk,  which 
 itself  consists  of  a  bundle  of  fibres.  Indeed  some  persons 
 imagine  there  is  only  one  kind  of  fibre,  and  that  its  difference 
 of  action  depends  on  its  location  and  connexion,  and  that  one  par- 
 ticular fibre — like  a  telegraphic  wire — can  convey  a  message  of 
 a  different  sort  in  either  direction  of  its  length  as  required. 
 Suffice  it,  however,  for  us  that  sensations  and  motor  excitations 
 can  be  conducted  in  some  manner. 
 
 Let  me  now  recall  the  fact  that  a  nerve  cell  has  fibres  pro- 
 ceeding from  its  circumference,  and  let  us  picture  a  nerve  cell 
 giving  off  a  motor  fibre  from  one  side  and  a  sensory  fibre  from 
 the  other.  Now  imagine  this  nerve  cell — say  one  situate  in 
 the  spinal  cord — to  be  ready  for  action,  with  all  its  power  of 
 feeling  sensation,  or  of  producing  motion,  latent  within  it. 
 
 Then  let  us  suppose  that  the  termination  of  the  "  sensor?/"  fibre 
 proceeding  from  it,  is  situated  in  the  skin,  and  the  termination 
 of  the  "  ?notor  ''fibre  is  in  a  muscle: — then  if  the  skin  is  irritated 
 the  sensory  nerve  will  feel  sensation,  and  convey  an  impression 
 or  message  of  the  fact  to  the  nerve  cell,  and  forthwith  the 
 motor  mandate,  or  force  needful  to  produce  contraction  of  the 
 muscle,  will  be  set  in  action  in  the  cell, and  be  conveyed  along 
 the  motor  fibre  to  the  muscle,  and  it  will  contract.  It  is  usual, 
 therefore,  to  say  the  sensory  nerve  has  a  centripedal  and  the 
 motor  nerve  a  centrifugal  action. 
 
THE  NER VOUS  SYSTEM.  2 1 1 
 
 One  of  the  most  striking  ways  of  demonstrating  this  reflex 
 action  is  to  administer  an  anaesthetic   to  a  frog,  and  then  to 
 emove  the  upper  half  of  its  brain  with  such  precaution  as 
 needful  to  prevent  immediate  death. 
 
 If  a  foot  be  then  pinched  it  will  be  withdrawn,  or  if  a  drop 
 of  strong  vinegar  be  placed  on  the  thigh  a  foot  will  be  lifted 
 up  to  brush  it  off.  The  frog  will  go  on  breathing  quietly,  and 
 if  thrown  into  water  will  swim,  or  if  placed  on  the  palm  of  the 
 hand  it  will  remain  motionless;  but  if  the  hand  be  tilted  so  as 
 to  render  the  frog  liable  to  fall,  it  will  change  its  position  on 
 the  hand  so  as  to  maintain  its  equilibrium,  and  prevent  itself 
 from  falling  to  the  ground. 
 
 It  might  be  thought  that  these  actions  were  an  indication 
 that  the  animal  could  ^^  feeV^  and  ^'  knoiv'^  according  to  the 
 meaning  we  usually  attach  to  those  words,  but  in  this  case  we 
 may  be  sure  the  frog  cannot  so  "  feel "  or  "  know  "  because  its 
 cerebral  lobes  have  been  removed. 
 
 The  fact  is  the  spinal  cord  (and  the  sympathetic  system  as 
 connected  with  it  by  communicating  branches)  is  able  to  effect 
 by  reflex  action  all  these  movements  of  the  brainless  frog,  and 
 which  movements  take  place  without  the  presence  of  conscious 
 will — in  fact,  "  unconsciously  "  or  automatically. 
 
 Thus  we  have  seen  that  if  the  skin  of  the  frog's  foot  is 
 irritated,  the  necessary  muscles  will  be  set  in  motion  by  reflex 
 action,  in  order  to  raise  the  leg  and  unconsciously  scratch  the 
 irritated  part.  But  this  is  only  an  example  of  what  we  may  call 
 simple  reflex  action,  and  may  occur  in  all  animals  in  a  thousand 
 other  ways — e.g.  tickle  the  palm  of  a  child's  hand  during  sleep 
 and  the  fingers  will  close,  or  tickle  its  lips  and  it  will  begin  to 
 suck. 
 
 But  the  case  of  the  frog  changing  his  position  and 
 balancing  himself  on  the  hand  so  as  to  avoid  falling,  is  an 
 example  of  a  reflex  unconscious  action  so  complicated  and 
 mysterious,  as  to  be  incapable  of  full  explanation,  though 
 doubtless  taking  place  on  the  same  general  principles  as  the 
 foregoing. 
 
 Yet  we  men,  although  in  full  possession  of  our  faculties,  act 
 
 p  2 
 
212  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 much  as  does  the  brainless  frog,  often  when  we  walk  in  the 
 street  or  do  numbers  of  things.  When  we  walk,  we  keep 
 upright — move  our  legs  alternately — balance  ourselves  so  as 
 to  preserve  a  perpendicular  position— avoid  objects  in  our  way, 
 &c.,  and  we  do  all  this  without  momentarily  thinking  about 
 it — indeed  we  may  walk  a  long  way  quite  abstract  in  mind, 
 and  unconscious  as  far  as  the  ivilling  to  walk  is  concerned. 
 Thus,  a  man  abstract  in  thought,  walks  and  balances  himself, 
 &c.,  automatically  and  unconsciously  as  does  the  brainless 
 frog,  but  at  any  moment  of  course  his  mind  and  will  may  be 
 recalled  from  reverie. 
 
 And  thus  it  is  as  to  numbers  of  things  we  do,  and  which  I 
 shall  speak  of  more  fully  presently,  and  also  in  the  Chapter 
 on  "  General  Illustrations  of  Mind,  (|-c."  The  infant  instinc- 
 tively takes  its  mother's  nipple  into  its  mouth — it  knows  not 
 why — and  sucks  automatically  by  reflex  action  ;  and  so, 
 later  on  in  age,  it  extends  its  hand  for  a  toy  to  play  with,  or 
 an  orange  to  suck,  not  because  prompted  by  any  intellectual 
 reason,  but  instinctively. 
 
 Even  adult  men  also  are  affected  in  an  analogous  manner  in 
 a  thousand  ways.  We  are  involuntarily  attracted  by  a  pleasing 
 sight — a,  melodious  sound — a  nice  scent — a  savoury  aroma — 
 and  our  mouth  verily  "  waters  "  when  we  see  luscious  food. 
 And  in  this  reflex,  instinctive,  and  involuntary  way,  all  the 
 lower  creatures — such  as  insects,  &c.,  &c. — are  doubtless  princi- 
 pally moved  to  take  their  food  and  perform  their  various  func- 
 tions and  specialized  actions  and  doings. 
 But  I  am  rather  anticipating. 
 
 I  must  now  explain  that  reflex  action,  as  already  hinted,  is 
 not  a  sole  property  of  spinal  nerves,  because  there  are  some 
 reflex  actions  that  are  brought  about  by  nerves  in  connexion 
 with  the  brain,  and  also  with  the  great  sympathetic  system;  and 
 so  marvellously  are  the  various  nerves  of  the  body  connected 
 throughout,  that  actions  of  the  most  complicated  kind  can  be 
 performed  by  reflex  excitation  without  the  conscious  will 
 having  anything  to  do  with  them,  and  indeed  in  opposition  to 
 the  will,  as  I  shall  show  presently  in  regard  to  sneezing,  &c. 
 
THE  NER  VO  US  S  YSTEM.  2 1 3 
 
 Having  said  thus  much,  I  will  now  give  a  formal  classifica- 
 tion of  the  Reflex  actions  :  they  are — 
 
 1st.  Excito-motor. 
 
 2ndly.   Sensori-motor. 
 
 3rdly.  Ideo-mofor. 
 
 I.  Excito-motor  reflex  action. — Of  this  kind  I  have  already 
 given  an  example  in  regard  to  the  unconscious  frog,  also  in  the 
 case  of  the  child's  hand  tickled  during  sleep.  These  reflex 
 movements  are  effected  by  means  of  the  skin  sensory,  and 
 motor-nerve  fibres  in  connexion  with  the  spinal  cord.  But  it 
 is  not  only  the  skin,  as  in  the  above  cases,  and  the  nerves 
 supplying  external  parts  that  are  affected  by  excito-motor  in- 
 fluence, but  internal  parts  likewise  are  affected,  and  act  in 
 similar  manner. 
 
 Thus  the  involuntary  nature  of  reflex  excito-motor  actions, 
 as  affecting  internal  parts,  may  be  familiarly  noted  in  the  un- 
 pleasant incident  of  swallowing  a  piece  of  hot  potato.  By  an 
 act  of  carelessness  you  too  quickly  pass  the  potato  to  the  back 
 of  the  throat,  it  is  there  seized  in  the  usual  way  by  the 
 "  z?ivoZw?zf«r?/ "  muscles,  which  effect  the  act  of  swallowing. 
 Generally  you  are  unconscious  of  the  action  of  these,  but  in 
 this  case,  although  you  are  made  painfully  aware  of  your 
 indiscretion,  no  act  of  your  "  will "  can  arrest  the  progress  of 
 the  morsel — it  has  been  taken  hold  of,  and  firmly  embraced  by 
 the  involuntary  muscles  of  deglutition  (or  swallowing),  and  no 
 act  of  "  icill "  can  make  them  relax  :  the  nerves  of  sensation 
 at  the  back  of  the  throat  have  been  excited  by  the  presence  of 
 the  morsel,  and  having  carried  the  impression  to  the  spinal 
 cord,  a  return  current  of  nerve  force  has  been  sent  down  the 
 motor  fibre,  and  has  compelled  the  muscle  to  act,  and  all  you 
 can  do  is  to  patiently  eudure  the  passage  of  the  hot  morsel  as 
 the  muscles  of  swallowing  slowly,  and  automatically,  pass  it 
 down  to  the  stomach. 
 
 Having  arrived  in  the  stomach,  the  potato,  or  any  other 
 kind  of  food  taken  in  the  usual  way,  excites  its  interior 
 surface,  and  the  result  is  that  by  reflex  action  the  secretions 
 necessary  to  dissolve  the  food  are  poured  out  by  the  cells,  and 
 
214  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 at  a  fitting  time  the  muscles  of  the  stomach  propel  the  con- 
 tents into  the  intestines,  and  they  again  being  excited  by  the 
 contact  of  the  food,  their  circular  muscles  contract  in  orderly 
 and  rhythmical  succession,  and  perform  their  ofiice  of  propul- 
 sion along  the  tube.  And  thus  the  marvellous  process  of 
 digestion  goes  on  quite  independent  of  the  will,  or  of  con- 
 sciousness. 
 
 In  a  similar  way  the  blood  flowing  into  the  interior  of  the 
 heart,  excites  the  sensory  nerves  of  its  lining  membrane, 
 and  they  in  turn  exciting  the  motor  branches  in  a  similar 
 manner  to  the  above,  the  contraction  of  the  involuntary  mus- 
 cles of  the  heart  by  reflex  action  is  the  result,  and  so  the 
 heart  beats.  And  thus  digestion,  and  circulation,  and  also 
 breathing,  nutrition,  secretion  of  bile,  growth,  &c.,  are  all 
 carried  on  without  the  individual  ^^  imlling"  it,  or,  in  a  sense, 
 knowing  anything  about  it.  Indeed  all  these  functions  go  on 
 much  the  same  during  sleep  as  when  awake  :  not  that  all 
 these  vital  actions  take  j)lace  solely  by  reflex  influence,  for 
 there  is  no  doubt  that  the  vital  force  acts  in  a  direct  manner 
 in  many  ways  and  instances — but  what  I  wish  to  convey  is, 
 that  reflex  action  plays  a  most  important  part  in  the  uncon- 
 scious doings  of  the  vital  processes. 
 
 II.  Sensori-7notor  reflex  action. — Simple  reflex  action,  through 
 the  powers  of  the  spinal  cord  and  its  nerves,  was  seen  in  the 
 unconscious  frog  scratching  its  irritated  skin,  &c.,  but  there 
 aie  other  excito-motor  actions  in  which  the  sympathetic  gan- 
 glia and  nerves  (as  already  partly  explained),  and  also  the 
 nervous  apparatus  of  the  "  sj^ecial  senses,"  take  part.  For 
 example,  you  take  a  pinch  of  snufl',  and  thus  irritate  the 
 branches  of  the  nerve  of  smell  (which  is  a  cerebral  nerve), 
 and  forthwith — however  much  you  may  try  to  resist  it — 
 the  message  having  been  sent  to  the  nerve  centre  that 
 a  noxious  irritant  is  in  the  nose,  a  violent  spasm  of  the 
 muscles  will  cause  "  a  sneeze "  to  ensue,  by  which  it  is 
 endeavoured  "  involuntarily "  to  blow  out  the  offending 
 substance. 
 
 Again — and    similarly — reflex    sensori-motor   action    takes 
 
THE  NERVOUS  SYSTEM.  215 
 
 place  when  the  other  organs  of  special  sense  are  irritated  in 
 appropriate  waj^s. 
 
 Let  the  eyes  be  suddenly  exposed  to  a  strong  light,  and 
 the  lids  will  involuntarily  close.  So  of  the  nerves  of  hear- 
 ing. A  sudden  noise  will  cause  many  of  the  muscles  of 
 the  body  to  spasmodically  contract,  and  a  jumj)  is  the 
 result. 
 
 In  regard  to  taste  also,  and  likewise  in  respect  to  other 
 parts  than  the  tongue  and  mouth,  reflex  action  can  cause 
 secretions  to  be  poured  out — saliva  in  the  mouth — tears  from 
 the  eyes  from  the  smell  of  mustard,  &c. — gastric  juice  in  the 
 stomach — bile  from  the  gall  bladder,  &c. 
 
 But  there  can  be  no  doubt  that  the  special  senses  by  reflex 
 action  have  even  more  complicated  powers  and  actions  than 
 these.  There  can  be  no  question  that  if  the  eye  of  a  man,  or 
 any  animal,  beholds  eniicing  food,  or  the  nose  smells  savoury 
 meats,  or  if  the  animal  be  thirsty,  or  the  ear  hears  running  water, 
 — there  can  be  no  question,  T  say,  that  the  spontaneous  and 
 involuntary  impulse  is — unless  the  will  be  restrained  by  certain 
 motives — to  move  the  body  towards  the  pleasing  object,  to 
 extend  the  hand,  and  to  take  the  coveted  food,  or  drink. 
 And  further,  I  think  there  can  be  no  question  of  doubt  that 
 this  is  really  the  way  in  which  most  animals — certainly  all  the 
 lower — feed  and  drink  instinctively.  They  take  instinctively 
 and  automatically,  or  involuntarily,  what  their  sight,  and 
 smell,  and  touch,  tells  them  is  appropriate  and  fitting.  But 
 I  spoke  just  now  of  the  interference  of  the  will  in  stopping 
 "  involuntary  "  feeding,  and  of  course  this  may  be  the  case, 
 for  even  in  very,  very  low  creatures  "  choice  "  may  be  exer- 
 cised, and  prudential  motives  also  may  intervene  so  as  to 
 cause  danger  to  be  avoided,  &c.  (Refer  to  "  General  Illustra- 
 tions "  for  further  examples.) 
 
 III.  Ideo-motor  reflex  action. — Of  course  there  is  a  great 
 variety  of  ideo-motor  actions — or  actions  set  in  motion  by 
 ideas — which  take  place  by  the  direct  mandate  of  the  will, 
 and  which  action  of  the  will  is  caused  by  an  idea  arising  in 
 the  brain  centrally.     These  actions  comprise  indeed  all  volun- 
 
2i6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 tary  movements  ;  but  there  are  also  many  reflex  ideo-motor 
 movements  which  are  involuntary. 
 
 Talking,  barking,  the  song  of  birds,  bleating,  lowing,  &c., 
 may  all  take  place  through  a  determination  of  the  will,  but  yet 
 they  may  all  be  caused  to  take  place  through  ideo-motor  or 
 seusori-motor  reflex  action. 
 
 The  human  or  animal  cry  of  terror  is  involuntary,  nor  can 
 it  be  doubted,  I  think,  but  that  the  hound  "  gives  tongue  " 
 when  he  scents  his  game — that  the  lamb  bleats  for  its  dam 
 when  it  requires  milk,  &c.,  &c.,  not  so  much  ■  from  a  decision 
 of  the  will,  as  from  reflex  action  arising  from  sensations  com- 
 pounded of  the  calls  of  hunger  and  the  ideo-motor  promptings 
 of  natural  instinct.  And  in  the  same  way  if  the  domestic  cock 
 feels  valiant,  he  crows—the  hen  "  eludes  "  to  call  her  chicken— 
 the  kitten  gambols— the  thrush  sings— not  because  they  either 
 one  of  them,  in  either  instance,  know  why  they  do  it,  but 
 because  it  is  according  to  the  endowed  nature  of  their  in- 
 stinctive minds  and  ^'involuntary''  mechanisms  so  to  do. 
 
 Then  of  laughing,  crying,  watering  of  the  mouth  in  man. 
 Laughing  is  a  very  complex  series  of  movements  set  in 
 motion  by  ideas  which  may  arise  in  the  brain  centrally:  or 
 conversely  it  may  be  initiated  objectively  by  something  we  see 
 or  hear. 
 
 In  hke  way  the  shedding  of  tears,  sobbing,  sighing,  watering 
 of  the  mouth,  are  other  actions  which  take  place  by  means  of 
 ideas  that  may  arise  de  novo  in  the  brain;  or  that  may,  on  the 
 contrary,  be  caused  by  what  we  see  and  hear  ;  hut  in  any  case 
 neither  of  these  several  actions  can  he  set  going  in  a  thoroughly 
 complete  manner  hy  a  mere  act  of  will. 
 
 We  cannot  laugh,  or  cry,  &c.,  really,  unless  we  have  real 
 hilarious,  or  deeply-sorrowful  ideas — the  stage  laugh,  &c.,  or 
 that  of  the  hypocrite,  is  not  the  true  thing — to  be  real,  each  of 
 these  acts  must  be  involuntary,  although  they  may  be  checked 
 or  increased  by  the  will. 
 
 To  take  rather  another  branch  of  this  subject  I  may  say, 
 that  there  is  even  such  a  thing  as  reflex  cerebration  capable  of 
 being  set  in  action  by  certain  smells,  and  sights,  and  sounds. 
 
THE  NERVOUS  SYSTEM.  217 
 
 Thus  if  you  get  behind  an  old  soldier  and  suddenly  call  out 
 ^^  attention"  he  will  involuntarily  start  and  assume  the  military 
 position  indicated.  Or  let  an  adult  open  an  old  box  which  has 
 some  distinctive  smell  familiar  to  him  in  youth,  and  a  train  of 
 ideas  and  recollections  will  involuntarily  spring  up  in  his 
 mind.  Similarly  let  iiim  hear  an  old  familiar  tune ;  or  see  an 
 old  friend,  and  the  impression  of  sound,  or  of  form,  &c., 
 received  by  the  ear  or  the  eye,  will  cause  a  host  of  memories  to 
 involuntarily  arise  in  his  conscious  mind. 
 
 In  like  manner  an  idea  arising  in  the  mind  itself,  without 
 being  induced  by  an  external  cause,  may  occasion  other  ideas 
 to  recur  to  the  mind  involuntarily. 
 
 Finally,  I  will  instance  a  most  interesting  example  of  ideo- 
 motor  involuntary  reflex  action  as  witnessed  in  "  blushing,'^ 
 and  which  will  occur  even  in  opposition  to  the  will — a  most 
 elegant  description  of  which  has  been  given  by  Fielding: — 
 
 "  Her  pure  and  eloquent  blood 
 Spoke  in  her  cheeks,  and  so  distinctly  wrought 
 That  one  might  almost  say  her  body  thought." 
 
 But  I  must  desist  from  further  illustrations,  for  like  so 
 very  many  other  subjects  discussed  in  this  work,  a  just  treat- 
 ment of  this  particular  topic  in  detail  would  require  a  volume 
 to  itself. 
 
 What  I  have  said  however — imperfect  as  it  may  be — is 
 sufficient  I  hope  to  show  the  reader  how  much  even  man  him- 
 self is  a  piece  of  mechanisvi  ivorking  involuntarily,  for  it  will 
 have  been  seen  that  the  reflex  and  involuntary  actions  govern 
 a  large  number  of  the  processes  concerned  in  the  complex  acts 
 of  living  and  doing,  and  that  although  the  conscious  will  may 
 assist,  or  may  partially  arrest, — as  the  case  may  be — some  of 
 these  actions,  yet,  that  in  general,  the  conscious  will  has  no 
 power  over  them. 
 
 From  all  this,  therefore,  it  will  be  seen  that  a  right  under- 
 standing of  "  reflex  and  involuntary  action "  is  absolutely 
 essential  in  order  to  comprehend  in  the  faintest  degree  the 
 mystery  of  life,  and  its  actions,  and  doings  ;  and  especially  of 
 the  doings  of  the  lower  creatures.     And  so  all-important  is 
 
21 8  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 this  subject  in  connexion  with  the  doings  of  all  animals, 
 and  even  of  man  himself,  that  without  repeating  anything 
 here  as  to  the  actually  vital  processes,  let  me  for  the  sake  of 
 emphasis  recall  attention  to  some  of  the  most  important  facts 
 stated  in  the  foregoing. 
 
 The  reader  has,  I  hope,  noted  that  even  man,  with  his  large 
 and  powerful  brain  and  will,  is  affected,  and  acts  in  an 
 involuntary  way  in  numbers  of  instances.  A  great  many 
 things  he  does,  or  thinks  of,  are  quite  involuntary — he  cannot 
 even  laugh  or  cry  in  real  manner  by  a  mere  direct  act  of  will. 
 In  order  to  laugh  or  cry  he  must  verily  experience  true 
 emotion,  and  then  the  laughing  or  crying  will  occur  spontane- 
 ously and  even  in  opposition  to  his  will — these  and  many 
 other  actions  (as  the  sucking  of  the  infant)  being  involuntary 
 and  instinctive,  and  taking  Eplace  according  to  ordained  modes. 
 
 Then  if  it  is  so  in  the  case  of  man,  how  much  more  must  it 
 be  so  in  the  case  of  the  lower  animals  which  have  smaller 
 brains,  or  none  at  all,  and  which  have  no  minds  capable  of 
 intellectual  abstract  reasoning  ?  Must  not  their  acts  and 
 doings,  therefore,  mostly  be  performed  in  a  purely  animal  and 
 instinctive  manner  according  to  ordained  mode,  and  scope — 
 automatic  in  great  degree — and  only  voluntary,  and  by  choice, 
 within  the  limits  as  designed  by  the  Creator  of  their  Instinc- 
 tive or  Organic  minds,  specialized  according  to  plan  for  the 
 particular  race,  or  species  ? 
 
 Religious  and  Scientific  Reflections. — Considering  the 
 object  of  this  book,  I  will  now  touch  on  the  all-important  question 
 of  how  these  marvellous  powers  of  voluntary,  and  of  reflex  and 
 involuntary,  actions  first  arose  and  how  they  now  work. 
 
 For  myself  I  say  at  once,  that  nothing  is  clearer  to  my  mind 
 than  that  such  recondite,  mysterious,  and  perfect  actions  as 
 these  of  voluntary  movement,  &c.,  taking  place  according  to 
 the  will,  and  of  involuntary  and  reflex  actions  taking  place 
 by  means  of  certain  excitations,  could  only  in  each  case  have 
 arisen,  and  can  now  only  continue  to  work  according  to  the 
 design  and  purpose  of  a  Supernatural  Power.  (See  ^^ Necessity,'' 
 "  Faculty  of  Fitness^'  "  Design,''  Vol.  III.) 
 
THE  NERVOUS  SYSTEM.  219 
 
 Materialists,  however,  think  this  view  "  a  poetical  "  one,  and 
 existent  only  in  the  fancy  of  very,  very  "  goody,  goody^''  but 
 weak,  and  ignorant,  and  misguided  enthusiasts. 
 
 Materialists  contend  that  reflex  action,  consciousness,  the 
 power  of  voluntary  movement,  and  even  the  intellect  of  man  have 
 evolved  themselves  during  the  lapse  of  time,  and  arranged  them- 
 selves spontaneously  ;  and  that  this  marvellous  self- creation, 
 has  all  arisen  solely  by,  and  through,  the  interaction  and 
 mutual  compulsion  of  the  various  kinds  of  haphazard,  chance- 
 created  chemico-physical  forces  and  necessities  ;  and  of  the 
 "  somehow-formed  "  different  sorts  of  matter — aided  in  the 
 case  of  organisms  by  "  acquired  experience.'''  (Refer  to  "  Attrac- 
 tion,'' "  Polarity,''  "  Chemical  Action,"  &c.) 
 
 In  short,  materialists  believe  that  chemico-physics  (they  do 
 not  explain  how  these  arose)  by  necessity,  and  self-action,  and 
 in  a  manner  only  known  to  materialists,  and  which  we 
 believers  are  too  dull  and  too  ignorant  to  glimpse,  much 
 more  to  grasp,  have  produced  all  organic  phenomena,  the 
 highest  development  of  which  is  nerve  force  or  energy,  con- 
 sciousness, and  intellect;  yet  they  do  not  tell  us  what  nerve 
 force,  consciousness,  or  intellect  essentially  consist  in;  and 
 this  abstention  or  inability  on  their  part,  seems  to  me  a  most 
 fatal  flaw  in  their  creed. 
 
 Now  for  myself  I  must  declare  in  relation  to  the  subject 
 especially  under  discussion,  that  although  I  can  in  a  measure 
 faintly  and  roughly  understand  somewhat  of  how  the  mere 
 mechanism  of  the  nervous  system  works — that  is,  as  to  the  origin 
 of  nerve  energy  in  cells,  and  its  conduction  along  the  nerves, 
 &c.  &c.;  still  at  the  same  time  I  must  stoutly  and  positively 
 asseverate  that  in  my  opinion  what  we  know  of  the  power, 
 and  working,  and  effects,  and  interactions  of  the  chemico- 
 physics,  utterly  fails  to  present  to  my  reason  any  explanation 
 as  to  the  fundamental  causation  of  nerve  and  vital  action,  and 
 it  appears  to  me  absolutely  certain  that  underlying  all  these 
 powers  and  actions — and  in  a  measure  controlling  them — there 
 must  be  a  force  still  more  occult  and  mysterious  than  any  mere 
 chemico-physical  one — viz.   spirit — a  kind  of  mind  designed 
 
220  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 and    created   by   a    Supernatural    Power   and    endowed  with 
 special  attributes  and  powers  according  to  its  kind. 
 
 Spirit. — To  the  consideration  of  Spirit  or  Mind  I  shall 
 therefore  now  address  myself,  but  before  entering  directly  on 
 the  subject,  I  must  caution  the  reader  that  although  what  I 
 have  hitherto  written  in  this  article  has  been  strictly  accord- 
 ing to  accepted  science,  we  have  now  come  to  a  subject  on 
 which  I  shall  have  to  diverge  from  the  generally-adopted 
 strictly  scientific  view,  and  consequently  I  warn  the  reader 
 that  he  must  receive  my  remarks  on  "  spirit "  with  due 
 reservation — not,  however,  I  would  earnestly  declare,  that  I 
 believe  in  "  Spiritualism "  as  understood  by  some  people. 
 (See  "  Spiritualism.^''  further  on.) 
 
 I  have  already  stated  that  I  consider  the  brain  and  nervous 
 system  to  be  the  servants  of  the  mind,  or  spirit  ;  both 
 •conscious  or  voluntary,  and  unconscious  or  involuntary  ;  and 
 that  it  is  through,  or  by  means  of,  the  nervous  system  as  a 
 chemico-physical  channel,  or  mode  of  communication  between 
 spirit  and  matter,  that  the  former  is  capable  of  being  made 
 manifest. 
 
 In  speaking  thus,  however,  of  "  spirit,"  I  put  myself  beyond 
 the  pale  of  orthodox  science  as  generally  accepted  at  present 
 by  scientific  men  ;  yet  I  can  assure  the  non-scientific  reader 
 that  I  shall  write  nothing  that  is  not  strictly  reconcilable  with 
 the  most  severe  science  ;  for  curiously  enough,  scientific  men 
 taboo  the  word  "  Spirit "  although  they  acknowledge  "  Mind.^' 
 But  what  is  the  difference  between  the  two  ? 
 
 There  is  another  point  also  on  which  I  would  even  more 
 strongly  caution  the  reader,  and  to  which  I  have  already 
 alluded — "  Spiritualism^ 
 
 It  is  the  fashion  at  present  with  some  people  to  connect  the 
 idea  of  "  spirit  "  with  what  is  called  "  Spiritualism ;  "  so  I  would 
 beg  very  emphatically  to  state  that  although  I  am  going  to 
 urge  the  existence  of  "  spirit,^^  yet  that  I  do  not  in  the  faintest 
 degree  believe  in  "  Spiritualism,"  or  "  Spirit-rapping,"  or 
 "writing,"  or  "  spirit  flotation,"  &c. 
 
 All  these  notions  are  entirely  repugnant  to  me,  and  have 
 
THE  NERVOUS  SYSTEM.  221 
 
 been  so  ably  refuted,  or  the  pheaomena  relating  to  them  so 
 lucidly  accounted  for  by  Dr.  Carpenter  in  his  "  Mental  Pliysio- 
 logy^''  that  I  need  do  no  more  here  than  express  my  hearty  con- 
 currence with  his  views;  only  adding  that  in  my  opinion  no  one 
 is  competent  to  judge  the  question  of  Spiritualism,  clairvoyance, 
 &c.,  unless  he  has  studied  medicine,  and  been  practically  ac- 
 quainted with  mind  as  affected  by  natural  weakness,  by  bodily 
 debility,  or  by  disease;  and  in  that  way  has  got  to  know  how, 
 under  any  one  of  these  conditions,  a  clever  but  deluded  enthu- 
 siast or  an  impostor  may  work  on  such  minds  in  a  manner  so  as 
 to  produce  phenomena  which  are  likely  to  mislead  the  un- 
 informed. 
 
 But  to  return.  Scientific  men  will  not  acknowledge 
 "spirit,"  because  its  existence  they  say  cannot  be  proved. 
 
 But  is  it  not  as  reasonable  to  assume  the  existence  of 
 **  spirit "  as  to  speculate  on  the  existence  of  another  occult 
 thing — "  JEther  " — the  universal  presence  of  which  is  entirely 
 believed  in  by  philosophers  ? 
 
 "  ^ther  "  is  assumed  to  exist,  because  certain  evident  phe- 
 nomena cannot  be  accounted  for  otherwise  than  by  supposing 
 the  existence  of  such  a  sort  of  thing  ;  but  yet  "  gether  "  cannot 
 be  absolutely  demonstrated — no  one  ever  saw  aether,  or  could 
 tell  just  what  it  is.  So  also  with  gravitation — you  can  witness 
 its  effects  but  you  cannot  fathom  its  essential  nature.  It,  like 
 aether,  is  ever  present  and  ever  acting,  but  its  exact  nature  is 
 inscrutable  ;  yet  no  one  denies  that  there  must  be  a  "  some- 
 thing "  we  call  "  jether,"  and  a  "  something  "we  call  the  "  force 
 of  gravitation." 
 
 Now,  is  it  not  a  parallel  in  regard  to  Spirit  and  Mind, 
 and  that  phase  of  mind  which  I  call  the  "  Organic  Mind  " 
 or  life-force  ?  Just  the  same  as  we  do  not  know  what  lether  is, 
 or  gravitation  is,  so  we  do  not  know  what  spirit  or  mind  is,  or 
 what  its  corporeal  manifestation — life-force — is.  Still,  al- 
 though we  do  not  know  what  spirit,  or  mind,  or  life-force 
 essentially  consist  in,  yet  we  know  for  certain  there  must 
 really  be  such  a  force  or  forces,  because  there  must  be  a 
 factor  or  factors  to  produce  effects  different  to  those  capable 
 
222  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 of  being  produced  by  anything    else,  and   which   effects  are 
 patent  to  all  men. 
 
 Whatever  we  may  suppose  the  source  and  quality  of  Spirit 
 or  Mind  (and  life)  to  be, — whether,  as  the  materialists  imagine, 
 it  is  a  quality  allied  to  electricity  (see  "  Nature  of  Nerve  Force'') 
 or  what  not,  that  can  as  a  correlative  force  be  ground  out  of, 
 and  set  free   from  nerve  cells  by  chemical  actiou  during  the 
 working  of  the  vital  processes;  or  whether  it  is  as  I  believe,  a 
 distinct  endowed  and  specialized  immaterial  force  connected  for 
 a  season  with  matter,  and  consisting  itself  of  a  quality,  and 
 working  in  bioplasm,  or   protoplasm,  in  a  way  we  can  never 
 know  the  exact  nature  and  mode  of,  this  side  the  grave;  still 
 the  veritable  existence  of  this  force,  this  "  something,"  cannot 
 reasonably  and  scientifically  be  denied. 
 
 Materialists  may  argue  and  argue  again  against  my  view, 
 but  that  an  energy  or  force  (vital  principle  or  organic  mind) 
 different  to  any  other  kind  of  energy  or  force,  has  really  an 
 objective  presence  and  power  in  organisms  we  know  as  a  fact, 
 and  we  are  so  sure  of  this,  because  during  the  continuance  of 
 "  life  "  certain  chemico- physical  processes  take  place  of  a  kind 
 unknown  in  inanimate  things,  and  what  is  more,  certain  chemico- 
 physical  actions — putrefaction  to  wit — that  would  occur  in  the 
 usual  order  of  chemico-physics,  are  held  in  check,  and  do 
 not  take  place  during  the  presence  of  the  life-force.  (See 
 page  162.) 
 
 Then  why  should  modern  science  ignore  spirit  ?  Even 
 putting  aside  the  question  of  life  and  its  cause,  the  sceptic 
 must  acknowledge  that  there  is  such  a  thing  as  "thought," — 
 "  the  thing  that  reasons,  and  perceives,  and  knows,"  "  the  Ego." 
 And  can  he  deny  but  that  it  must  be  something  in  quality  far 
 above  heat  or  light,  electricity,  magnetism,  or  any  force  or 
 combination  of  forces  man  can  produce  by  any  instruments  or 
 artifice  whatever?  Further,  is  it  possible  he  can  conceive  that 
 such  a  force  can  have  been  originally  produced  by  spontaneous 
 action  and  that  it  can  now  be  mechanically  evolved  by  the 
 sole  action  of  the  chemico-physics  of  brain  and  ganglion 
 cells  ? 
 
THE  NERVOUS  SYSTEM.  223 
 
 To  me  it  is  totally  inconceivable  that  such  could  be.  It 
 would  require  a  materialist  possessed — may  I  say — of  super- 
 human imagination  and  intellect,  each  fertile  and  vast  in  the 
 extreme,  to  be  able  to  imagine  and  account  for  the  spontaneous 
 self-production  of  matter,  and  of  the  ordinary  forces  of 
 attraction,  i-epulsion,  and  of  the  correlatives — heat,  light,  &c., 
 and  of  the  gradual  self-evolution  of  matter  and  these  forces 
 into  living  organisms;  but  how  much  greater  a  strain  would  it 
 be,  even  on  such  a  genius,  to  conceive  the  self-origin  of  mind 
 or  spirit,  simply  by  the  interactions  of  a  blind  and  purposeless 
 and  haphazard  so-called  mechanical  evolution. 
 
 To  me,  therefore,  it  appears  clear  that  the  chemico-physical 
 action  of  nerve  cells  is  God's  way,  according  to  His  design  and 
 purpose,  of  causing  mind  or  spirit  to  be  made  manifest  through 
 matter. 
 
 Primary  or  Direct  Nerve  Action. — For  the  foregoing 
 reasons  I  consequently  believe  that  primary  or  direct  nerve 
 action — that  is,  nerve  action  originating  de  novo,  and  as  ex- 
 perienced or  witnessed  in  the  exercise  of  "  «yz7/,"  "  thought,'" 
 and  ^^  voluntary  movement" — is  caused  by  the  power  of  the 
 "  spirit  of  life  "  working  by  means  of  its  "  conscious  "  part,  and 
 using  the  nerve  cells  as  chemico-physical  instruments  for  the 
 setting  free  of  the  peculiar  energy  requisite  for  the  manifesta- 
 tion of  the  various  phenomena  such  as  the  above  named,  and 
 of  all  others  within  the  scope  of  consciousness.  And  further, 
 that  the  setting  free  of  nerve  energy  as  witnessed  in  Reflex 
 action  and  in  all  "  involuntary  actions  "  is  also  caused  by  the 
 I  presence  of  the  Spirit  of  life,  but  working  in  these  cases  by 
 means  of  its  ^^unconscious  "  part,  attribute,  or  quality.  (See 
 different  qualities  of  Spirit  in  article  on  "  Reason  and  In- 
 stinct.") 
 
 This  "  unconscious  "  quality  of  the  Spirit  of  life  working  in 
 the  nerve  cells,  endows  them  with  the  power  under  certain 
 physical  conditions  to  compel  the  chemical  action  requisite  for 
 setting  free  the  amount  and  kind  of  nerve  force  needed  for  the 
 occasion,  and  producing  movements  and  various  phenomena 
 quite  automatically. 
 
224  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Tliei-efbre,  whether  the  nerve  force  developed,  be  manifested 
 as  Idea  or  as  Will,  or  as  sensation,  or  consciousness,  or  as 
 causing  voluntary  or  involuntary  movements,  nutrition,  respi- 
 ration, circulation,  secretion,  &c.,  all  I  contend  springs  from 
 the  initial  excitation  and  compulsion  of  the  cells  by  the  work- 
 ing in  them  of  the  Spirit  or  Mind  in  one  or  other  of  its  two- 
 fold capacities  of  "  conscious  "  or  of  "  unconscious  "  action. 
 
 I  may  remark  here  that  as  to  the  origin  of  Ideas  I  believe  the 
 Realists  and  the  Sensationalists  are  both  right  and  both  wrong, 
 for  I  think  some  ideas  arise  in  the  brain  cells  by  intuition,  and 
 that  others  are  caused  by  reflex  sensation — Spirit  can  affect  brain 
 cells  de  novo;  and  conversely  matter  can  through  sensation 
 impress  Spirit. 
 
 To  repeat  therefore,  I  believe  that  the  spirit  of  life  con- 
 tained in  the  blood  and  bioplasm  (see  ^^ Blood'')  can  so  affect 
 the  matter  and  forces  of  pai^ticular  ner ye  vesicles  or  cells,  as  to 
 render  them  capable  according  to  their  locality  in  the  system  of 
 doing  and  manifesting  the  attributes  of  the  particular  descrip- 
 tion of  spirit  specialized  for  the  species,  and  with  which  any 
 given  organism  is  endowed,  whether  it  be  as  to  producing 
 thought,  will,  instinct,  direct  voluntary  movement,  reflex  nerve 
 action,  nerve  perception,  or  sensation,  as  in  sight,  hearing, 
 touch,  smell,  &c.;  or  whether  it  be  the  development,  growth, 
 and  formation  of  the  organism  according  to  its  kind,  in  regard 
 to  its  shape,  size,  kind  of  limbs,  organs,  &c.  &c.;  or  the  carry- 
 ing on  of  all  the  vital  acts  of  respiration,  circulation,  diges- 
 tion, &c. 
 
 Speaking  in  brief,  the  nerve  cells  or  grey  substance  of  the 
 hrain  are  the  material  vehicles  or  instruments  for  the  produc- 
 tion of  conscious  thought  (ideas),  will,  memory,  judgment,  &c., 
 through  the  intercurrent  and  united  working  of  spirit  and 
 matter;  also  of  the  perception  by  the  special  senses,  of  sight, 
 hearing,  smell,  and  taste,  and  partly  (in  conjunction  with  the 
 spinal  cord)  of  the  faculties  of  touch  and  voluntary  move- 
 ment. 
 
 In  like  manner  the  cells  of  the  Spinal  cord  are  the  material 
 
THE  NERVOUS  SYSTEM.  225 
 
 vehicles  or  instruments  of  reflex  involuntary  action,  or  of  direct 
 voluntary  action  when  ordered  by  the  brain. 
 
 Similarly  the  cells  of  the  sympathetic  ganglia  are  the  material 
 originators  or  inciters  of  digestion,  nutrition,  secretion,  &c., 
 and  working  with  the  spinal  nerves  the  immediate  cause  of 
 the  vital  movements  of  respiration,  circulation,  &c. 
 
 But  yet  at  the  same  time  it  must  be  specially  observed  that 
 although  I  have  here  spoken  of  the  brain,  spinal  cord,  and 
 ganglia  as  separate  things,  yet,  as  I  have  already  said,  they,  and 
 all  the  various  parts  of  the  nervous  system,  are  so  united  by 
 commissures  and  communicating  branches  of  nerves  that  in 
 action  they  work  together,  and  that  what  affects  one  part  or 
 organ,  will  in  greater  or  less  degree  aifect  all  the  others,  giving 
 rise  to  numerous  complex  effects  and  sympathies,  and  witness- 
 ing to  the  "  unity  in  all  their  variety  "  of  the  constituents  com- 
 posing the  individual. 
 
 Nor  must  it  be  forgotten  that  this  unity  of  action  is  further 
 secured  by  the  fact  that  all  parts  of  the  nervous  system  work, 
 by  means  of  the  ever-present  blood  and  bioplasm  and  spirit  of 
 life,  intereombined  and  continuous  throughout  the  whole  body, 
 and  working  harmoniously  together,  not  only  in  the  nerve 
 cells,  but  in  every  part,  and  nook,  and  corner  of  the  entire 
 system. 
 
 And  thus,  the  spirit  of  life,  specialized  for  the  particular  kind 
 of  organism  or  creature  it  vivifies,  rules  it  in  its  entirety,  momen- 
 tarily and  completely. 
 
 The  foregoing  remarks  be  it  noted  apply  particularly  to  the 
 Vertehrata,  but  I  must  repeat  a  few  words  as  to  analogous 
 functions  and  actions  in  the  Invertehrata.  (See  ^^ Functions  of 
 Nervous  System") 
 
 These  as  we  have  seen  possess  no  brain  and  spinal  cord,  and 
 yet  they  can  in  a  manner  think — that  is,  they  can  act  appro- 
 priately for  the  occasion  as  directed  by  Instinct — they  can 
 move  voluntarily  according  to  will,  and  they  can  carry  on  all 
 the  involuntary  and  reflex  nerve  functions  needful  for  the 
 particular  creature. 
 
 Q 
 
225  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 What  is  the  exact  relation  borne  by  the  "  cephalic  ganglia  " 
 of  the  Invertehrata  to  the  brain  of  vertebrates;  and  of  their 
 ''chains  of  ganglia"  to  the  spinal  cord  and  the  sympathetic 
 system  of  the  higher  creatures  we  really  do  not  know.  Of 
 this,  however,  we  may  be  quite  certain,  that  whatever  thought 
 or  voluntary  will  is  possessed  by  the  Invertehrata  must  take  its 
 rise  in  their  ganglia,  for  the  very  sufficient  reason  that  they 
 have  no  brains  proper.  It  is  quite  possible,  however,  that  the 
 fundamental  structure  of  the  nerve  vesicles  and  nervous  sub- 
 stance in  the  Invertehrata,  though  looking  somewhat  like  that 
 possessed  by  the  Vertehrata,  may  differ  in  essential  respects, 
 and  in  a  way  that  is  beyond  the  power  of  our  dissections  and 
 microscopes  to  reveal. 
 
 Suffice  it,  however,  for  us  to  say  that  whatever  may  be 
 the  amount  of  reasoning  power,  or  of  voluntary  will  possessed 
 by  the  Invertehrata  it  must  in  any  case  proceed,  as  must  also 
 all  their  material  vital  actions,  from  the  working  of  the  Spirit 
 of  life  in  the  particular  kind  of  nerve  cells,  and  bioplasm  or 
 protoplasm  as  possessed  by  the  Invertehrata,  in  a  chemico- 
 physical  manner  analogous  to  that  which  takes  place  in  the 
 Vertebrates. 
 
 Spirit— What  is  it  ? — We  must  now  return  to  the  special 
 
 consideration  of  Spirit  itself.     Granting  the  existence  of  Spirit 
 
 or  Mind,  three  essential  questions  present  themselves. 
 
 1st.  What  is  it  ? 
 
 2ndly.  What  is  its  cause  ? 
 
 3rdly.  What  does  it  do  and  how  ? 
 
 1st.   What  is  Spirit  ? — I  do  not  profess  to  explain  what  Spirit 
 
 is,  further  than  that  it  is  a  force  which  can,  as   1  steadfastly 
 
 maintain,  effect  certain  things  in  the  way  of  vital  function, 
 
 thought,  &c.     But  though  thus  ignorant  as  to  its  nature,  I  do 
 
 pretend  to  say,  and  to  affirm,  that  all  forms  of  organisms,  and 
 
 all  kinds  of  vital  function  we  are  acquainted  with,  must  act  by 
 
 some  occult  force,  the  exact  nature  of  which  we  cannot  fully 
 
 grasp,  but    which  we  call    spirit  ;    and  that   such    functions 
 
 could  not  be  produced  and  act  simply  and  solely  by  the  un- 
 
 o-uided  agency  of  cliemico-physics  ;   and  that   such  chemico- 
 
THE  NERVOUS  SYSTEM. 
 
 physics  would  be  incompetent  alone  and  unaided,  to  initiate  and 
 accomi^lish  all  we  positively  know  of  in  life,  and  in  develop- 
 ment, growth,  nutrition,  secretion,  function,  &c.,  and  still  more 
 miraculously  to  cause  thought  and  will  to  be  consciously  mani- 
 fested. 
 
 But  if  the  materialist  is  dissatisfied  because  I  cannot  tell  him 
 the  essential  composition  of  spirit,  let  me  in  turn  ask  him  what 
 is  the  essential  stuff  of  which  matter  and  atoms  is  composed; 
 also  what  force,  of  all  kinds,  intrinsically  consists  in  ?  If  he 
 cannot  tell  me  what  I  ask  him  as  to  them,  then  he  must  not 
 complain  at  my  silence,  and  yet  the  effects  of  the  life  force 
 are  as  apparent  as  are  those  of  the  force  of  gravitation,  &c.,  &c. 
 2ndly.   Cause  of  Si^rit  ? 
 
 The  materialistic  scientist  will  be  urgent  to  know  what  clue 
 we  have  to  the  essential  cause  of  Spirit  ? 
 
 I  can  simply  say,  it  is  a  force  we  can  only  judge  of  by  the 
 reality  of  the  effects  it  produces ;  and  that  as  to  its  prime  cause 
 and  origin  we  can  do  no  more  than  meditate  in  faith  and 
 astonishment  on  that  marvellous  record  which  states  that  ''  the 
 Spirit  of  God  moved  on  the  face  of  the  waters,"  and  caused 
 the  wonders  of  Creation  to  spring  into  existence. 
 3rdly.    What  does  Spirit  do  ? 
 
 I  believe  that  spirit  is  an  occult  quality,  which  being  created 
 by  God,  He  has  given  in  certain  definite  and  specialized]  forms 
 to  different  kinds  of  organisms — each  one  being  endowed  with 
 a  particular  sort,  and  which  sort  is  strictly  limited  in  its  actions 
 and  powers  for  the  species  of  organism  it  vivifies — although 
 in  some  cases  a  certain  definite  amount  of  variation  may  be 
 possible. 
 
 It  is,  therefore,  the  spirit  of  life,  specialized  for  the  particular 
 organism  it  animates,  u-Jiich  constitutes  the  individual,  and  not 
 the  mere  collectioii  of  material  particles — it  is  the  spirit  of  life, 
 which  constitutes  the  organism,  and  not  the  organism  the 
 spirit,  or  life. 
 
 What   spirit   does,    therefore,  is  to  affect  certain    material 
 I    particles — the  seed  or  egg — in  such  a  way  as  that  "  Hfe^''  with 
 all  its  attributes  is  the  result,  and  that  it  is  through  and  by 
 
 Q  2 
 
228  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 means  of  the  action  of  this  Spirit  of  life  on  the  Bioplasm  or 
 protoplasm  of  the  blood  and  nerve  and  other  cells;  and  its 
 influence  and  control  over  the  chemico-physics,  that  all  mate- 
 rial development  and  all  function  is  manifested  and  carried  on, 
 even  up  to  that  highest  display  of  the  latter  as  witnessed  in 
 consciousness,  and  in  that  crowning  miracle — the  working  of 
 the  intellect  in  man. 
 
 The  action  of  the  Spirit  of  life  is  seen  therefore,  as  I  hold,  in 
 two  marked  phases. 
 
 1st.  In  tho,  Intellectual  mind  of  man.  (See  ^'•Intellect  in 
 Man,"  also  the  article  on  ^^  Reason  and  Instinct^) 
 
 2ndly.  In  the  Organic  or  Vital  Mind.  Of  this  also  I  have 
 i-poken  in  detail  elsewhere  (see"  Organic  Mind  j'^  also  ^^  Reason 
 and  Instinct ") ;  but  I  must  say  a  few  words  on  it  again  here, 
 
 I  believe  the  "  Organic  Mind  "  is  resident  in,  and  animates 
 every  particle  of  Bioplasm  or  Protoplasm  in  the  system — that 
 is  to  say,  that  it  is  present  in  every  cell,  and  tissue,  and  blood 
 globule  ;  and  I  believe  that  the  nerve  cells,  as  the  highest 
 development  of  Bioplasm,  are  its  most  important  agency,  by 
 Avhich  the  more  evident  acts  of  life  are  carried  on. 
 
 Thus  "  Organic  Mind "  as  present  in  every  particle  of 
 Bioj^lasm  pervades  every  part  of  the  organism,  and  endows  each 
 cell  and  tissue  with  the  power  of  doing  all  the  acts  for  which 
 it  is  specialized. 
 
 When  we  come  to  sj^eak  of  ^^  Bioplasm,^^  ^^  Blood  Globules,'" 
 ''Secretions,''  '' Nutrition,'"  &c.,  in  Volume  II.,  we  shall  see  that 
 Bioplasm  and  Blood  must  really  be  the  material  sources  of  life, 
 because  it  is  from  them  that  all  function  springs,  even  up  to 
 the  production  of  conscious  thought  in  the  brain  cell. 
 
 The  Nervous  substance,  therefore,  of  animals  as  the  highest 
 form  of  Bioplasm,  is  the  chief  seat  of  the  medium  through  which 
 the  "  Organic  Mind,''  or  "  Sjnrit  of  life,'''  manifests  itself  in 
 its  most  concentrated  form  and  power. 
 
 But  although  the  Spirit  of  life  is  concentrated  in  its  highest 
 form  in  nerve  substance,  yet  every  ordinary  cell  and  globule  of 
 the  organism,  by  means  of  the  Spirit  of  life  contained  in  its 
 bioplasm,  can  affect  the  special  nerve  cells  and  nerves  nearest 
 
THE  NERVOUS  SYSTEM.  229 
 
 to  it;  and  contrariwise  the  nervous  substance  by  its  own  con- 
 centrated power,  and  by  its  connexion  with  other  nerves,  can 
 powerfully  affect  all  the  bioplasm  in  the  blood  and  cells  in  its 
 vicinity — cell  affecting  nerve,  and  nerve  cell,  reciprocally,  the 
 one  influencing  or  controlling  the  other  with  (in  health)  harmo- 
 nious completeness.  And  thus  the  Spirit  of  life  is  every- 
 where present  and  ever  acting. 
 
 In  plants,  and  the  lowest  animals — as  the  Amoeba — no  nervous 
 system,  however,  has  been  detected,  and  their  Organic  minds 
 must  carry  on  the  functions  of  life  without  any  such  specialized 
 mode  of  telegraphic  communication,  &c.,  and  in  a  manner  we 
 are  not  acquainted  with. 
 
 But  in  animal  organisms  higher  than  the  Amoeba  the  nervous 
 system  becomes,  step  by  step,  more  developed,  and  in  it,  is  pro- 
 bably concentrated  a  higher  sort  of  ^^  Organic  Miner'  ^Ylnch, 
 though  still  acting  without  any  intellectual  capacity  for  reason- 
 ing, yet  can  enable  the  animal  not  only  to  carry  on  all  its 
 inner-life  processes,  but  to  do  outwardly  aZZ  that  is  necessary 
 for  its  specialized  requirements  according  to  its  ordained 
 instinct. 
 
 Thus  the  highest  brutes  need  a  brain  for  the  full  develop- 
 ment, and  concentration,  and  use,  of  the  kind  of  Organic  mind 
 as  bestowed;  but  beyond  its  endowment  it  cannot  go — Intellect 
 is  denied.  But  no  doubt  in  the  highest  brutes,  as  I  have  said 
 elsewhere — in  the  dog,  fox,  &c.,— acts  can  be  done  which  look 
 like  the  results  of  intellectual  reasoning,  but  which  really 
 approach  that  faculty  little  more  than  do  the  qualities  and 
 instincts  shown  by  the  Bee;  such  as  placing  the  foundations 
 of  its  comb  in  the  manner  best  suited  to  the  shape  of  the  space 
 it  has  chosen  for  its  abode;  and  the  display  of  its  various  other 
 astonishing  gifts,  and  sort  of  reasoning  power. 
 
 But  it  may  be  said  by  the  materialist,  in  addition  to  many 
 other  of  his  objections  considered  elsewhere  in  this  book,  that 
 if  spirit,  or  mind,  or  soul,  ordained  of  God,  does  really  animate 
 and  direct  all  creatures,  how  does  it  happen  that  any  brute  or 
 lower  creature  should  ever  get  into  difficulties  ?    should    eat 
 
2  33  SCIEA'CE  A  STRONGHOLD  OF  BELIEF. 
 
 poisonous  herbs,  or  make  errors  in  their  instinctive  judgment, 
 as  to  jumping  across  a  river,  &c.  ;  or  that  they  should  ever  get 
 drowned,  or  injured  by  any  fault  of  their  own,  or  ever  commit 
 mistakes  of  any  kind  involving  death  or  pain,  seeing  that 
 their  instincts  are  ordained  of  God  ? 
 
 This  mystery  I  cannot  attempt  to  explain  scientifically,  but 
 the  materialist,  with  his  "  chemico-physics,"  and  "  acquired 
 accumulated  experience  of  ages,"  &c.,  is  in  a  far  worse  position 
 than  the  believer,  because  the  "  acquired  experience "  of 
 "millions  upon  millions  of  years"  ought  to  have  resulted  in 
 better  things.  And  so  the  materialist  is  absolutely  nonplussed 
 in  this  regard,  and  can  only  fall  back  on  '*  chance  " — or 
 necessity  arising  by  chance  !  as  explanatory  of  death,  or 
 disease,  or  suffering. 
 
 On  the  contrary,  the  believer  can  look  to  the  blight  of  sin, 
 and  the  malice  of  Satan,  as  the  inscrutable  cause  of  suffering, 
 and  disease  and  some  forms  of  death.  (See  "  Death,''''  Vol.  II.). 
 
 Having  given  this  brief  description  of  the  nervous  system 
 and  its — as  I  believe — animating  principle,  I  must  pass  on  to 
 a  fuller  consideration  of  "  the  mind  "  in  the  performance  of  its 
 higher  operations.  Of  course  in  the  same  way  as  it  has  been 
 impossible  to  enter  into  long  anatomical  and  physiological  de- 
 tails as  to  the  nervous  system,  so  it  will  also  be  beyond  my 
 scope  and  space  to  attempt  elaborate  details  in  regard  to  such 
 a  subject  as  Mind.  But  my  object  will  be  in  considering  it,  as 
 it  has  been  and  will  be  in  discussing  every  subject  in  this 
 book,  to  state  sufficient  to  uphold  my  main  argument,  and  at 
 the  same  time  to  omit  nothing  that  may  tell  against  it  according 
 to  the  utmost  extent  of  my  judgment  and  hioivledge ;  for  what- 
 ever this  book  may  be,  it  is  an  honest  one,  and  nothing  shall 
 be  blinded  or  slurred  over,  that  appears  to  tell  against  the 
 position  I  have  taken. 
 
 I  now  propose,  therefore,  to  consider  in  separate  articles — 
 '' Jleason  and  TnstincV — ''The  Will" — "  Language''— "  Ab- 
 stract Ideas"  &c. 
 
 Before  entering  on  these  subjects,  however,  I  will  venture 
 on  a  simile  in  regard  to  the  mode  in  which  Spirit  and  matter, 
 
THE  NERVOUS  SYSTEM.  231 
 
 and  the  chemico-meclianical  forces  of  the  nerve  cells  mutually 
 affect  one  another. 
 
 Mode  in  which  Spirit  works  in  the  Nervous  System. — I 
 believe  the  *' spirit"  animates  the  Bioplasm  or  Protoplasm,  and 
 rules  the  machinery  of  the  nervous  system,  and  works  on,  and 
 with  them,  as'  a  musician  plays  on  an  instrument.  For  ex- 
 ample, the  spirit  of  a  man  cannot  make  itself  intellectually 
 and  consciously  manifest  in  this  world,  except  by  means  of  the 
 brain  cells — the  musician  cannot  make  himself  heard  but  by 
 his  instrument. 
 
 The  mutual  relations  of  the  spirit  and  the  nervous  system 
 of  an  organism  may  therefore  be  compared  to  a  musician  and 
 his  instrument. 
 
 The  spirit  by  its  action  evolves  a  train  of  ideas  in  the  brain 
 cells — the  musician  produces  a  tune  by  playing  a  succession  of 
 notes.  In  each  case  the  quality  of  the  ideas,  and  the  quality 
 of  the  tune  depend  on  many  factors.  To  think  a  clever 
 thought,  or  play  a  good  tune — the  players  must  have  genius, 
 and  the  instruments  (the  brain  or  piano)  must  be  healthy,  or 
 well  made,  and  in  good  working  order,  and  not  too  old  or 
 worn. 
 
 Thus  the  players  and  the  instruments  are  interdependent" 
 the  one  on  the  other,  and  can  each  affect  one  another  recipro- 
 cally in  many  ways.  The  spirit  or  mind  thinks,  and  is  itself 
 influenced  by  the  current  of  thought  produced  by  the  idea 
 worked  out  from  the  brain  cells;  and  the  brain  cells  are  im- 
 proved in  quality  by  moderate  use,  or  may  be  damaged  by 
 overstrain. 
 
 And  in  the  same  way  as  the  mind  may  improve  itself,  and 
 also  the  brain  cells  by  exercise,  in  a  similar  manner  the  musi- 
 cal genius  of  the  musician  may  be  enhanced  by  hearing  the 
 harmony  of  the  notes  mechanically  produced  by  the  instru- 
 ment, at  the  same  time  as  the  sweetness  of  tone  of  the  instru- 
 ment itself  may  be  improved  by  use  up  to  a  certain  point,  or 
 may  be  spoiled  by  improper  usage.  Thus  mind  affects  matter, 
 and  matter  mind — the  one  is  entirely  dependent  on  the 
 other   for  its   mutual  production  or  manifestation  in  the  in- 
 
232  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 stances  cited — of  thought,  or  of  sound,  as  the  case  may  be, 
 and  let  the  one  or  the  other — the  spirit  or  the  musician — fail 
 in  affording  its,  or  his,  quota  to  the  complete  result,  and  death 
 or  silence  will  ensue.  Let  the  spirit  quit  the  organism,  or 
 the  musician  the  instrument,  and  the  result  will  be  similar  ; 
 or  if  the  spirit  or  the  musician  do  not  depart,  the  result  short 
 of  this,  may  be  a  debasement  of  mind,  and  an  injury  of  brain 
 cells,  through  the  fostering  of  vice,  &c.,  or  a  spoiling  of  the 
 musical  taste  by  playing  bad  tunes,  and  a  destruction  of  the 
 tone  of  the  instrument  by  rough  or  improper  usage. 
 
 But  here  the  materialist  may  interpose  with  an  objection, 
 and  say  that  as  I  declare  spirit  to  be  the  life,  it  follows  that 
 the  spirit  being  the  master,  it  ought  not  to  allow  the  machine 
 to  get  out  cf  order,  for  an  organism,  being  a  self-renewing 
 machine,  ought  to  keep  itself  in  repair.  But  here  we  trench 
 on  the  question  of  Natural  Death,  and  on  the  mystery  of  Evil, 
 with  its  contaminating  influence — disease,  and  disorganization, 
 and  untimely  death.     (See  "  Death,''  Vol.  II.) 
 
 Finally,  on  this  topic  I  would  beg  to  repeat,  and  insist,  that 
 in  the  working  of  spirit  and  nerve  cells,  mind  affects  matter, 
 and  matter  mind  quite  mechanically  and  reciprocally. 
 
 In  proof  of  this  we  know  that  stress  of  mind  injures  the 
 brain,  and  that  disease  of  nerve  cells  produces  palsy  of  muscle 
 or  mind. 
 
 Dr.  Lockhart  Clarke  has  demonstrated  that  some  forms  of 
 muscular  palsy  depend  on  disease  of  nerve  cells  ;  and  it  is 
 probable,  almost  to  a  certainty,  that  palsy  of  mind — that  is, 
 mental  insensibility — depends  on  an  unusual  mechanical  state 
 of  the  brain  cells,  or  of  the  blood  supplied  to  them  ;  and  that 
 delirium,  or  insanity,  depends  on  an  unusual  stress,  or  partial 
 palsy  also  of  the  brain  cells,  producing  morbid  phenomena 
 (delirium,  &c.),  or  partial  palsy  of  the  intellect — that  is, 
 insanity  or  intellectual  death. 
 
 No  doubt  these  causes  of  palsy  may,  in  many  instances,  be 
 purely  material  (as  permitted),  but  in  other  cases  it  is  quite 
 possible  that  the  prime  fault  may  originate  in  the  spirit  of  life 
 itself,  as  caused  by  some  adverse  spiritual  agency,  of  which 
 
THE  NERVOUS  SYSTEM.  233 
 
 we  can  form  no  conception  as  to  its   incidence  and  mode  of 
 working. 
 
 Then  as  to  complete  animal,  or  bodily,  or  organic  death,  we 
 know  that  violent  injury  of  nerve  tissue  may  produce  it.  And 
 conversely  we  know  that  in  the  hatching  of  an  Qg^  it  is  the 
 spirit  of  life  M^iich  can  cause  development,  and  can  order  and 
 constrain  the  chemico-physics  and  the  nerve  tissue,  brain,  &c. 
 
 Spirit,  therefore,  and  matter  are  two  distinct  things,  and 
 they  must  work  harmoniously  together  to  produce  or  to  carry 
 on  life,  and  nerve  action,  and  thought. 
 
CHAPTER  VII. 
 Reason  and  Instinct. 
 
 Reason  and  instinct — Mind  ;  the  Intellectual,  and  Organic — Un- 
 conscious mind  is  the  spirit  of  life  in  plants  and  animals — Limit 
 of  spirit  consciousness — Four  qualities  of  Mind  or  Spirit — 1.  Con- 
 scious Cerebration — 2.  Unconscious  Cerebration — Dreams — 3.  In- 
 stinctive Cerebration — Benevolence — Animal  language — Dog's  asso- 
 ciation with  Man — The  Min(i  specialized  and  endowed  for  the 
 particular  organism — Generosity,  anger,  cunning,  &c.,  explicable  like 
 benevolence— Rats  stealing  eggs — Abstract  ideas — Distinguish 
 between  Instinct  and  Reflex  action — Another  instance  of  evasion  of 
 difficulties  —  How  far  animals'  minds  are  conscious — Habit — 
 Instinct — 4.  Life  causing  action. 
 
 A  GREAT  deal  has  been  written  about  the  distinction  between 
 Reason  and  Instinct,  but  after  all,  we  can  do  little  more  than 
 say  the  difference  between  them  consists  in  no  more  and  no 
 less  than  the  very  important  fact  that  Intellectual  Reason — such, 
 as  that  of  man — knows  consciously  why  it  concludes,  or 
 orders  this  or  that;  and  that  Instinct  acts  on  the  contrary  in 
 a  partly  unconscious  manner,  and  without  knowing  the  reason 
 why. 
 
 Nor  is  it  surprising  that  we  cannot  say  more  than  this, 
 because  as  we  know  nothing  of  the  exact  nature  of  spirit,  or 
 mind,  and  few  facts  concerning  the  mode  in  which  it  works,  it 
 is  impossible  we  can  fully  unravel  the  mystery,  but  yet  at  the 
 same  time  I  think  we  may  make  some  fair  surmises. 
 
 Before  entering  fully  on  the  subject  however,  it  is  right  I 
 should  state  that  what  I  propose  to  do  in  this  article,  is  to  con- 
 sider the  reasoning  and  instinctive  powers  of  the  mind  in 
 ereneral  in  man  and  animals,  and  that  I  shall  reserve  to  a  future 
 
REASON  AND  INSTINCT.  235 
 
 chapter  a  discussion  of  the  "  Special  Instincts,'"  such  as  those 
 shown  by  bees,  ants,  beavers,  birds,  &c. 
 
 1  have  already  stated  that  I  believe  there  are  two  distinct 
 qualities  or  sorts  of  Mind,— the  "  Litellectual "  and  the 
 *•  Organic,"  and  that  man  possesses  both,  but  that  all  other 
 creatures  possess  only  the  "  Organic  Mind." 
 
 It  will  be  seen  hereafter  ("  Evolution  of  Mind,"  Vol.  IV.) 
 that  I  believe  mind  was  created  by  God,  and  did  not  evolve  by 
 self-action,  and  that  man  and  all  other  creatures  is,  and  are, 
 endowed  with  minds  of  a  certain  specialized  nature  according 
 to  kind,  being  able  to  encompass  and  do  so  much  and  no  more 
 than  ordained  as  capable  of  being  done  ;  aud  therefore  limited 
 in  extent  of  action,  according  to  such  plan  and  decree. 
 
 Now  speaking  of  mind  in  general,  I  believe  each  kind — the 
 higher  and  the  lower— possesses  two  qualities,  or  modes  of 
 action — the  "  Conscious"  and  the  "  Unconscious" 
 
 What  I  mean  I  will  explain  as  follow^s,  taking  first  the  ^^In- 
 tellectual Mind,''  and  then  the  "  Organic  Mind. 
 
 I. — Intellectual  Mind. 
 
 This,  Dr.  Laycock  and  Dr.  Carpenter  have  shown  to  possess 
 two  modes  of  action. 
 
 (a)  Conscious  Thought,  as  when  you  ivill,  or  determine  to 
 think  about  a  particular  thing  or  train  of  thought. 
 
 {h)  Unconscious  Thought,  or  Cerebration,^  as  when  the  mind 
 acts  "  unconsciously  "  and  independent  of  the  conscious  will, 
 such  as  we  have  evidence  of  in  dreams,  in  reverie,  and  in  the 
 sudden  flashing  on  the  mind  it  may  be  of  new  ideas  by  intuition; 
 or  it  may  be  of  ideas  connected  with  previously-entertained 
 ideas,  which  at  the  time  of  conception  w^e  had  been  unable  to 
 work  out  to  a  full  conclusion;  or  it  may  be  the  sudden  flashing 
 on  the  memory  of  the  recollection  of  old  ideas,  or  past  circum- 
 stances, which  we  had  previously  wished  to  recall,  but  had  been 
 unable  to  accomplish. 
 
 1  I  would  beg  the  reader  to  note  that  the  theory  of  the  "  Unconscious," 
 advocated  in  this  book,  is  quite  different  to  the  theory  of  the  "  Godless 
 Unconscious  "  as  advocated  by  Schopenhauer  and  Hartnian  and  the  other 
 disciples  of  Pessimism.     (See"  Will") 
 
236  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 I  would  remark  that  the  word  '*  Unconscious  "  is  made  use 
 of  for  want  of  a  better  word,  and  I  would  further  state  that 
 the  mental  action  so  indicated  is  doubtless  a  working  of  our 
 spirit  thought,  which  lies  beyond  the  scope  of  our  ordinary 
 consciousness  or  will,  but  which  in  its  action  may  and  does 
 powerfully  influence  our  conscious  thought. 
 
 To  those  of  my  readers  to  whom  the  theory  of  "  Unconscious 
 Cerebration"  is  new,  the  idea  may  appear  farfetched,  but  if  auy 
 one  duly  reflects  on  the  reasons  just  given  for  belief  in  such  a 
 faculty,  and  applies  them  to  the  action  of  his  own  mind,  I 
 think  he  will  see  the  reasonableness  of  the  hypothesis.  On 
 this  score  I  will  make  an  apt  quotation.^ 
 II. — Organic  Mtnd. 
 
 I  shall  throughout  this  work  call  this  kind  of  mind  indif- 
 ferently the  ''  Organic  Mind, '^  the  ^^  Body  Mind,'^  the  ^^  Animal 
 Mind^^  or  the  "  Instinctive  Mind.''  This  also  must  possess  two 
 qualities — the  "conscious"  part,  and  the  "unconscious"  part. 
 
 (a)  The  "  conscious "  quality,  in  which  shape  it  is  mani- 
 fested as  Instinct,  is  the  capacity  to  ideate  and  to  do,  accord- 
 ing to  a  dim  conscious  will  (reflex  in  great  measure)  all  the 
 objective  acts  needful  for  the  benefit  of  the  organism,  according 
 to  endowment  by  God,  and  as  limited  to  the  kind,  and  is  never 
 capable  of  improvement,  though  in  the  higher  brutes  it  may  be 
 slightly  varied  by  man's  training. 
 
 (5)   "  Unconscious.''^ 
 
 This  is  the  quality  of  the  Organic  Mind  common  (in  a 
 specialized  form  in  each  species)  to  man  and  all  animals  as  well 
 
 2  "  Theraorel  examine  the  workings  of  my  own  brain  the  less  respect 
 I  feel  for  the  part  played  by  consciousness.  I  begin  with  others  to 
 doubt  its  use  altogether  as  a  helpful  supervisor,  and  to  think  that  my 
 bestbrainwork  is  wholly  independent  of  it.  The  unconscious  operations 
 of  the  mind  frequently  far  transcend  the  conscious  ones  in  intellectual 
 importance.  Sudden  inspirations,  and  those  flashings  out  of  results 
 which  cost  a  great  deal  of  conscious  effort  to  ordinary  people,  but  are 
 the  natural  outcome  of  what  is  known  as  genius,  are  undoubted  products 
 of  unconscious  cerebration. 
 
 "  Its  position  (consciousness)  appears  to  be  that  of  a  helpless  spectator 
 of  but  a  minute  fraction  of  a  huge  amount  of  automatic  brain  work."  — 
 "Francis  Qalton"  "Nineteenth  Century,"  March,  1879. 
 
REASON  AND  INSTINCT.  237 
 
 as  all  plants,  and  is  the  power  or  force  by  which  in  virtue  of  its 
 endowment  as  "  the  spirit  of  life,"  the  blood  or  the  sap,  the 
 bioplasm,  the  nerve  cells,  and  all  tissues  and  parts,  whether 
 animal  or  vegetable,  are  influenced  in  such  a  way  as  to  be  able 
 — and  in  a  mode  that  is  not  conscioushj  known  of  to  the 
 organism — to  initiate  and  carry  on  under  given  physical  and 
 chemical  conditions  all  that  is  needful,  first  for  the  develop- 
 ment of  the  particular  organisms,  and  afterwards  for  the  main- 
 tenance of  all  its  vital  functions  concerned  in  the  act  of  living, 
 according  to  the  special  peculiarities  of  the  species. 
 
 This  unconscious  part,  then,  of  the  Organic  Mind  is,  as  I 
 hold,  the  essential  spirit  of  organic  life,  and  by  God's  will  and 
 pleasure  the  cause  of  life.  Indeed  it  appears  to  me  little  less 
 than  certain  that  it  is,  as  I  have  just  said,  the  action  or  work- 
 ing of  this  unconscious  part  of  the  organic  mind,  (probably  in 
 the  blood,  or  sap;  and  in  the  bioplasm  or  protoplasm  of  the 
 nerve  cells  of  the  animal  or  vegetable  tissues  generally,)  that 
 causes  life;  and  that  it  is  really  in  the  blood  and  sap  and  bio- 
 plasm that  matter  and  spirit  meet.  But  here  we  can  go  no 
 further — spirit  must  be  to  us  a  sealed  problem  this  side  of  the 
 grave.     One  word  more. 
 
 In  speaking  of  one  part  or  quality  of  the  mind  as  being  "  un- 
 conscious," I  mean  that  it  is  unconscious  as  far  as  mental  con- 
 sciousness and  voluntary  will  on  the  part  of  the  organism  are 
 concerned,  but  the  actual  state  and  limits  of  spirit  conscious- 
 ness I  cannot  pretend  to  decide,  though  doubtless  all  forms  of 
 "  unconscious  "  mind  are  more  or  less  under  the  influence  of 
 the  more  exalted  Conscious  Spirit — the  Mind  of  God. 
 
 Thus — to  restate  the  case — it  is  my  opinion  that  man  pos- 
 sesses two  kinds  of  mind,  a  higher  and  a  lower,  and  that  they 
 have  the  following  attributes  or  qualities  : — 
 
 C4_ 
 
 Higher  or  Intel- 
 lectual Mind,  or 
 o   )    Spirit,  which  is 
 capable  of  pro- 
 ducing 
 
 f 
 
 1.  Conscious  Thought,  or  cerebration, 
 in  man. 
 
 2.  Unconscious  Thought,  or  cerebra- 
 tion, in  man. 
 
23S 
 
 SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 a 
 
 bD 
 
 u 
 
 o 
 
 i-l 
 
 o 
 
 Lower,  or  Organic 
 
 Mind,  or  soul, 
 
 which  is  capable 
 
 of  producing 
 
 / 
 
 (  3.  Instinct,  or  Instinctive  cerebration 
 or  nerve  action  in  man  and  animals; 
 which  may  be,  in  a  degree,  of  the  con- 
 scious kind. 
 
 4.  Unconscious  life  causing  power, 
 and  which  bears  the  same  relation  to 
 the  Instinctive  Mind  (No.  3)  as  the 
 "  unconscious  "  power  of  thought  above 
 mentioned  (No.  2)  bears  to  the  Con- 
 scious Mind  (No.  1),  so  far  as  the 
 prompting  of  ideas  necessary  for  the 
 specialized  needs  of  the  Organism  are 
 concerned  ;  capable  also  of  inducing 
 and  controlling,  under  definite  con- 
 ditions, all  the  chemico-physical  and 
 other  actions  necessary  for  the  per- 
 formance of  the  vital  functions  in  man, 
 
 land  all  animals  and  plants. 
 
 These  four  qualities,  in  my  opinion,  are  all  possessed  by  man, 
 and  comprise  the  scope  and  endowment  of  his  mind ;  whereas, 
 I  venture  to  think  the  mind  in  brutes  and  all  lower  creatures 
 is  restricted  to  the  qualities  numbered  3  and  4  above,  that  is, 
 they  possess  only  the  lower  or  "  Organic  Mind  "  with  its  two 
 qualities  of  instinct  and  life-giving  power. 
 
 And  further,  in  regard  to  plants,  I  believe  their  organic  mind 
 or  spirit  of  life  is  limited  entirely  to  the  quality  No.  4  as  above 
 given. 
 
 I  know  it  may  be  objected  in  regard  to  man,  that  I  describe 
 him  as  possessing  two  distinct  kinds  of  mind  or  spirit — the  in- 
 tellectual and  tlie  organic  :  but  does  not  every  man  feel  that  he 
 has  two  natures  within  him — a  higher  and  a  lower— an  intel- 
 lectual and  an  animal  ?  For  example,  a  man  devotes  himself 
 to  coo-itation  or  to  duty  by  means  of  his  intellectual  mind  of 
 the  spirit,  but  yields  to  his  organic  or  body  mind  when  he 
 gives  himself  up  to  eating  and  drinking,  &c.,  or  without  reflec- 
 tion seizes  pleasure  as  it  flies. 
 
REASON  AND  INSTINCT.  239 
 
 But  to  return  to  animals. 
 
 It  appears  to  me  perfectly  plain,  that  an  essential  difference 
 between  reason  and  instinct  is,  that  in  the  case  of  human  reason, 
 an  act  is  done  because  the  intellect  knows  why  it  gives  the  order 
 for  its  execution,  whereas  in  an  act  caused  by  the  Instinctive 
 Mind,  the  reason  for  its  performance  is  not  known  to  the 
 animal  by  ratiocination.  It  does  a  thing,  hut  it  does  not  know 
 the  intellectual  reason  why  or  how. 
 
 And  this  can  be  proved  to  be  the  case  by  the  fact,  that 
 animals  do  not  improve  in  the  mode  and  number  of  their 
 instincts,  as  seen  in  the  construction  of  birds',  and  spiders', 
 and  bees'  nests,  webs,  combs,  &c.,  &c.;  and  in  the  doings 
 of  all  Avild  creatures.  They  can  only  do  what  has  been 
 ordained  they  should  be  capable  of. 
 
 I  now  propose  to  enter  separately  into  some  details  concern- 
 ing each  of  the  four  qualities  or  attributes  of  mind,  above 
 named. 
 
 1.  Conscious  Thought,  or  Cerebration.— One  action  of  this 
 may  consist,  either  in  the  using  of  ideas  for  intellectual 
 cogitation,  ratiocination,  or  perception,  which  can  be  voluntarily 
 dn-ected  by  the  will  into  any  train  of  thought,  and  be  exercised 
 in  the  use  of  the  judgment — the  forming  of  Abstract  Ideas, 
 &c.,  &c.;  or  it  may  eifect  commands  through  the  will,  by  which 
 motor-nerve  action  may  be  set  up,  and  all  voluntary  actions 
 performed.  (For  further  remarks  on  the  Conscious  Intellect 
 I  must  refer  to  the  special  articles,  ^'Intellect  oj  Man  "  in  this 
 volume  ;  and  ^^  Evolution  of  Mind  ^'  in  the  fourth  Volume.) 
 
 2.  Unconscious  Thought,  or  Cerebration.— I  have  already 
 spoken  of  this  (see  p.  235),   but  I  must  say  more  about  it. 
 
 This  part  or  quality  of  the  mind  is  ^^unconscious''  as  far  as 
 what  I  may  call  our  mental  consciousness,  or  knowing,  is  con- 
 cerned ;  though  doubtless  it  is  "  conscious "  in  the  way  of 
 spirit,  in  a  manner,  and  working  in  a  mode,  we  know  not  of, 
 but  which  is  capable  of  carrying  on  a  train  of  thought  which 
 may,  or  may  not,  become  consciously  known  to  the  individual, 
 according  to  circumstances. 
 
 And  I  think  there  can  be  little  question  also,  but  that  this 
 
240  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 *'  unconscious  "  quality  of  the  mind  or  spirit  is  the  chief  seat  of 
 character  : — of  conscience  : — and  of  genius  ;  also  that  it  is  its 
 flashings  which  suggest  to  conscious  thought  all  ideas  which 
 are  not  called  up  by  voluntarily-directed  effort,  or  are  not 
 originated  by  the  sense  impressions  of  objects,  and  of  external 
 experiences  and  impressions,  such  as  we  derive  from  sight, 
 hearing,  touch,  &c.;  as  in  looking,  reading,  hearing  various 
 sounds, — as  the  speaking  of  men,  &c. 
 
 It  is  also,  as  I  believe,  this  "  unconscious  "  part  of  the  mind 
 which,  in  man  especially,  is  the  medium  through  which  God, 
 or  Satan,  by  their  angels  of  good,  or  evil,  can  communicate 
 with  the  individual  and  independent  spirit  of  man— spirit 
 with  spirit. 
 
 And  here  it  is  therefore  as  I  believe,  that  all  those  ideas 
 of  good  or  of  evil  arise,  which  do  not  take  their  origin  in  the 
 voluntary  will ;  or  are  not  given  rise  to  by  external  objects  and 
 experiences.  Here  occurs  the  great  struggle  between  good  and 
 evil — the  good  angel  suggesting  in  turn  righteous,  and  the  bad 
 angel  sinful  ideas  to  the  "  unconscious  "  mind,  and  on  which 
 ideas,  as  communicated  to  the  conscious  mind,  the  conscious  will 
 and  judgment  must  decide  on  for  good,  or  for  ill. 
 
 Here  then — to  repeat  in  brief — in  this  "  unconscious  "  part 
 of  the  mind,  acting  according  to  its  nature  and  gift,  arise  all 
 ideas  not  given  origin  to  by  the  voluntary  will,  or  caused  by 
 objective  impressions  ;  and  on  these  ideas,  as  soon  as  manifested 
 to  the  consciousness,  it  is  the  function  of  the  conscious  will, 
 and  judgment,  to  determine,  according  to  the  free  will  and 
 ability  of  the  individual. 
 
 It  will  be  seen,  then,  that  this  "unconscious  thought  "  is  the 
 working  of  our  spirit  within  us.  It  is,  in  common  parlance, 
 our  "  innermost  nature  ;  "  our  "  inner  consciousness  ; "  our 
 "  better  nature  ;  "  or  our  "  worse  nature ;  "  our  "  heart  of 
 hearts  ;  "  our  "  soul  of  souls." 
 
 It  is  constantly  at  work  within  us — thinking  according  to 
 its  natural  power. 
 
 A  man,  let  us  say,  may  go  to  bed,  undetermined  on  a 
 certain  matter.     He  wakes  up,  decided.     Another  time  say,  he 
 
REASON  AND  INSTINCT.  241 
 
 takes  a  walk,  and  suddenly — when  thinking  consciously  ol' 
 some  particular  thing — an  idea  flashes  on  him,  which  decides 
 a  question  on  another  subject,  on  which  he  had  been  perhaps 
 thinking  previously,  but  on  which  he  could  not  then  arrive  at  a 
 satisfactory  conclusion. 
 
 I  said,  a  ie,w  lines  back,  that  this  "  unconscious  "  thought 
 acts  according  to  its  natural  individual  power  and  free  will. 
 By  that  I  mean  according  to  its  endowed  gift — some  men 
 possessing  larger  minds  than  others,  but  of  course  the  quality 
 of  unconscious  mind  or  spirit  possessed  by  any  given  man, 
 must  be  greatly  influenced  by  many  factors ;  by  heredity,  by 
 disease,  and  by  its  experiences  as  affected  by  conscious  thought, 
 which  in  its  turn  must  be  greatly  influenced  by  the  circum- 
 stances that  surround  the  individual. 
 
 For  it  is  quite  clear,  that  a  man's  conscious  thought,  acting 
 according  to  the  direction  of  his  conscious  will,  must  of 
 course  greatly  affect  the  working  of  his  "  unconscious  "  mind  ; 
 and  in  this  way  it  is,  that  if  a  man  by  his  conscious  free  will 
 accepts  the  good,  and  exalted,  or  ingenious  promptings  of  his 
 inner  mind, — conscience — talent,  &c., — he  will,  by  training, 
 become  a  better  and  better  man,  and  more  and  more  confirmed 
 in  grace;  and  more  and  more  intellectual:  or  on  the  contrary, 
 if  he  neglect  its  promptings,  worse  and  worse — more  animal — 
 the  "unconscious  mind"  becoming  dulled,  seared,  and  degraded 
 by  neglect;  and  the  yielding  to  Satan.  (See  "  Will,''  ''Free- 
 will.) 
 
 Thus  the  really  clever  and  truly  wise  man  is  he,  who,  accord- 
 ing to  my  view,  possesses  at  the  same  time  an  unconscious 
 mind  of  great  fertility  ("  genius  "),  and  a  conscious  mind  and 
 will,  fully  equal  to  receiving  and  justly  using  the  suggestions 
 of  his  unconscious  intellectual  ideation;  in  other  words,  the 
 clever  man  is  he,  who  while  possessing  genius,  has  also  a  clear 
 judgment  and  will  to  guide  the  outcome  of  his  involuntary 
 cerebration.  As  a  corollary  to  this,  we  may  instance  the  case 
 of  a  man  who  possesses  genius,  but  has  no  sound  conscious 
 judgment  or  will,  to  direct  or  profit  by  it. 
 
 I  would  add  that  although  the  theory  of  the  "unconscious 
 
242  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 mind"  had  not  been  proposed  in  the  days  of  Bishop  Butler, 
 still  it  is  evident,  that  very  powerful  thinker  considered  there 
 was  some  part  of  the  human  mind  through  which  God  could 
 communicate  with  man,  and  cause  new  ideas  to  become  con- 
 sciously manifest  by  way  of  "  Supernatural  Instruction " 
 {Analogy),  as  seen  in  "  inventions,"  &c.,  made  by  man. 
 Butler  says,  "A  man  by  this  faculty  of  invention  may  be 
 made  acquainted  with  a  thing  in  an  instant,  w4ien  perhaps  he 
 is  thinking  of  something  else,  which  he  has  in  vain  been  search- 
 ing after,  it  may  be  for  years."  Not,  however,  that  all  ideas 
 come  from  God;  for  in  general,  they  arise  no  doubt,  by  the 
 working  of  the  individual's  own  mind;  or  alas  !  as  prompted 
 by  Satan,  as  explained  elsewhere;  but  I  give  this  quotation 
 from  the  illustrious  Butler,  to  show  that  he  believed  that  on 
 certain  occasions  God  does  influence  man's  mind  on  the 
 instant,  and  quite  independently  of  man's  own  powers  and 
 will. 
 
 Bishop  Butler  too,  I  may  here  add,  considered  it  probaljle 
 that  Instinct  in  brutes  is  derived  from  "  Supernatural  Instruc- 
 tion.''^ 
 
 Dreams. — There  is  one  other  circumstance  connected  with 
 the  theory  of  the  "  unconscious  thought  or  mind,"  to  which  I 
 must  shortly  allude. 
 
 It  might  be  said  that  if  the  theory  were  true,  and  that  the 
 spirit  of  a  man  were  always  thinking,  although  the  conscious 
 part  of  his  mind  might  not  be  aware  of  it,  it  ought  in  such 
 case  to  be,  that  according  to  the  capacity  or  genius  of  the  par- 
 ticular spirit,  the  ideas  during  sleep,  when  the  conscious  mind 
 is  at  rest  (and  we  cannot  imagine  that  the  inner  or  uncon- 
 scious mind  ever  sleeps),  ought  to  be  as  reasonable  at  that  time 
 as  during  the  period  of  being  awake;  consequently  that  dreams 
 ought  not  to  be  as  they  often  are,  so  incongruous. 
 
 To  this  I  would  reply  that  dreams — as  remembered — often 
 are  very  reasonable;  and  when  they  are  not,  it  may  be  pre- 
 sumed that  the  rational  ideas  of  the  spirit  as  perceived  by  the 
 "  conscious  mind,"  are  received  by  it  (the  conscious  part  of 
 the  mind)   at  a  time  when    so   incapacitated  by  the  partial 
 
REASON  AND  INSTINCT.  243 
 
 paralysis  of  sleep,  as  to  render  it  incapable  of  forming  a  reason- 
 able interpretation  ;  and  hence  that  the  ideas  prompted  to  the 
 partially-conscious  mind,  by  the  unconscious  mind,  are  at  such 
 time  twisted  into  all  kinds  of  fanciful  shapes;  and  this  is 
 augmented  by  the  fact,  that  the  imagination  and  the  memory 
 are  less  blunted  than  are  the  judgment  and  the  will ;  and 
 hence  the  most  extraordinary  jumble  of  images,  and  ideas,  and 
 past  occurrences,  &c. 
 
 Dreams  are  therefore,  probably,  thoughts  of  the  "  unconscious 
 mind  "  (which  never  sleeps)  which  if  ideated  during  waking 
 hours,  would  have  become  conscious  and  reasonable  ones,  but 
 which  occurring  during  sleep  are  contorted  and  twisted,  and 
 rendered  grotesque,  or  incongruous  by  the  imperfectly  acting, 
 though  not  quite  soundly  sleeping,  conscious  mind;  completelj^ 
 dormant,  however,  as  may  be  its  power  of  will  and  judgment. 
 
 Some  dreams  are  no  doubt  caused  in  a  reflex  manner,  through 
 imcomfortable  bodily  sensations  in  the  sleeper;  or  as  influenced 
 by  noises,  smells,  &c.,  imperfectly  realized  as  to  their  true 
 nature  by  the  partly  sleeping  conscious  mind. 
 
 This  being  an  important  and  interesting  subject,  I  will 
 repeat  my  meaning  in  different  words. 
 
 During  sleep  the  brain — the  material  organ  of  the  mind — 
 rests  according  to  God's  plan  from  its  conscious  action,  and  is 
 rendered  partially  unfit  for  thought — but  only  partially, — for 
 however  deep  may  be  the  sleep,  it  is  always  possible  to  awaken 
 the  slumberer  by  a  sudden  noise,  &c.,  showing  that  he  must 
 still  retain  some  consciousness. 
 
 As  to  dreams  then,  I  hold  they  occur  as  follows.  During 
 this  partially  unconscious  state,  the  portion  of  the  mind  I  have 
 called  the,  ^^ unconscious  nmid"  does  not  slumber,  but  carries  on 
 its  train  of  thought  as  usual;  still,  as  the  '^conscious  mind^^  of 
 the  sleeper  is  partially  incaf)acitated  for  the  time  being,  the 
 ideas,  and  images  of  the  ''unconscious  mind,"  are  only  par- 
 tially perceived  and  apprehended  ;  the  consequence  is,  that  they 
 are  necessarily  distorted  from  clearness  and  congruity,  owing 
 to  the  material  organ  of  conscious  thought  being  temporarily 
 unfit  for  perfect  use. 
 
 R  2  * 
 
244.  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 That  the  unconscious  mind  or  spirit  is  always  in  action,  and 
 that  its  workings  are  distorted  into  dreams  during  sleep,  is 
 shown  in  the  case  of  persons  who  say  they  never  wake  without 
 being  conscious  of  having  been  dreaming. 
 
 My  own  case  in  this  respect  is  most  marked.  For  some 
 years  of  my  life  I  was  frequently  awakened  by  the  "  night 
 bell,"  and  it  was  a  matter  of  constant  observation  with  me,  that 
 I  never  remember  to  have  been  aroused — from  however  deep 
 a  sleep — but  that  I  found  I  had  been  surprised  in  the  midst  of 
 a  dream — a  dream  that  I  should  have  known  nothing  of,  con- 
 sciously^ if  I  had  not  been  awakened  so  abruptly. 
 
 3.  Instinct,  or  Instinctive  Cerebration,  or  working  of 
 the  brain  in  Vertebrates ;  and  of  the  ganglia  representing 
 the  brain  in  Invertebrates. — This  is  the  kind  of  mind — in- 
 stinct— which  incites  or  compels  man  (as  an  animal),  as  well 
 as  all  other  animals,  to  do,  by  intuition,  all  the  acts  natural  to 
 him  and  them  according  to  God's  endowment. 
 
 This  instinctive  mind  is  no  doubt  partly  conscious,  but  it, 
 like  the  conscious  part  of  man's  intellectual  mind,  receives  its 
 ideas — which  are  not  caused  by  the  reflex  actions,  as  of  hunger, 
 &c.,  or  the  direct  influence  of  external  objects  as  perceived  by 
 the  sense  impressions  of  sight,  hearing,  &c. — receives,  I  say, 
 its  ideas  from  its  "  unconscious  "  part,  and  which  in  this  case 
 I  have  numbered  quality  No.  4  in  the  scheme  already  given. 
 And  thus,  as  prompted  by  the  unconscious  and  specially- 
 endowed  mind  ^  arise  the  various  acts  of  will,  as  seen  in  all  the 
 true  instinctive  doings  ;  such  as  that  of  the  chick  pecking  its  way 
 out  of  its  shell;  also  its  picking  up  food  discriminatingly  from 
 the  very  first — the  building  of  nests  by  different  creatures — 
 the  making  of  honeycombs — migration,  &c. 
 
 As  to  instinct  in  man,  we  see  it  in  love  for  children — desire 
 for  self-preservation  from  death — and  in  various  other  ways, 
 some  of  which  I  will  mention  hereafter  (Chap.  XVIL). 
 
 Here  I  will  speak  chiefly  of  brutes,  and  lower  creatures. 
 
 The  momentous  question  as  to  how  far  animals  are  conscious 
 like  man,  and  how  far  they  act  according  to  reason,  of  a  kind, 
 
 3  As  to  endowed  capacity  for  vai'iation,  see  "  Farmtiow,"  Vol.  IV. 
 
REASON  AND  INSTINCT.  245 
 
 and  in  a  way,  such  as  is  the  prerogative  of  man;  is  of  coarse 
 an  almost  inscrutable  question,  and  one  indeed  on  which  w  e 
 cannot  determine /o?'  certain. 
 
 Yet  personally,  T  entertain  a  very  strong  opinion  that  animals 
 are  not  conscious  in  the  same  manner,  and  cannot  reason  and 
 act  in  the  same  way,  and  according  to  motives  identical  in  kind, 
 to  the  powers  and  conscious  intellectual  motives  and  will  of 
 man. 
 
 No  doubt,  however,  animals — the  higher  ones  especially — 
 have  a  dim  sort  of  mental  consciousness,  and  perception,  which 
 are  set  in  action  by  the  sense  impressions  of  sight,  hearing,  smell, 
 taste,  &c.,  and  can  in  a  manner,  reason  on  such  sense  impres- 
 sions; but  then,  as  I  hold,  their  kind  of  consciousness  and  power 
 of  reasoning  cannot  be  of  the  intellectual  sort  such  as  that  of 
 man,  for,  as  I  believe  I  shall  be  able  to  show,  animals  act  on 
 all  occasions  simply  according  to  intuitional,  and  decreed,  and 
 specialized,  and  limited  reasoning  powers;  or  as  compelled  by 
 their  reflex  automatic  nerve  endowments,  as  to  all  their  move- 
 ments and  doings.  And  I  think  this  must  be  so  for  the  fol- 
 lowing reason — if  no  other — that  if  their  conduct  and  actions 
 were  the  result  of  intellectual  ratiocination  and  will,  such  as 
 <:uide  man,  we  should  see  other  results  in  regard  to  animals 
 than  are  the  fact — they  would  in  truth  be  more  like  man  in 
 their  acts,  &c.,  and  would  improve  in  their  intellects,  their 
 doings,  the  building  of  their  habitations,  and  nests,  &c.,  in  a 
 way  that  Ave  have  no  reason  for  believing  to  be  the  case. 
 
 Surely  if  animals  possessed  the  capacity  for  free  intellectual 
 reasoning,  such  as  some  people  credit  them  with,  they  would 
 improve  their  respective  ways  and  doings,  &c.,  and  would  not 
 remain  stationary — that  is  to  say,  bees,  for  example,  would 
 sow  seeds  of  thyme,  &c., — Lions  and  hawks  would  make  nets 
 to  catch  prey — as  do  spiders. 
 
 Why  I  as  for  improvement  in  intellect,  such  a  marvellous 
 bird  as  the  rook,  with  all  its  curious  habits,  and  instincts,  can- 
 not yet  distinguish  between  the  appearance  of  a  gun  and  a  long 
 stick,  and  are  equally  alarmed  by  the  stick  as  by  the  gun. 
 
 Whatever  may  be  the  amount  of  reasoning  power  possessed 
 
246  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 by  animals,  I  am  satisfied  it  is  limited  to  providing  for  their 
 bodily  requirements — the  getting  of  food — the  procurance  of 
 pleasure — the  avoidance  of  pain,  and  danger,  and  death.  Also 
 the  performance  of  all  those  specialized  and  limited  instincts, 
 such  as  we  see  evidence  of  in  the  bee,  the  beaver,  the  ant,  the 
 spider,  and  more  or  less  in  every  animal  according  to  its  kind, 
 and  species. 
 
 Animals,  that  is  to  say,  have  no  capacity  for  free  intellec- 
 tual ideation,  and  of  acting  according  to  abstract  intellectual 
 motive,  as  is  the  case  in  man  in  most  of  his  doings. 
 
 Animals  can,  it  is  true  (as  shown  in  the  article  on  "  Will  "), 
 choose  whether  they  will  turn  to  the  right  or  left,  or  go 
 straight  on,  choose  this  food  or  that,  &c.,  they  can  judge  dis- 
 tance, avoid  danger,  feel  pleasure,  remember,  exhibit  anger, 
 &c.,  and  can  thus  make  a  show,  as  if  guided  by  intellect. 
 
 And  doubtless  animals  have  a  kind  of  reasoning  power,  but 
 it  is  strictly  of  an  objective  nature — not  intellectually  abstract, 
 nor  in  the  manner  of  subjective  consciousness.  They  can 
 reason  as  to  the  best  way  of  eluding  danger,  or  taking  food, 
 or  avoiding  pain,  or  achieving  pleasure  ;  but  they  have  no 
 intellectual  abstract  ideas  (see  "  Abstract  Ideas  "),  or  intellectual 
 consciousness. 
 
 They  have  sufficient  reason  to  enable  them  to  perform  the 
 part  they  are  intended  to  fulfil  in  Creation  :  but  what  they 
 can  do,  is  done  as  I  believe,  by,  and  according  to,  a  limited 
 and  specialized  endowment  of  mind,  which  can  do  so  much, 
 and  no  more.  As  I  have  already  said,  if  animals  below  man 
 could  overstep  their  endowments,  and  even  if  they  did  possess 
 intellectual  minds  of  a  sort,  though  of  a  lower  grade  than 
 man's — a  kind  from  which  his  had  risen  by  self-evolution — 
 then  in  such  case,  and  supposing  that  their  minds  were  in  the 
 least  degree  of  the  intellectual  kind,  we  should  have  evidence 
 of  it  in  many  ways. 
 
 For  example,   we    should   have    instances    amongst    dogs, 
 birds,  spiders,  &c.,  now  and  again,  of  individuals  who  having 
 minds  above  the  average,  should  (as  is  the  case  among  men) 
 rise  as   individuals  superior  to  the  million,  and  prove  them- 
 
REASON  AND  INSTINCT.  247 
 
 selves  capable  of  advancing  their  respective  races,  in  mental 
 reasoning,  and  constructive  skill,  and  invention,  &c.  We 
 should  have  visible  evidences  of  canine,  or  avine,  &c.,  Brunels, 
 or  Stephensons,  in  making  innovations  and  improvements  on 
 the  old  methods  of  building  nests,  habitations,  &c.  And  as  to 
 improved  intellectual  reasoning,  and  the  effect  such  would 
 necessarily  have  on  the  conduct,  and  everything  else  con- 
 nected with  the  lower  creatures,  we  could  not  fail  to  have 
 evidence  of  such  advance  of  intellect — in  the  higher  brutes  at 
 least — if  such  advance  really  took  place.  But  as  is  the  fact, 
 we  have  not  a  shadow  of  reason  for  supposing  that  their 
 mental  capacities  do  advance.  And  if  they  did,  and  seeing 
 how  much  greater  ancestral  antiquity  many  animals  have 
 than  is  possessed  by  man,  it  surely  ought  to  be,  that  if 
 animals'  minds  were  intellectual,  and  like  man's,  and  capable 
 of  improvement,  that  we  ought  by  this  time  to  have  proofs  of 
 the  existence  of  a  brute  Socrates — or  a  Locke — or  a  Newton — 
 or  a  Shakspeare — or  of  a  Wilberforce,  to  inculcate  benevolence 
 — a  Napoleon  to  organize  armies  to  wage  war  on,  and  if 
 possible  to  exterminate  their  great  oppressor  man.  (See 
 '■^Evolution  of  Mind  in  Animals,^''  Vol.  IV.) 
 
 As  to  alteration  of  natural  instinct  (as  we  see  in  pointers, 
 sheejD  dogs,  &c,),  I  do  not  at  all  deny  but  that  oft-repeated 
 acts  (see  "  Habit "  at  the  end  of  this  article)  performed  by 
 the  individuals  of  successive  generations  from  the  pressure  of 
 circumstances,  may  become  engrained  as  an  altered  phase  of 
 instinct  of  the  species  (as  for  example,  the  earnest  desire  for 
 the  pursuit  of  wild  animals  by  man,  and  which  in  my  article 
 on  "  Rapacity^''  in  Vol.  II.,  I  try  and  prove  not  to  be  natural 
 to  him);  but  what  I  do  deny  is,  that  such  acts  as  those  of 
 storing  honey  in  combs,  building  of  nests,  &c.,  could  ever  have 
 originated  spontaneously,  and  been  perfected  as  we  at  present 
 see  them,  solely  by  the  unaided  will  and  ingenuity  of  the 
 bees,  birds,  &c.;  and  this  for  two  reasons. 
 
 First,  because  the  first  idea  of  storing  honey  against  the 
 winter,  or  of  providing  a  receptacle  for  the,  as  yet,  unlaid  eggs 
 would  have    been   intellectual    acts  ;    and,  secondly,  because 
 
248  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 that  such  acts,  if  self-produced,  would  liave  been  intellectual; 
 and  in  that  case  the  possessors  of  such  minds  would  have 
 I'^one  on  improving,  and  would  have  shown,  and  would  now 
 iehow,  other  and  higher  proofs  of  intellect  and  skill. 
 
 There  is  another  aspect  of  the  question  of  "  Reason  and 
 Instinct"  which  we  must  consider,  and  that  is  the  anecdotes 
 related  concerning  extraordinary  doings  of  dogs,  &c.;  from 
 the  remarkable  nature  of  which,  it  is  inferred  by  some  people, 
 that  such  actions  are  performed  from  motives,  and  by  mental 
 n^odes  of  ratiocination,  similar  to  those  which  animate  and 
 direct  men. 
 
 Persons  who  relate  these  anecdotes — many  of  them  doubt- 
 less correct,  but  many  also,  I  believe,  highly  coloured  involun- 
 tarily by  the  imagination  of  the  writers — persons,  I  say,  who 
 in  the  fullest  faith  cite  these,  do  not  seem  to  perceive  the 
 one  overwhelmingly  important  fact,  viz.,  that  extraordinary  as 
 some  of  these  instances  of  action  on  the  part  of  brutes  may 
 be,  and  much  as  they  may  resemble  those  of  man,  and  clear  as  it 
 uiay  appear  to  the  relators  that  they  spring  from  intellectual 
 reasoning,  still  that  they  cannot  really  do  so,  because  it  seems 
 as  certain  as  anything  can  be,  that  if  animals  did  really  per- 
 form these  acts  by  means  of  ideas  capable  of  being  realized, 
 and  understood,  and  conformed  to  reasonable  motives,  in  the 
 same  degree,  and  kind,  as  in  the  case  of  the  reasoning  of  man; 
 that  animals  would  not  remain  what  they  are  (as  I  have 
 already  argued),  and  would  not  continue  to  occupy  such 
 humble  positions  as  they  do  in  the  world  :  also  that  if  they 
 ])ossessed  minds  similar  in  sort  or  kind  to  that  of  man,  they 
 would  certainly  form  an  articulate  language. 
 
 This  subject  is  so  very  important  that  I  will  now,  in  disregard 
 of  literary  propriety,  be  guilty,  as  I  often  am  in  this  book,  of 
 some  repetition,  because  my  sole  object  is  to  make  myself 
 understood. 
 
 I  would  say  therefore,  that  it  is  not  that  I  deny  the  good 
 faith  of  the  relators  of  these  hosts  of  anecdotes  of  the  doings 
 of  apes,  dogs,  horses,  &c.,  nor  that  the  circumstances  are 
 wholly  incorrect  as  related,  but  what  I  contend  is,  that  there 
 
REASON  AND  INSTINCT.  249 
 
 is  often  an  error  of  interpretation  ;  an  error  such  as  that 
 made  scores  of  times  by  the  most  conscientious  mici'oscopical 
 and  other  observers,  who  have  thought  they  coukl  really  dis- 
 cern appearances,  which  would  fit  with  their  own  theories — 
 the  fact  being,  that  the  wish  being  father  to  the  thought,  a 
 "svrong  view  was  taken  of  the  real  appearances  presented. 
 
 Thus,  for  example — to  cite  a  case  ajDpropriate  to  this 
 immediate  discussion — I  will  pick  out  one  of  as  extraordinary 
 a  nature  as  we  have  record  of;  it  is  that  of  a  cat  who  suckled 
 some  young  rats.  (See  ''Nature,''  May  22nd,  1879.)  Nor 
 is  this  case  an  isolated  one  as  far  as  respects  an  animal  rear- 
 ing offspring  of  a  different  species.  What  I  would  argue  how- 
 ever is,  that  such  occurrences  conld  only  take  place  in  animals 
 who  had  had  their  natural  instincts  perverted  by  captivity  or 
 domestication  ;  nor  can  I  admit  that  such  nursing  arises  from 
 a  motive  of  benevolence.  The  cat  above  named  had  had 
 some  of  her  kittens  taken  from  her ;  so  doubtless  she  was 
 suffering  much  pain  from  distension  of  the  breasts  with  milk, 
 and  was  glad  enough  to  have  such  relieved.  Besides,  if  such 
 an  action  as  this  took  j^lace  from  benevolence,  we  should  see 
 animals  in  general  more  kind  to  one  another  on  many  occasions 
 — especially  when  ill — in  bringing  food  to  the  invalid,  making 
 them  warm,  &c.;  but  it  is  notorious  that  such  is  not  the  case, 
 but  quite  the  reverse — for  example,  sickly  fowls,  and  other 
 birds,  are  pecked  and  worried  by  the  healthy  ones. 
 
 Hosts  of  other  instances  might  be  related  from  which  it 
 might  be  inferred  on  hasty  examination,  that  animals  possess 
 benevolence,  &c.,  &c.,  similar  to  that  of  man;  but  as  I  have 
 previously  said  I  would  meet  all  these  instances,  and  the  false 
 arguments — as  I  consider — that  are  based  on  them,  by  the 
 following  emphatic  interrogative. 
 
 That  if  these  various  doings  did  really  arise  in  the  manner 
 contended  for  by  some  persons,  why  is  it  the  fact,  that  animals 
 l)y  general  usage  do  not  act  more  like  men  than  they  really  do 
 in  nature,  and  why  do  they  not  consequently  improve  in  mind, 
 and  habits,  and  status  in  the  world  ?  And  this  ought  to  be 
 especially  the  case,  if  possessing  even  a  glimmering  of  such 
 
250  SCIENCE  A  STRONGHOLD  OF  BELIEF, 
 
 ideas  and  feelings  as  those  of  intellectual  l^enevolence,  &c., 
 they  could  also,  as  some  people  imagine,  talk  with  one  another, 
 and  communicate  intellectual  ideas  by  means  of  a  low  species 
 of  intellectual  language.  This  will  be  further  discussed  in  the 
 article  on  "  Language,'^  and  I  shall  there  show,  that  although 
 animals  can  undoubtedly  communicate  to  one  another  ideas 
 connected  with  bodily  sensations  and  requirements,  as  to  safety, 
 &c.,  still  that  they  cannot  communicate  intellectual  ideas,  for 
 the  sufficient  reason  that  they  have  none,  and  that  they  do  not 
 possess  an  articulate  language. 
 
 No  doubt  in  regard  to  the  very  high  quality  of  benevolence, 
 I  might  in  opposition  to  my  instance  of  unkindness  by  birds, 
 be  told  a  hundred  stories  of  apes,  dogs,  &c.,  that  have  appeared 
 to  show  benevolence;  but  even  if  they  have  shown  acts  which 
 have  the  semblance  of  benevolence,  and  sympathy,  and  liking 
 for  companionship,  &c.,  what  I  argue  is,  that  such  acts  could 
 not  have  arisen  from  the  motive,  or  intelligent  abstract  idea  of 
 benevolence,  &c.,  but  was  no  more  than  the  behaviour  that  is 
 usual  instinctively  with  many  animals  that  associate  in  herds 
 and  flocks.     (See  "  Social  Instincts.") 
 
 Even  with  fowls  there  must  be  a  certain  amount  of  instinc- 
 tive reciprocity  of  good  behaviour  generally,  or  they,  the  same 
 as  other  creatures,  could  not  live  in  association  ;  and  this  in- 
 stinctive reciprocity  is  greater  in  some  species  than  in  others. 
 (As  to  unkindness  to  one  another,  as  by  pecking,  &c.,  this 
 probably  is  an  outcome  of  evil,  and  will  be  discussed  else- 
 where.) 
 
 Then  we  have  to  consider  the  curious  fact  of  animals  of  dis- 
 similar species  forming  attachments  through  living  together  in 
 confinement  or  domestication. 
 
 Such  has  doubtless  arisen  from  their  instinctive  desire  for 
 companionship,  and  as  they  could  not  associate  with  their  own 
 kind,  they  "  took  up  "  with  what  they  could  get.  No  doubt 
 this  partly  explains  the  dog's  attachment  to  man,  but  there  is 
 also  in  this  instance  the  very  powerful  reason,  that  man  feeds 
 HIM.     As  to  the  dog's  general  behaviour  to  man,  and  the  look 
 
REASON  AND  INSTINCT. 
 
 251 
 
 iug  up  to  him  and  obeying  him,  it  must  always  be  remembered 
 that  dogs,  and  apes,  and  all  creatures  that  are  sociable  iu  their 
 habits  look  naturally  by  intuition  to  a  leader,  and  obey  him  ; 
 and  there  can  be  no  doubt  that  man's  superior  intellect  causes 
 this  obedience  to  leadership  and  authority  to  be  all  the  more 
 powerful. 
 
 There  can  be  no  doubt  too,  that  by  association  with  the 
 very  superior  mind  of  man,  the  natural  instinctive  mind  of  the 
 domesticated  animals  becomes  in  some  of  its  traits  and  charac- 
 teristics in  a  degree  altered  and  exaggerated  by  man's  influence 
 and  teaching,  stimulated  also  by  the  faculty  of  imitation,  such 
 as  is  natural  to  some  animals,  and  so  markedly  shown  in  the 
 Ape  in  particular.  I  may  note  that  this  variation  and  exag- 
 geration in  animals'  minds  maybe  in  a  measure  compared  with 
 the  alteration  by  variation,  which  the  mind  and  hand  of  man 
 are  able  by  training  to  produce  in  some  plants — variations,  be 
 it  specially  observed  however,  that  like  as  in  animals'  charac- 
 teristics (and  forms  of  animals  as  altered  by  man's  contriving 
 and  crossing)  can  never  transcend  a  certain  boundary  and 
 limit  — the  boundary  and  limit  as  I  hold — permitted  by  God's 
 law  and  ordainment.     (See  "  Variation,^^  Vol.  IV.) 
 
 To  me  these  arguments  appear  complete  and  conclusive,  and 
 show  that  the  acts  and  doings  which  the  lower  animals  accom- 
 plish, in  so  far  as  they  may  resemble  those  of  man,  are  brought 
 about  by  other  motives  or  impulses,  or  exciting  causes,  than 
 those  assigned  for  them  by  the  persons  who  hold  the  view  that 
 animals  do  possess  intellectual  capacity. 
 
 From  all  this,  as  well  as  from  the  arguments  on  this  matter 
 used  over  and  over  again  in  this  book,  it  is  my  own  strong 
 belief  that  all  animals  can  only  reason,  act,  and  do,  according  to 
 minds  created,  endowed,  and  specialized  for  the  particidar  kind, 
 according  to  God's  will  and  pleasure,  but  perverted,  tJwugh  they 
 may  be  in  some  instances,  by  Satanic  influence.  (See  "  Rapacity,'' 
 Vol.  II.)  Consequently  in  regard  to  all  brutes  and  lower 
 creatures,  it  is  my  distinct  and  emphatic  opinion  that  all  their 
 doings,  if  strictly  examined  and  analyzed,  Avill  be  found  to  be 
 no  more  than  the  animal  action  of  the  Instinctive  mind,  and  iu 
 
252  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 no  way  connected  with    intellectual  reflection  and  reasoning, 
 8uch  as  are  the  sole  prerogative  of  man. 
 
 To  illustrate  what  I  mean  in  regard  to  the  power  of  reason- 
 ing in  an  animal,  I  would  cite  a  very  extreme  case.  It  has 
 been  many  times  related  (see  "  Chamhers'  Journal,^^  June  7, 
 1879),  that  a  rat  will  steal  eggs  by  embracing  one  with  its  fore 
 legs  while  another  rat  drags  its  fellow  along  the  ground  by  the 
 tail.  Now  this,  no  doubt,  is  the  result  of  reasoning,  but  it  is 
 not  intellectual  but  simply  practical. 
 
 Do  not  let  the  scoiFer  cut  a  joke  over  this,  and  say  that  I 
 declare  that  rats  by  ordainment  can  instinctively  steal  eggs  in 
 this  way.  No  !  what  I  mean  to  convey  is,  that  animals,  by  a 
 low  kind  of  practical  reasoning,  are  free  to  use,  according  to 
 the  occasion,  such  amount  and  range  of  reason  as  their  Organic 
 Minds  (Instinctive  part)  are  endowed  with. 
 
 Animals  by  means  of  their  Instinctive  quality  of  mind  have 
 doubtless  a  feeble  sort  of  consciousness  and  a  capacity  for  a 
 dim  kind  of  reasoning  power  as  suited  to  the  species,  but  they 
 can  only  reason  as  for  personal  benefit,  and  according  to  the 
 circumstances  as  immediately  present  to  the  senses,  either  out- 
 wardly to  the  organism  by  sight,  &c.,  or  internally  : — that  is, 
 according  to  outward  appearances,  or  present  internal  sensa- 
 tions;—in  nne,  that  they  have  no  power  of  abstract  intellectual 
 ideation.  But  it  may  be  said,  how  can  any  creature  reason 
 w^ithout  abstract  ideas?  To  answer  this  I  must  refer  to  "  Ab- 
 stract ideas  "  in  the  article  on  "  Language^ 
 
 In  the  foregoing  I  selected  "  benevolence "  for  illustration, 
 but  other  traits  of  disposition,  such  as  generosity,  anger, 
 revenge,  stealing,  cunning,  magnanimity,  and  other  supposed 
 intellectual  virtues  and  vices  of  dogs,  &c.,  might  be  instanced 
 ami  argued  out  on  just  the  same  principles  as  those  I  have  used, 
 and  with  the  same  result  as  to  the  conclusion  ;  but  want  of 
 space  prevents  me  from  giving  examples  of  such,  and  I  think 
 the  reader  may  readily  work  them  out  for  himself 
 
 If  a  dog  therefore,  fetch  a  person  out  of  the  water,  I  hold  that 
 it  is  not  from  the  motive  of  intellectual  abstract  benevolence, 
 but  because  carrying  things  in  his  mouth  is  natural  to  him,  he 
 
REASON  AND  INSTINCT. 
 
 253 
 
 has  been  taught  to  fetch,  and  been  rewarded  for  doing  so.  As 
 to  teaching,  see  '^ Illustrations.^^)  And  so  as  to  bringing  your 
 boots  to  you,  carrying  letters,  ringing  bells,  these  acts  may  be 
 done  through  imitation,  even  without  special  teaching;  but 
 they  are  done  for  a  personal  benefit  or  animal  amusement 
 perhaps,  and,  as  I  hold,  not  for  an  intellectual  reason. 
 
 I  have  read  ('^Nature,''  June  5th,  1879,)  of  a  dog,  that  if 
 thirsty  would  stand  in  a  begging  attitude  in  front  of  a  wash- 
 stand,  asking  as  it  were  thus  mutely  for  a  draught  of  water. 
 
 Also  of  a  dog  that  it  was  stated  could  judge  if  his  master 
 were  at  home  by  going  to  see  if  his  hat  and  coat  were  in  the 
 hall. 
 
 I  might  mention  numbers  of  other  similar  cases,  showing  a 
 certain  amount  of  reasoning  and  reflective  power.  But  I  have 
 never  denied  that  brutes  have  a  certain  amount  of  that  faculty; 
 I  simply  contend  that  it  is,  as  already  stated,  specialized  and 
 limited  by  design  and  endowment.  The  dog  begging  for  water 
 was  undoubtedly  able  to  reason  in  a  manner.  He  had  observed 
 that  water  was  kept  in  the  jug,  and  he  had  been  taught  to  beg 
 for  what  he  wanted.  But  this  is  only  a  slight  deviation  from 
 the  animal  in  nature — he  knows  where  a  pond  is,  but  instead 
 of  begging,  he  trots  off  to  the  pond. 
 
 And  so  the  hare  having  once  tasted  the  carnations  in  your 
 garden,  returns  to  them  night  after  night,  till  he  has  eaten 
 them  all. 
 
 As  to  the  dog  above  spoken  of  who  could  tell  if  his  master 
 was  at  home  by  looking  for  his  hat,  this  again  is  to  my  mind 
 nothing  extraordinary,  and  is  only  a  specimen  of  a  similar  kind 
 of  reasoning  which  the  wild  animal  employs, — it  is  no  more 
 than  such  an  association  of  ideas  as  it  must  be  natural  for 
 animals  to  exercise  in  a  wild  state.  Thus,  I  have  no  doubt 
 whatever,  that  if  a  fox  saw  a  man's  hat  and  coat  hanging  on 
 a  bush  in  a  wood,  he  would  look  very  askance  at  them,  and 
 quickly  depart:  he  would  judge,  by  personal  or  inherited  ex- 
 perience, they  betokened  danger.  The  domesticated  dog,  how- 
 ever, would  associate  the  coat  and  hat  of  his  master  hanging  in 
 the  hall,  with  caresses,  and  food,  and  nice  walks.     And  in 
 
254  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 like  way  the  fox  no  doubt  has  learnt  to  recognize  a  hen-coop, 
 and  to  associate  it  with  delicious  meals. 
 
 It  is  in  this  way,  I  believe,  that  the  natural  instinctive  minds 
 of  animals  have  been  rather  altered  by  the  results  of  expe- 
 rience and  observation  and  association  with  man,  but  only 
 altered  according  to  the  endowed  and  limited  power  of  the 
 species  and  their  capacity  for  variation.  (See  "  Variation^'' 
 Vol.  IV.) 
 
 Of  course  brutes  and  the  lower  creatures  must  have  a  cer- 
 tain low  kind  of  reasoning  faculty,  or  they  could  not  do  in 
 nature  the  multitudes  of  things  in  which  a  limited  amount  of 
 reason  is  required.  They  must  be  able  to  reason  whether  they 
 can  jump  a  certain  distance;  or  if  such  a  bough  of  a  tree  will 
 bear  their  weight;  and  they  have  to  judge  of  danger  and  the 
 best  way  of  avoiding  it;  or  getting  free  from  it  if  involved  in 
 a  catastrophe. 
 
 Doubtless  the  fox  can  determine  how  best  to  elude  the 
 hounds — the  hare  how  to  "  double  "  and  get  away  if  possible 
 from  the  greyhounds.  Some  animals  indeed  resort  to  most 
 remarkable  stratagems  ;  and  even  insects  will  sham  being 
 dead. 
 
 The  bird,  the  bee,  &c.,  can  decide  on  a  good  site  for  the 
 nest,  or  comb;  and  arrange  as  to  its  supports  and  fastenings. 
 The  caddice  knows  how  to  make  its  case,  and  what  stones,  &c., 
 to  select  for  its  construction. 
 
 The  swallow  can  recollect  the  particular  house  where  it  was 
 hatched,  and  can  return  to  it  after  its  annual  migration.  All 
 the  various  creatures  can  use  a  sort  of  judgment,  and  tact,  in 
 pursuit  of  their  prey;  or  in  escaping  from  their  enemies,  or 
 fighting  with  them,  &c.,but  yet  all  is  done,  as  I  hold,  by  means 
 solely  of  a  dim  sort  of  instinctive  reasoning,  which  prompts 
 to  certain  acts  for  the  procurance  of  individual  animal  benefit, 
 and  effects  them  in  a  generally  efficient,  and  in  great  degree, 
 automatic  manner,  and  without  at  all  knowing  the  intellectual 
 abstract  reason — why. 
 
 Yet  hosts  of  things  that  animals  might  do  for  their  great 
 benefit,  and  many  of  which  would  I  think  be  apparent  to  them 
 
 \ 
 
REASON  AND  INSTINCT.  255 
 
 if  they  possessed  intellectual  reasoning  faculties,  they  fail  to 
 do.  For  example,  dogs,  although  they  are  very  fond  of  the 
 heat  of  the  fire,  and  have  seen  coals  put  on  very  numerous 
 times,  do  not  if  left  alone  in  the  room,  take  a  piece  of  coal  in 
 their  mouths  now  and  then,  and  throw  it  on  the  fire,  but  allow 
 the  fire  to  go  out. 
 
 Again,  rooks  are  very  sagacious  birds,  yet  they  frequent  the 
 same  rookeries  close  to  the  residence  of  man,  and  see  their 
 young  slaughtered,  just  as  they  are  fledged,  year  after  year. 
 Why  surely  if  they  possessed  any  abstract  intellectual  reason- 
 ing power,  they  would  copy  the  habit  of  their  relative  the 
 crow,  and  build  their  nests — not  all  together,  and  in  sight  of 
 men's  houses — but  singly,  and  in  out-of-the-way,  unfrequented 
 spots  in  woods,  &c.  (For  more  as  to  this,  refer  to  "  Illustra- 
 tions of  Intellect^''  also  ^^  LanguageJ^) 
 
 Having  dwelt  thus  far  chiefly  on  the  mental  aspect  of  Instinct, 
 we  must  now  turn  to  a  consideration  of  the  involuntary  reflex 
 acts,  which  simulate  voluntary  ones  (see  "  Reflex  action  "),  for 
 it  is  all-important  in  this  context  that  a  clear  distinction  should 
 be  made  between  the  acts  which  are  of  mental  and  those 
 which  are  of  purely  automatic  origin. 
 
 Instinctive  acts  may  arise  de  novo  by  direct  mental  intuition, 
 and  cause  direct  and  specific  action,  as  in  the  making  of  parti- 
 cular kinds  of  nests,  such  as  those  of  the  harvest  mouse,  the 
 mole,  the  bird,  the  bee,  &c.,  &c. — also  acts  such  as  those  of 
 the  storing  of  food  for  the  winter,  &c.,  &c.;  but  reflex  ones, 
 whether  excito-motor,  or  sensori-motor,  can  only  arise  by  ex- 
 citation of  the  muscles,  or  of  the  organs  of  special  sense  by 
 appropriate  objective  stimuli.     (See  " Reflex  action") 
 
 Thus  the  making  a  nest  is  as  I  hold  an  intuitive  action;  but 
 laying  an  egg  a  reflex  one.  Of  the  former  I  will  speak  pre- 
 sently, but  as  to  the  egg  the  facts  are  these.  Having  grown 
 in  the  body,  and  having  become  mature,  and  encased  in  its 
 hard  shell,  it  so  irritates  the  tube  in  which  it  is  contained,  that 
 reflex  expulsive  efforts  are  set  up,  by  reflex  excito-motor 
 action,  and  it  is  "  laid."     But  as  to  the  instinctive  act  of  making 
 
256  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 the  nest — an  act  arising  purely  by  intuition — that  is  very  diffe- 
 rent, in  its  origin  and  causation,  to  the  reflex  one  just  described, 
 and  is  well  illustrated  by  the  nesting  of  birds.  Having 
 selected  a  partner  in  the  iwoper  pairing  season,  and  without 
 being  apprenticed  to  an  architect  and  learning  design,  cr  the 
 mode  of  superposition,  and  strength,  and  appropriateness  .of 
 materials,  &c.,  the  cock  and  hen  taught  by  intuition — and  it 
 may  be,  as  one-year-old  birds,  and  for  the  first  time  in  their 
 lives, — proceed  to  build  a  nest  which  is  perfect  of  its  kind, 
 and  special  in  its  shape,  &c.,  and  in  this,  on  its  completion,  the 
 hen  deposits  her  eggs.  Now  it  may  be  said,  that  the  egg  in 
 the  bird's  body  may  set  up  reflex  action  in  the  bird's  mind  : 
 but  this  at  the  least  could  not  affect  the  mind  of  the  cock 
 bird,  nor  in  any  case  could  it  teach  the  two  birds  the  desira- 
 bility of  making  a  nest,  nor  how  to  do  it.  The  egg  having 
 grown  in  the  hen's  body,  why  should  she  not  when  the  time  has 
 arrived  for  laying,  get  rid  of  it  anywhere  as  a  most  inconvenient 
 and  abhorrent  thing  ?  Why  carefully  deposit  it  in  an  appro- 
 priate receptacle  made  with  so  much  instinctive  aforethought, 
 design,  skill,  and  labour  ? 
 
 Also  indeed,  as  I  have  said  elsewhere.  Why  the  egg  at  all 
 in  a  materialistic  sense  ?  Then  the  bird's  instinct  is  further 
 shown  by  her  sitting  on  the  eggs  with  great  self-sacrifice  for 
 two  or  three  weeks;  afterwards  in  feeding  her  young  with 
 equal  devotion  and  self-sacrifice  till  the  young  can  feed  them- 
 selves; and  then  occurs  that  marvellous  instinctive  reversal  of 
 conduct,  which  crowns  the  accumulated  evidence  in  favour  of 
 the  view  that  all  the  previous  solicitude  and  devotion  must 
 have  been  intuitive,  and  not  intellectual;  for  when  the  young 
 can  shift  for  themselves,  she  drives  them  away  from  her  with 
 relentless  animosity,  and  as  is  well  known  to  the  breeders  of 
 canaries,  will,  under  the  instinctive  impulse  to  build  a  new 
 nest,  even  blindly  pluck  the  feathers  from  the  little  ones  she 
 so  lately  cherished,  and  even  to  the  extent  of  causing  their 
 death. 
 
 But  mark  !  I  give  this  extreme  case  to  show  that  there  is 
 no  maternal  intellectual  love,  but  that  the  mother  acts  by  a 
 
REASON  AND  INSTINCT.  257 
 
 blind  impulse  of  the  instinctive  mind  in  all  her  acts;  for  the 
 mother  having  reared  her  last  brood  according  to  the  behests 
 of  Instinct,  now  further  obeys  the  instinct  to  get  feathers 
 somehow  to  line  the  new  nest — and  thus  this  strange  reversal 
 of  conduct. 
 
 But  how  different  is  all  this  to  the  intellectual  ties  of  love 
 in  the  human  mother  towards  her  child — ties  that  no  time  can 
 sever  ! 
 
 As  to  birds  doing  all  their  nesting  and  parental  acts  by 
 "  acquired  experience  "  and  "  adaptation,"  which  I  suppose  the 
 materialists  imagine  to  be  the  mode  in  which  these  "  habits  " 
 "were  "acquired,"  I  would  press  them  to  explain  how  these 
 "  instinctive  habits  "  first  arose. 
 
 If  they  attempt  to  answer  the  question,  I  beg  they  will  not 
 copy  Mr.  Darwin's  mode  of  evasion  when  discussing  Mr.  M  ivart's 
 objections  to  his  theory  in  the  instance  of  how  milk,  and 
 the  practice  of  sucking  first  took  place.  Mr,  Darwin  says 
 ("  Origin  of  Species,'^  p.  190):  "  There  is  no  greater  difficulty 
 in  understanding  how  young  animals  have  instinctively  learnt 
 to  suck  the  breast,  than  in  understanding  how  unhatched  chicks 
 have  learnt  to  break  the  eggshell  by  tapping  against  it  with 
 their  beaks,  or  how  a  few  hours  after  leaving  the  shell,  they 
 have  learnt  to  pick  up  grains  of  food."  Quite  so  !  The  one 
 is  not  a  whit  more  -wonderful  than  the  other,  but  how  could 
 the  acts  have  first  arisen?  Mr.  Darwin  says,  "  The  most  pro- 
 bable solution  seems  to  be  that  the  habit  was  first  acquired  by 
 practice  at  a  more  advanced  age,  and  afterwards  transmitted 
 to  the  offspring  at  an  earlier  age  "  (!).  ("  Origin  of  Species, "" 
 p.  190.) 
 
 But  how  did  the  first  chick's  morphological  ancestor  learn 
 how  to  break  the  shell  and  pick  up  food?  And  again,  to  put 
 an  old  question.  How,  and  why  came  the  first  egg?  Truly 
 extreme  Darwinism  is  a  wonderful  conception  ! 
 
 For  myself,  I  hold  that  the  formation  of  the  egg  in  the  first 
 place,  and  then  the  instincts  which  lead  the  bird  to  build,  sit, 
 feed  the  young  till  mature,  and  then  to  drive  them  away,  have 
 nothing  to  do  with  "acquired  experience," or  "habits" — or  what 
 
 S 
 
258  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 ismost  to  the  point  in  the  article — nothing  to  do  with  mere  reflex 
 action,  or  Reason,  but  that  the  egg  itself  and  all  the  ways  and 
 doings  of  the  birds  are  the  result  of  God's  ordainment,  and 
 that  all  the  acts  of  breaking  the  shell,  &c.,  &c.,  arise  by  the 
 ordained  intuitive  action  of  the  Instinctive  Mind. 
 
 Having  thus  given  an  illustration  of  the  action  of  the  In- 
 stinctive Mind  as  distinguished  from  reflex  action,  I  proceed  to 
 give  some  unmistakable  examples  of  the  latter. 
 
 Instinct  ,then,  as  I  contend,  is  the  action  of  the  Organic  Mind 
 workins:  in  a  direct  and  intuitional  manner  in  the  cells  of  the 
 nerve  centres,  and  compelling  all  the  multitude  of  special 
 doings  we  see  in  different  creatures — whereas.  Reflex  action, 
 on  the  contrary,  takes  its  origin  in  the  extremities  of  the  nerves 
 as  already  described  (see  ''■  Reflex  Action^'),  and  produces  move- 
 ments and  functions  which  are  entirely  automatic.  For  example, 
 you  take  a  pinch  of  snuff,  and  the  nerves  of  the  lining  mem- 
 brane of  the  nose  are  so  irritated  that  reflex  motor  action  is  set 
 up,  and  by  a  sneeze  theoffending  particles  are, quite  involuntarily 
 on  your  part,  endeavoured  to  be  blown  out.  But  reflex  action 
 is  not  always  so  direct  in  its  mechanical  automatic  action  as 
 this. 
 
 For  example,  the  system  needs  food,  and  a  reflex  sensation 
 from  the  stomach  and  starved  blood,  and  tissues,  causes  the 
 feeling  of  hunger  ;  and  this  by  its  effect  on  the  nerve  centres 
 causes  the  intuitive  instinctive  volition  to  arise,  which  impels 
 the  animal  to  seek  food.  And  so  of  cold,  &c.,  its  perception 
 causes  the  creature  involuntarily  to  seek  warmth,  and  there 
 can  be  no  doubt  that  it  is  the  power  of  this  reflex  force  which 
 dominates  all  creatures  below  man,  as  tempered  and  guided,  and 
 controlled  hy  God^s  ordainment  of  intuition  ivorking  instinctively 
 according  to  the  specialized  organic  mind  ivith  which  the  creature 
 is  gifted. 
 
 The  brute  or  lower  creature  seeks  food  under  the  impulse 
 of  hunger,  flies  for  shelter  under  the  need  of  it,  and  so  on  as 
 to  other  requirements  ;  but  why  they  feed  they  know  not,  and 
 why  they  fly  for  shelter  they  know  not.  Even  in  man  too,  these 
 feelings  and  actions  arise  by  means  of  his  lower  nature — ''  the 
 
REASON  AND  INSTINCT.  259 
 
 Organic  Mind" — but  then  his  natural  instinctive  promptings 
 can  be  supplemented  and  assisted  by  his  conscious  Intellectual 
 Mind. 
 
 As  to  consciousness,  which  I  have  just  spoken  of  as  a  part 
 of  man's  intellectual  miud,  I  will  not  pretend  to  say  how  far 
 this  is  possessed  by  the  Instinctive  Mind  of  animals;  but  what 
 I  do  insist  on  is,  that  in  whatever  degree  their  minds  are  con- 
 scious, and  in  whatever  way  they  act  irrespective  of  reflex 
 compulsion,  it  must  he  in  consequence  of  their  possessing  minds 
 very  different  in  kind  to  that  possessed  by  man,  or  we  should 
 find  that  animals  would  oj  necessity  be  able  to  reason,  and  hence 
 to  act  more  like  man,  and  would  speak,  and  make  tools, 
 &c.,  &c.; — in  fact,  that  the  higher  brutes  especially,  would  be 
 more  like  imperfect  immature  men  than  what  they  really  are, 
 — which  is  simply  that  they  are  creatures  highly  endowed  ac- 
 cording to  their  kind,  though  gifted  only  with  non-intellectual 
 Minds.     (See  Chap.  XYII.) 
 
 The  ''Pure  or  Special  Instincts"  such  as  those  impelling 
 the  collection  and  storing  of  honey,  the  making  of  elaborate 
 nests  by  various  creatures,  &c.,  &c.,  will  be  fully  considered 
 in  the  chapters  devoted  to  that  subject. 
 
 Habit. — Closely  connected  with  intuitional  instinctive  action 
 is  "ZTai/^,"  and  there  can  be  no  doubt  but  that  "  Habit  "  is  in 
 great  measure  produced  or  formed  by  the  separate,  or  the  con- 
 joint actions  of  the  conscious  and  the  unconscious  mind,  any 
 action  or  idea,  frequently  repeated  having  a  tendency  to  become  in 
 a  manner  reflex  and  automatic,  and  to  give  rise  to  such  "  habits  " 
 as  are  within  the  powers  (see  "  Variation,''''  Vol.  IV.)  and  capa- 
 cities and  limitations  of  the  species.  And  that  this  influence  of 
 repetition  powerfully  affects  both  the  "  unconscious  "  part  of  the 
 intellectual  mind,  as  well  as  the  "  unconscious  "  part  of  the 
 organic  mind — each  affecting  the  other  in  many  cases — is  seen 
 in  the  undoubted  fact  that  thoughts  and  acts  frequently  repeated 
 do  glide  iuto  and  become  more  or  less  fixed  as  habits. 
 
 For  example,  in  regard  to  the  modes  of  thought  of  the  In- 
 
 s  2 
 
26o  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 tellectual  Mind  becoming  habitual  by  daily  recurrence  and  use 
 (sin  alas  !  being  one  of  them),  we  know  that  the  longer  such 
 habits  of  thought,  whether  good  or  bad,  are  persevered  in,  the 
 more  firmly  they  become  established. 
 
 And  as  to  the  Organic  Mind  getting  into  "  habits,"  we  see 
 that  in  a  multitude  of  instances,  but  in  none  more  evidently 
 than  in  regard  to  that  portion  which  presides  over  digestion. 
 For  instance,  some  races  of  men  can  digest  blubber  with 
 facility,  and  other  nations  rice,  but  if  a  member  of  one  race 
 tried  suddenly  to  change  the  habit  of  his  stomach,  the  result 
 would  probably  be  disastrous.  (For  more  as  to  "  Hahit^'"  see 
 Vol.  IV.) 
 
 Quotations  from  the  Scriptures  in  proof  of  man  having  a 
 mind  distinct  in  kind  from  that  of  animals. — Hitherto  I  have 
 discussed  "  Reason  and  Instinct "  chiefly  from  a  philosophical 
 and  scientific  point  of  view,  but  now  I  will  quote  some  sen- 
 tences from  the  Scriptures,  which,  if  not  conclusive  to  sceptics, 
 will  incontestably  demonstrate  to  believers  that  the  view  I  have 
 tried  to  enforce  in  the  preceding  is  correct. 
 
 In  Dan.  iv.  16  it  is  said,  "  And  let  his  heart  be  changed 
 from  man's,  and  let  a  beast's  heart  be  given  unto  him." 
 Meaning  that  Nebuchadnezzar's  mind  and  feelings  were  to 
 be  changed  to  those  of  a  brute. 
 
 Again,  Job  xxxv.  11  :  "Who  (God)  teacheth  us  more  than 
 the  beasts  of  the  earth." 
 
 Or  Psalm  xxxii.  9  :  "Be  ye  not  as  the  horse  or  the  mule, 
 which  have  no  understanding."  Of  course  intellectual  under- 
 standing is  here  meant,  animals  only  being  possessed  of  their 
 endowed  instincts. 
 
 But  the  most  appropriate  quotations  are  in  2  Pet.  ii. 
 12.  Speaking  of  unrighteous  men,  Peter  says,  "But  these 
 as  natural  brute  beasts,  made  to  be  taken  and  destroyed 
 (see  "  J?apac%,"  Vol.  II.),  speak  evil  of  the  things  that  they 
 understand  not."  Also  Judc  10,  where  certain  ungodly 
 men  (verse  4)  are  being  condemned.  "  But  these  speak  evil 
 of  those  things  which  they  know  not  ;  but  what  they  know 
 
REASON  AND  INSTINCT.  261 
 
 uaturallj,  us  brute  beasts,  in  those  things  they  corrupt  them- 
 selves." Indicating  clearly  that  brute  beasts  only  possess 
 their  natural  instinct,  and  no  such  understanding  as  that  of 
 man. 
 
 So  also  people  who  do  not  strive  to  use  their  intellectual 
 understanding,  and  to  cultivate  wisdom,  but  who  follow  their 
 animal  instincts  and  passions  only,  are  termed  "  hrutish  "  in  the 
 Scriptures,  as  see  Psalm  Ixxiii.  22  :  "  So  foolish  was  I  and 
 ignorant  ;  I  was  as  a  beast  before  Thee."  Psalm  xcii.  6  : 
 "  A  brutish  man  knoweth  not."  Also  Jer.  x.  8  :  "  They  are 
 altogether  brutish  and  foolish." 
 
 From  these  quotations  I  think  it  is  quite  clear  that  the 
 writers  of  the  Old  and  New  Testament  believed  that  man  pos- 
 sesses, in  common  with  brutes,  an  animal  mind,  which  we  now 
 call  "instinct ;"  but  that  man  possesses  also,  in  addition,  a  dis- 
 tinct intellectual  faculty,  or  higher  kind  of  reasoning  power, 
 not  possessed  by  brutes,  and  by  which  man  can,  if  he  chooses, 
 guide  and  control  his  animal  qualities  and  feelings. 
 
 Summary  and  Conclusions.— In  the  foregoing  I  consider  I 
 have  now  proved  the  following  very  important  facts  : — 
 
 That  man  has,  as  it  were,  two  kinds  of  mind;  a  higher  and 
 a  lower — an  intellectual,  and  an  animal — blended  no  doubt, 
 but  yet  in  a  manner  distinct ;  whereas,  the  brute  and  all  lower 
 creatures  have  only  the  lower  or  organic  mind. 
 
 That  the  mind  of  animals  as  compared  with  that  of  man, 
 much  as  some  of  the  animal  mental  phenomena  and  apparent 
 modes  of  reasoning  may  resemble  the  analogous  ones  in  man, 
 yet  must  really  be  of  a  different  sort,  kind,  or  quality,  for  if  it 
 were  not  so,  brutes  would  merely  be  deformed  men,  and  hence 
 would  be  more  like  men  in  their  ways  and  doings  than  they 
 really  are. 
 
 Nor  let  the  Materialist  Evolutionist  say,  that  the  mental 
 qualities  of  man  and  animals  are  the  same  in  kind,  though 
 varying  in  degree  of  development ;  and  that  man's  mind  by 
 self-action  has  evolved  higher. 
 
 No !  I  think  I  have  said  enough  to  prove  that  the  two 
 minds  must  be  really  different  in  essential  quality  ;  and  this 
 
262  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 difference,  as  I   hold,    could   hiive  occui  red  in  no  other  Avny, 
 than  by  the  design,  constitution,  and  endowment  of  God. 
 
 4.  The  Unconscious  life-causing  qnality  of  the  Organic 
 Mind. —  This  is  the  last  division  of  the  qualities  and 
 powers  of  mind  ;  and  as  I  have  already  spoken  of  it  in  several 
 places,  (see  "  Organic  Mind,''^  "  Life,''  &c.,  to  which  I  beg  the 
 reader  to  refer,)  I  need  only  add  here  that  it  is  a  complex 
 faculty  working  quite  independently  of  the  conscious  will  of 
 the  organism,  and  that  it  is  active  even  during  sleep  ;  or  dur- 
 ing insensibility  from  accident  or  disease,  as  witnessed  in  the 
 fact  of  respiration,  nutrition,  growth,  &c.,  being  then  carried 
 on  much  the  same  under  those  states  as  during  waking  or 
 conscious  hours. 
 
 Of  course  this  "  Spirit  of  life "  like  the  other  kind  of 
 ^^unconscious  "  mind  (that  belonging  to  the  intellectual  mind), 
 although  our  conscious  mind  does  not  perceive  the  working  of, 
 is,  and  must  be  '"  conscious  to  itself,''^  and  must  feel  and  think, 
 and  act  ;  but  if  it  be  asked  how  this  is,  one  can  only  reply, 
 that,  evident  as  it  is  that  there  must  be  such  a  kind  of  mind, 
 still  as  we  know  nothing  of  the  constitution  of  Spirit,  we  can- 
 not in  this  case,  as  in  any  other  concerning  spirit,  understand 
 exactly  all  about  it,  although  we  may  feel  quite  certain,  that 
 there  really  is  such  a  kind  of  force  or  power  in  existence. 
 
CHAPTER  VIII. 
 Will. 
 
 Conscious  will — Unconscious  will. 
 
 I  NOW  pass  to  the  consideration  of  Will ;  or  the  determining 
 power  in  man,  and  animals. 
 
 In  the  same  way  as  I  have  already  explained  that  there  are, 
 in  my  opinion,  two  distinct  kinds  of  mind — the  Intellectual — 
 and  the  Organic — so  I  believe  each  of  these  kinds  of  mind 
 possesses  two  descriptions  of  will,  the  one  conscious,  and  the 
 other  unconscious.     This  may  be  tabulated  thus. 
 
 /.   Will  of  Intellectual  Mind. 
 This  is  a  part  of  the  intellectual  mind  of  man 
 (See  ^^  Reason  and  Instinct "),  and  has  two  qualities, 
 (a.)  Conscious  will. 
 (h.)   Unconscious  will. 
 Will     (  //.  Will  of  Organic  Mind. 
 
 ,  This  is  a  part  of  the  Organic  Mind,  and  also 
 has  two  qualities, 
 
 (a.)   Instinctive  will. 
 
 {h.)  Life-causing  "  unconscious  will." 
 
 All  these  descriptions  of  will  are  limited  by  endowment  ; 
 yet  all  are  free  within  these  endowed  limits.  This  is  seen 
 especially  in  diiferences  of  character,  and  in  "  variation."  (See 
 Vol.  IV.) 
 
 Man  possesses  both  kinds  of  will — the  Intellectual  Will,  and 
 the  Organic  Will — but  the  brute  and  all  creatures  below  man 
 only  possess  the  Organic  kind.  The  man  in  his  conscious  acts 
 — especially  the  higher  ones — knoAvs  intellectually  the  reason 
 
264  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 why  he  determines,  or  wills,  this  or  that  ;  but  the  animal, 
 insect,  &c.,  &c.,  does  not  know  why  it  "  wills  "  to  do  "  this  " 
 or  "  that  " — it  is  intellectually  unconscious  of  the  why  and  the 
 wherefore,  and  acts  spontaneously  and  intuitively,  according  to 
 its  limited  endowment  of  mind — automatically  it  may  be  in 
 most  respects,  but  still  with  a  degree  of  choice  in  some  things, 
 within  certain  prescribed  ranges. 
 
 I.   Will  of  Intellectual  Mind, 
 
 {a.)  Intellectual  conscious  will  of  man. — This  is  man's  free- 
 will, which  I  shall  consider  in  Vol.  V.  Within  the  bounds  as 
 placed  by  God's  ordainment,  and  as  affected  by  God's  law  of 
 heredity  ;  this  kind  of  will  in  man  is  in  my  opinion  absolutely 
 free.      (See  ''Heredity;'  Yol.  IV.) 
 
 (6.)  Intellectual  unconscious  ivill  of  man. — This  is  the  kind 
 of  will  which  is  part  and  parcel  of  the  quality  of  mind  in  man, 
 called  "  unconscious  cerebration."  It  is  that  part  of  man's 
 mind  which  in  my  opinion  is  the  cause  of  genius,  character, 
 and  tastes,  &c. ;  and  is  so  much  affected  by  heredity,  and  has 
 such  an  enormous  influence  on  the  individual  for  good  or  for 
 evil.     (See  "  Reason  and  Instinct.''^) 
 
 According  to  the  choice  made  by  his  freewill,  of  directing 
 his  thoughts  towards  good,  or  evil — to  the  useful  or  the 
 useless — so  will  this  "unconscious  will"  work  within  him  for 
 good,  or  for  ill. 
 
 If,  by  the  freewill  of  his  conscious  mind,  a  man  directs  his 
 thoughts  to  the  good,  the  honest,  and  the  true  ;  to  the 
 intellectual,  the  useful,  or  the  industrious  ;  so  will  this  inner 
 will  of  the  "  unconscious  mind  or  spirit "  work  within  him, 
 and  grow  in  det elimination  and  strength,  and  continually  aid  his 
 conscious  will  and  intellect  by  suggesting  good  or  clever  ideas 
 according  to  natural  capacity.  But  on  the  contrary,  let  his 
 freewill  habitually  choose  the  bad,  the  dishonest,  the  false,  or 
 the  foolish,  the  useless  and  the  idle  ;  so  will  his  mind  become 
 degraded  or  evil. 
 
 //.    Will  of  Organic  Mind. 
 
 (a.)  Instinctive  Will. — This  is  the  will  of  that  part  of  the 
 
WILL.  265 
 
 crgauic  mind  of  the  animal  which  directs  the  doings  of  the 
 creature  in  all  things  other  than  the  life-causing  actions,  which 
 latter  I  shall  consider  presently,  under  the  title  of  "  Life- 
 causing  will." 
 
 It  is  in  my  opinion  the  Instinctive  Avill  which,  according  to 
 endowed  intuition,  is  able  to  effect  all  those  particular  doings 
 in  animals  that  are  peculiar  to  their  kind.  (It  is  powerful 
 even  in  man,  as  will  be  shown  further  on,  as  see  *'  Illustra- 
 tions y)  It  impels  the  creature  to  do  all  those  acts  which 
 are  peculiar  to  the  species,  as  to  its  mode  of  existence — rearing 
 its  young,  or  nesting — living  in  pairs,  or  flocks,  &c.  It 
 causes  the  little  partridge  to  run  and  pick  up  food  directly  it 
 quits  the  shell — it  teaches  the  young  mammal  to  suck — it 
 causes  the  mother  to  tend  her  young  with  solicitous  care — it 
 guides  the  bee  to  make  its  comb — it  teaches  the  bird  to  build 
 its  nest — in  fine,  it  guides  and  compels  the  creature  in  all  its 
 instinctive  ways. 
 
 No  doubt  in  all  these  acts  there  is  a  certain  freedom  of" 
 choice  as  to  non-essentials  ;  the  creature  is  free  to  turn  this  way 
 or  that,  to  make  its  nest,  or  comb,  here  or  there,  &c. ;  but  it  is 
 the  instinctive  will  Avhich  determines  that  a  nest  shall  be 
 made,  and  of  a  definite  kind,  and  in  a  situation  common  to  the 
 species.  The  creature  cannot  invent  a  new  way  of  making  a 
 comb,  or  nest,  as  can  a  man  a  new  kind  of  house. 
 
 To  my  mind  it  appears  that  no  view  could  be  more  erro- 
 neous than  to  accept  the  argument  of  the  Materialistic  Evolu- 
 tionists, that  "  Instinct  "  is  nothing  more  than  a  combination  of 
 inherited  "  habits "  and  "acquired  experiences,"  conditioned 
 and  fixed  by  self-made  secondary  causes  acting  by  necessity; 
 because  if  it  were  so,  and  these  qualities  had  been  acquired  in 
 consequence  of  the  mind  being  capable  of  perceiving  fitness,  and 
 adapting  its  power  of  choice  and  resources  tothe  pressureof  such 
 necessary  secondary  causes,  and  doing  this  or  that,  as  the  best 
 thing  under  the  circumstances  ;  why,  then,  if  there  w^ere  free 
 choice  in  ever  so  slight  a  degree,  we  should  not  see  such 
 uniformity  in  habits  and  ways,  &c.,  in  given  races,  now  and 
 during  all  past  time,  as  is  the  fact  according  to  evidence. 
 
266  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 If  bees,  for  example,  had  acquired  their  habits  and  faculties 
 by  self-evolutioD,  there  is  not  the  slightest  reason  why,  by 
 necessity,  they  should,  for  as  long  a  period  as  we  know  of, 
 have  remained  just  the  same.  It  is  idle  to  say  there  can  be 
 finality  in  such  a  complex  arrangement  as  that  of  a  community 
 of  bees,  and  that  their  plans  cannot  of  necessity  change  any 
 further.  They  must,  according  to  self- evolution,  have  changed, 
 and  changed  again  and  again,  by  necessity  or  habit — or  both 
 combined — till  they  got  to  be  what  they  are.  But  why  stop 
 there  ?  It  seems  a  very  curious  plan  only  to  have  one  queen, 
 and  that  all  the  drones  (males)  should  be  killed.  It  seems  an 
 extraordinary  arrangement  of  Evolution,  that  so  many  females 
 should  be  barren,  and  that  all  the  males  should,  after  a  certain 
 period,  be  massacred  by  their  kindred.  It  seems  an  evolution 
 downwards.  Then  how  did  the  ancestral  bees  find  out  how 
 to  collect  honey,  and  how  to  make  cells,  and  how  to  feed  some 
 grubs,  so  as  to  produce  barren  females,  and  others  so  as  to 
 grow  into  fertile  queens  ?  Or  how  did  the  workers  get  the 
 necessity  pressed  on  them  of  killing  the  drones  at  a  certain 
 season  ?  How  could  any  secondary  causes,  acting  by  necessity, 
 have  produced  these  anomalous  and  extraordinary  circum- 
 stances ?  What  self-acting  necessity  could  have  caused  wax 
 to  be  secreted  by  the  bee's  body,  or  have  caused  barren 
 females,  or  impelled  the  massacre  of  the  drones  ?  And  if 
 these  things  did  not  come  by  materialistic  necessity,  it  is  not 
 conceivable,  surely,  that  they  came  to  pass  by  intellectual 
 ratiocination  on  the  part  of  the  bees  !  Not  only  because  we  can- 
 not conceive  that  wax  pockets  could  have  come  through  mental 
 ratiocination,  but  because  one  cannot  realize  that  bees  can 
 possess  intellects  sufficient  to  direct  them  to  store  honey 
 against  the  time  the  flowers  fail,  &c.,  &c.  And  farther, 
 because,  I  think,  an  intellectual  bee-mind  of  such  a  kind,  and 
 capable  of  such  powers  and  reasonings,  and  of  establishing  such 
 a  kind  of  community  as  a  bee's,  would  not  be  content  with  the 
 system  as  it  is.  That  is  to  say,  if  bees  had  sufficient  intellect 
 to  collect  honey,  build  combs,  and  order  and  arrange  the  com- 
 munity, simply  by  their  reason  as  conformed  to  the  circum- 
 
WILL.  267 
 
 stances  presented,  by  secondary  causes,  then,  I  say,  that  having 
 arrived  at  the  present  state  of  things,  other  things  would  come 
 to  pass,  such  as  that  the  drones  would  not  tacitly  submit  to  be 
 killed,  but  would,  on  evolution  principles,  acquire  stings  for 
 defence,  &c.  ;  nor  would  the  neuter  females  be  content  to 
 drudge  for  others  all  their  lives,  &c.  If  bee  intellect  effected 
 all  we  see  in  bee  life  and  ways,  then  we  should  have,  by  this 
 time,  bee  reformers  standing  up  for  the  "  male's  rights,"  and 
 the  "  single  female's  rights."  To  use  the  Evolutionist's  own 
 kind  of  argumentation,  there  uwuld,  of  7iecessiti/,  arise  revolu- 
 tion, hy  evolution  of  the  mind.  But  not  so  :  all  is  ruled  in  the 
 bee  life,  and  will,  and  ways,  by  Instinct,  and  organic  construc- 
 tion, as  endowed  and  ruled  by  God. 
 
 I  have  taken  the  case  of  the  bee  as  an  extreme  instance  of 
 Instinct,  but,  in  my  humble  opinion,  it  is  just  the  same  with  all 
 other  creatures;  they  do  all  the  acts  of  which  they  are  capable, 
 according  to  the  dictates,  and  power,  of  a  mind,  and  a  will,  en- 
 dowed with  a  capacity  (which  is  often  perverted  by  the  Evil  One, 
 see  "  Bapacity,""  Vol.  II.,)  to  perform  so  much  and  no  more  ; 
 and  although  the  performance  of  these  acts  have  such  a  show 
 of  reason  in  them  as  to  deceive  the  casual  observer,  that  they 
 really  do  not  spring  from  intelligence  generated  in  the  mind  of 
 the  animal  or  its  ancestors  by  self-action  and  experience.  (See 
 ^^  Reason  and  Instinct,^'  also  ^^  Acquired  Experienced^  in 
 Vol.  IV.) 
 
 So  I  hold  that  all  judgment,  choice,  will,  &c.,in  animals,  are 
 the  outcome  of  a  mind  so  gifted  by  God  as  to  be  able  to  per- 
 form all  that  is  needful  for  it  to  the  extent  decreed  by  Him, 
 and  that  although  animals  have  a  species  of  ideation,  and 
 which,  to  a  certain  extent,  may  be  of  the  conscious  kind,  it  is 
 not  intellectual  as  in  man,  but  only  sufficient  for  the  perform- 
 ance of  what  God  created  it  to  effect. 
 
 No  doubt  in  the  lowest  creatures,  the  action  of  the  will  is 
 mostly  reflex,  though  in  matters  of  choice  it  may  be  in  a 
 manner  free,  according  to  the  limited  capacity  of  the  Instinc- 
 tive Mind. 
 
 Anyhow,  it  is  not  free  and  intellectual,  but  simply  regulates 
 
268  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 the  acts  of  the  organism,  according  to  its  animal  wants  :  but 
 in  the  ascending  scale  of  organization,  as  the  brain  is  found 
 bigger,  the  power  and  scope  of  the  will  increases. 
 
 But  yet  in  the  highest  brutes  all  the  acts  are  either  instinc- 
 tive or  reflex. 
 
 The  will  acts,  it  is  true,  and   affects  judgment,  choice,  me- 
 mory, &c.,  according  to  the   wants  and  surroundings    of  the 
 creature,  but  yet  not  through  intellectual  freewill  and  ideation. 
 
 The  fox  knows  where  to  get  a  chicken  ;  but  the  act  of  will 
 which  causes  the  fox  to  seek  and  take,  is  not  an  act  of  intelli- 
 gence, as  in  man,  and  cannot  spring  from  the  same  kind  of  will 
 and  reasoning  power.  It  is  no  more  than  the  working  of  the 
 Instinctive  Mind,  in  a  ivay  ive  cannot  understand,  and  is  no 
 higher  an  act  than  that  of  the  bee  in  collecting  and  storing 
 honey,  and  knowing  how  and  where  to  get  it. 
 
 In  each  case,  if  the  fox,  or  the  bee  reasoned  on  the  matter 
 in  the  same  way  as  man  can,  they  would  be  no  longer  foxes 
 and  bees — but  deformed  men. 
 
 It  is  a  great  mystery,  but  there  is  the  fact.  Their  minds 
 and  mode  of  mind  must  differ  radically  from  that  of  man,  for 
 if  they  did  all  the  wonderful  things  they  can  do,  by  means  of 
 intellect,  then  it  would  seem  that  in  some  respects,  they  must 
 be  cleverer  than  he  is,  for  some  creatures  seem  to  have  facul- 
 ties that  man  does  not  possess.  And  this  being  the  case,  if 
 animals'  minds  were  similar  in  kind  to  man's,  they  ought,  by 
 free  evolution,  to  have  got  qualities  they  do  not  possess,  but 
 which  man  has  ;  especially  as  many  of  such  creatures  are  far 
 more  ancient  than  man. 
 
 Then  again,  if  animals  had  found  out  by  their  own  minds,  as 
 conditioned  by  necessity,  how  to  will,  and  to  do,  all  the  acts 
 that  we  call  instinctive,  it  is  quite  clear  to  me,  we  should  in 
 such  case,  see  many  more  "  Instincts "  in  various  creatures 
 than  we  do  ;  and  that  those  we  do  see  would  not  be  so  fixed 
 and  limited  in  their  mode  and  action. 
 
 But  it  may  be  asked  if  "  Instincts  "  exist  simply  as  endowed 
 by  God,  how  is  it  that  animals,  under  domestication,  can  have 
 their  Instinctive  wills  altered  ? 
 
WILL.  269 
 
 Take  the  case  of  the  Pointer,  which  may  be  taught  to 
 "stand  and  point"  partridges,  &c.,  instead  of  following  his 
 Instinct  to  capture  the  game  for  himself.  The  reply  is,  that 
 the  Instinctive  mind  of  the  Pointer  may  be  perverted  and 
 bent  to  man's  uses  by  man,  just  the  same  as  he  is  able  to  bend 
 to  his  use  thousands  of  other  things  in  the  world.  God 
 endowed  man  with  dominion  over  the  things  of  the  earth, 
 within  certain  limits.  (See  "  Variation^''  Vol.  IV.)  But 
 beyond  those  limits,  man  cannot  go.  Nor  can  any  creature  as 
 instructed  by  him  transcend  these  limits.  Why,  if  the 
 Pointer  did  what  man  has  taught  him  to  do  in  any  other  way 
 than  as  a  somewhat  altered  mode  of  performing  his  natural 
 instinct — that  is  to  say  ;  if  the  dog  did  what  man  has 
 instructed  him  to  do,  in  consequence  of  his — the  dog's — reason 
 being  impressed  intellectually — why  then,  in  such  case  the  dog 
 would  be  a  dog  no  longer.  He  would  be  simply  a  deformed 
 man, — or  a  man  in  dog-like  form. 
 
 h.  Life-causing  will. 
 
 This  is  that  part  of  the  Organic  Mind  which  is  really 
 the  Vital  Force,  and  causes  matter  to  obey  its  life-giving 
 behests  in  an  "  unconscious  "  manner.  (Refer  to  "  Organic 
 Mind.") 
 
270  SCIENCE  A  STRONGHOLD  OF  BELT  Eh. 
 
 CHAPTER  IX. 
 
 Memory  —  Imagination  —  Conscience    and    the    Moral 
 Sense — Intuition — Innate  Ideas — Invention. 
 
 Memory — Imaojination — Conscience  and  the  Moral  Sense — Other 
 qualities  of  Mind  supposed  to  be  possessed  bj  animals — Intuition, 
 or   Innate  Ideas — Faculty  of  Invention. 
 
 Memory,  I  believe,  is  a  quality  or  function  possessed  by  each 
 of  the  four  descriptions  of  mind  I  have  ventured  to  distinguish, 
 in  the  article  on  "  Reason  and  Instinct^''  as  being  essentially 
 different.  Its  powers  of  course  vary  very  much  in  different 
 species,  and  even  in  individuals  of  the  same  species. 
 
 To  illustrate  my  meaning  I  will  give  examples  of  memory,  as 
 occurring  in  all  four  of  what  I  consider  as  the  fundamental  sorts 
 of  mind. 
 
 1st.  The  Memory  of  the  Conscious  Intellectual  Mind:  as  when 
 we  voluntarily  recall  any  previously- known  idea,  or  fact,  or 
 circumstance. 
 
 2ndly.  TJte  Memory  of  the  "  Unconscious "  Intellectual 
 Mind. 
 
 We  have  instances  of  this  in  cases  where  we  have  in  vain 
 voluntarily  tried  to  remember  a  name  or  fact,  and  having  given 
 it  up  in  despair,  the  wished-for  remembrance  suddenly  reveals 
 itself  to,  or  flashes  on  the  consciousness,  even  though  we  may 
 at  the  time  be  voluntarily  thinking  of  or  doing  something  that 
 has  no  connexion  with  the  idea  that  had  been  forgotten. 
 
 3rdly.   Tlie  Memory  of  the  Instinctive  Mind. 
 
 This  kind  of  memory  I  believe  is  that  by  which  in  both  man 
 and  animals  the  remembrance  of  effects  or  circumstances  that 
 
MEMORY.  271 
 
 have  on  previous  occasions  ministered  or  conduced  to  pleasure 
 or  to  pain,  are  involuntarily  or  automatically  recalled  to  the 
 mind  by  means  of  sense  impressions,  and  the  working  of  asso- 
 ciated ideas  as  set  in  action  by  the  sight,  the  hearing,  the 
 taste,  the  smell,  or  the  touch.  Thus,  to  instance  an  old 
 proverb,  "A  dog  that  has  once  burnt  his  tail  shuns  the  fire;" 
 or  the  man  who  has  once  had  a  tooth  out  gives  an  involuntary 
 shudder  at  the  sight  of  the  dentist's  front  door. 
 
 Conversely,  the  hungry  hare  recollects  the  luscious  field  of 
 swedes  half  a  mile  off.  And  so  on,  as  to  a  thousand  other 
 instances  that  might  be  cited. 
 
 4tlily.  The  Memory  of  the  "  Unconscious''^  part  of  the  Organic 
 Mind. 
 
 This  form  of  memory  is,  I  have  no  doubt,  ever  active  in  a 
 multitude  of  ways,  and  frequently  manifests  itself  consciously. 
 For  example,  you  sit  "in  a  draught,"  and  immediately  the 
 memory  of  your  "body  mind"  reveals  to  your  conscious  mind 
 by  certain  sensations  identical  with  similar  sensations  expe- 
 rienced at  a  previous  time,  that  you  are  "  catching  cold,"  and 
 had  better  move. 
 
 Or  there  is  the  case  of  surfeit.  In  youth  you  may  on  a 
 certain  occasion  have  eaten  too  much  "  treacle "  or  "mock- 
 turtle  soup,"  and  been  made  ill,  the  consequence  being  that 
 perhaps  for  years  afterwards  the  very  sight  or  even  naming  of 
 such  things  will  occasion  an  involuntary  qualm — the  fact  being 
 that  the  part  of  the  "  Unconscious  Mind  "  ministering  to  the 
 stomach  and  its  parts  and  functions,  remembers  the  upset.  This 
 assertion  may  be  derided,  but  how  else  can  you  explain  the 
 fact  of  involuntai^y  i-epulsion  to  certain  kinds  of  food  which 
 have  previously  disagreed  w^ith  you,  and  which  on  a  given 
 I'uture  occasion  you  may  fiud  it  convenient  and  desirable  to 
 partake  of  but  cannot,  for  the  very  rebellion  of  your  involuntarily- 
 arising  sensations. 
 
 This  subject  might  be  much  enlarged  on  by  further  illus- 
 tration, suffice  it,  the  lower  you  go  in  the  scale  of  creation,  the 
 more,  doubtless,  the  "memory  of  the  unconscious  part  of  the 
 Organic  Mind  "  comes  into  play. 
 
272  SCIENCE  A  STROXGHOLD  OF  BELIEF. 
 
 I  may  remark,  however,  before  quite  leaving  the  subject, 
 that  it  is  doubtless  the  action  of  "  Unconscious  Memory  "  of  all 
 kinds  which  powerfully  influences  "habit."  (See  ^' Habit,'' 
 Vol.  IV.) 
 
 Imagination. — This  is  a  faculty  which  mostly  is  peculiar 
 to  man,  or  if  possessed  in  any  degree  by  animals  must  be  in 
 them  of  a  diiferent  sort  or  quality  to  that  of  man.  It  is,  I 
 believe,  resident  in  the  "  unconscious  "  part  of  the  mind,  giving 
 flashings  of  its  working  to  the  conscious  mind,  and  capable  in 
 some  individuals  of  being  enormously  enhanced  in  its  range 
 and  direction  by  the  behests  of  the  voluntary  mind. 
 
 But  this  faculty  of  imagination  which  is  possessed  by  man 
 to  such  a  marvellous  degree,  must  be  very  feeble  in  animals  ; 
 although  I  cannot  quite  see  how  they  could  forecast  danger, 
 &c.,  unless  they  had  some  slight  amount  of  imagination  ;  still 
 it  might  be  said  that  forecasting  danger  is  only  a  result  of 
 animal  reasoning,  concerning  certain  present  facts  that  memory 
 and  experience  tell  the  creature  may  lead  on  to  other  things 
 of  a  dangerous  or  painful  nature.  Nevertheless,  and  however 
 this  may  be,  it  is  quite  certain  that  even  if  animals  do  possess 
 a  feeble  kind  of  imagination  it  must  be  of  a  different  sort  and 
 quality  to  that  of  man,  or  they  would  imagine  how  to  make 
 improvements  in  their  various  dwellings,  and  in  their  habits 
 and  doings,  and  would  make  tools,  and  invent  articulate  lan- 
 guage, and  do  a  host  of  things  which  they  do  not  do,  so  as  to 
 exalt  and  better  their  positions  in  the  world.  (See  "  Faculty  of 
 l7ivejition.'") 
 
 In  short,  animals  if  they  possessed  a  faculty  of  imagination 
 anything  like  man's  in  sort  or  quality,  would  be  more  like  men 
 than  they  really  are. 
 
 In  expressing  this  opinion  I  know  many  stories  have  been 
 told  in  regard  to  dogs'  "  imaginations  "  in  respect  to  their 
 dreams,  and  modes  of  play,  &c. ;  but  as  to  dogs'  dreams  if  they 
 occur  at  all,  I  believe  they  are  only  reflex,  as  caused  by 
 bodily  sensations,  or  as  set  up  by  sensori-motor  animal 
 ideas. 
 
 As  to  imagination  as  influencing  their  gambols,  &c.,  these  in 
 
CONSCIENCE  AND  THE  MORAL  SENSE.  273 
 
 1117  opiuioii  are  set  up  by  sense  impressions,  and  act  in 
 an  automatic  manner  for  the  securing  of  pleasure,  or  other 
 advantages  according  to  the  endowed  instinctive  faculty  re- 
 sident in  the  organism  for  the  suitable  procurance  of 
 such. 
 
 Conscience  and  the  Moral  Sense. — I  shall  say  a  few  words 
 here  on  this  score,  in  regard  to  their  possession  or  non-posses- 
 i^ion  by  animals  ;  but  in  reference  to  their  occurrence  in  man, 
 I  must  defer  such  discussion  till  we  come  to  "  Freewill, "  in 
 Vol.  V. 
 
 Those  persons  who  would  exalt  the  dog  to  a  place  little 
 inferior  to  man  in  regard  to  his  mental  powers,  tell  no  end  of 
 stories  to  prove,  as  they  think,  that  dogs  possess  conscience  and 
 a  sense  of  duty. 
 
 A  dog,  for  example,  is  dirty  in  a  room;  or  he  quarrels  with 
 a  dog  you  wish  him  to  beat  peace  with;  or  he  steals  a  mutton- 
 chop,  &c.  &c.  The  next  time  he  sees  his  master  he  hangs  his 
 head,  and  drops  his  tail,  instead  of  showing  joy  as  usual.  And 
 this,  the  dog  enthusiast  says,  is  evidence  of  conscience  and 
 remorse  at  lapse  of  duty  !  I  say.  Not  a  bit  of  it — it  is  all  the 
 result  of  fear  and  memory  acting  together.  On  previous  occa- 
 sions he  has  been  beaten,  or  scolded,  or  looked  angry  at  for 
 doing  such  things,  and  so  when  he  has  transgressed  he  fears  a 
 recurrence  of  punishment  or  reproval. 
 
 It  is  then  merely  the  actiofl  of  the  dog's  Instinctive  Mind, 
 which  produces  the  conduct  which  the  dog  admirer  looks  on 
 as  intellectual  action.  The  dog  dreads  the  bodily  pain  of 
 beating,  or  of  receiving  your  black  looks,  instead  of  enjoying 
 your  smiles  and  caresses,  and  the  dog  has  a  keen  appreciation 
 of  pleasure. 
 
 Then  again,  it  has  been  thought  the  dog  has  some  sense  of 
 moral  responsibility  ;  but,  in  my  opinion,  I  think  all  apparent 
 evidences  of  such  may  be  explained  away  in  the  same  manner 
 as  above.  What  are  thought  to  be  indications  of  a  sense  of 
 moral  responsibility,  are,  in  fact,  but  manifestations  of  fear,  or 
 joy,  after  having  done  a  thing,  Avhich  memory  tells  the  animal 
 through  its  Instinctive  Mind,  has  on  previous   occasions   been 
 
 T 
 
274  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 visited    by    castigation,  or  reproof ;    or,  on  the  contrary,  by 
 caresses. 
 
 No !  conscience  ;  and  the  sense  of  duty  ;  and  of  moral  re- 
 sponsibility cannot  be  felt  by  the  dog,  because  they  are  the 
 result  of  the  workings  of  "  Intellectual  Mind  " — a  form  of 
 mind  which  the  dog  has  not  got. 
 
 They  are  possessed  by  man  alone,  and  even  by  him  more 
 and  more,  as  his  mind  is  cultured  and  spiritualized  by  religion. 
 Savage  men  even,  in  some  cases,  do  not  appear  to  possess  them 
 to  any  marked  degree  :  but  this  is  in  my  opinion,  because  they 
 are  deo-raded,  and  dearenerated  men  :  hut  he  it  noted  most 
 importantly,  that  in  all  men  these  faculties  if  deficient,  are  al- 
 ways caj)able  of  being  cultivated  and  enhanced  ;  and,  like  the 
 other  intellectual  faculties  in  man,  may  be  more  and  more 
 developed  if  fostered  and  trained  aright,  and  are  then  capable 
 of  becoming  more  and  more  intellectual  and  spiritualized  up 
 to  the  limit  possible  as  by  ordainment. 
 
 Other  qualities  of  mind  possessed,  or  supposed  to  be 
 possessed  by  Animals,  such  as  jealousy,  patience,  hope,  in- 
 dustry. 
 
 No  doubt  these  are  possessed  more  or  less  by  some  animals 
 and  creatures,  but  then,  as  I  hold,  they  cannot  he  felt  in  an 
 intellectual  sense — they  are  the  feelings  and  ideas  of  the  "  Body''"' 
 or  ^'^ Instinctive  Mind :^''  and  when  they  are  not  distinctly  innate, 
 as  industry  is,  for  example,  in  the  Ant  and  Bee,  and  as  seen 
 in  the  laborious  feeding  of  the  young  by  many  birds,  &c. — I 
 say,  when  they  are  not  unmistakably  innate,  they  spring  from 
 that  faculty  o^  policy,  for  the  benefit  of  the  individual  animal's 
 welfare,  which  is  a  part  of  the  faculty  of  the  Instinctive  Mind 
 common  to  all  creatures,  and  especially  to  those  that  associate 
 in  bands,  and  flocks,  and  societies.  (See  ^'Illustrations  of  In- 
 stinct,'''' &c.) 
 
 Intuition,  or  Innate  Ideas. — It  has  often  been  discussed 
 whether  Infants,  or  the  young  of  any  creatures,  are  born  with 
 "  Innate  ideas  " — that  is,  with  certain  ideas  latent  in  them. 
 
 Now  it  appears  to  me  that  this  old  bone  of  contention  has 
 been  quarrelled  over  more  than  it  need  have  been,  for  it  seems 
 
INNATE  IDEAS  IN  MAN  275 
 
 quite  certain  that  there  must  be  an  inherent,  inborn,  faculty 
 for  producing  ideas  of  a  certain  kind  and  quality  (see 
 *■'  Unconscious  Mind "),  or  we  should  not  see  such  remark- 
 able differences  in  disposition,  genius,  tastes,  &c.,  in  man 
 — and  such  marked,  and  particular,  and  fixed  instincts, 
 as  are  shown  by  hosts  of  creatures  even  from  the  moment 
 of  birth. 
 
 Innate  Ideas  in  Man  — Any  one  who  has  been  a  parent,  or 
 a  nurse,  knows  how  remarkably  the  children  of  the  same 
 family  are  seen  as  their  minds  gradually  develope,  to  differ  in 
 dispositions  and  various  traits,  and  ways,  even  although  always 
 with  the  same  friends  and  attendants,  and  reared  just  in  the 
 same  manner.  Then  how  different  their  talents  may  be  :  and 
 how  vastly  their  tastes  may  A^ary.  No  amount  of  education 
 will  turn  a  dull  child  into  a  clever  one  ;  and  no  training,  how- 
 ever persevered  in,  will  give  a  child  a  taste  that  it  has  no 
 natural  inclination  for.  Nor,  on  the  contrary,  can  genius,  or 
 alas  I  sin  !— or  tastes,  or  natural  bent  of  mind — be  crushed  out 
 entirely :  all  the  natural  innate  powers  "  will  out "  in  some 
 way,  or  other  (see  "  Heredity^''  "  iSm,"  "  Freewill,'"  in  suc- 
 ceeding volumes).  No  doubt  some  of  these  innate  mental 
 tendencies  may  be  checked  and  modified,  and  in  great  measure 
 suppressed  if  so  avilled  by  the  individual;  and  even  genius  will 
 languish  if  neglected. 
 
 But  conversely  all  these  natural  tendencies  may  be  developed 
 and  increased  in  power,  by  cultivating  them  either  for  good  or 
 for  evil. 
 
 Yet  no  man  can  entirely  alter  his  disposition,  or  his  genius 
 — no  man  can  make  himself  a  genius  in  Literature,  in  Science, 
 or  in  Art — no  man  can  make  himself  a  Shakespeare — a  Newton 
 — or  a  Murillo — nor  can  any  man  by  his  own  will  make  him- 
 self a  Joseph  or  a  Paul  in  purity  and  religion. 
 
 In  regard  to  natural  tastes,  I  may  mention  a  personal 
 anecdote. 
 
 My  late  brother  and  myself  had  identical  surroundings  in 
 our  childhood,  yet  he  loved  books  and  learning,  and  as  a  boy 
 became  a  capital  classic  by  voluntary  application  and  industry. 
 
 T  2 
 
276  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 But  a  further  trait  was,  that  he  had  no  taste  for  Natural  His- 
 tory, or  sport. 
 
 On  the  contrary,  I  hated  books  of  all  kinds,  yet,  different 
 from  my  brother,  I  had  an  innate  taste  for  Natural  History 
 and  especially  for  wild  birds,  whose  names  and  habits  I  very 
 early  in  life  became  intimately  acquainted  with — indeed,  it  was 
 a  passion  with  me.  Also  (unlike  my  brother  who  never  fired 
 off  a  gun)  I,  from  my  earliest  recollection,  was  always  ar- 
 dently interested  in  guns  and  gunpowder,  and  at  thirteen  was 
 '•'  a  shot." 
 
 Innate  Ideas  in  Animals. — There  can  be  no  doubt  as  to  the 
 possession  by  animals  of  "  Innate  Ideas T 
 
 How,  otherwise  could  the  chick  know  what  food  to  pick  up 
 soon  after  it  is  hatched,  and  how  to  do  it,  even  to  the  snatch- 
 ing up  of  insects  with  certainty  of  aim  ?  And  how,  other- 
 wise, could  it  be  in  regard  to  all  the  multiplicity  of  special 
 Instincts  (see  "  Tlie  Pure  Instincts'),''^  and  ways,  and  doings  dis- 
 played specifically,  by  the  hosts  of  animated  creatures — each 
 according  to  its  kind  — and  each  witliout  teaching? 
 
 No  doubt,  too,  the  higher  brutes  have  different  dispositions, 
 and  slightly-differing  habits  and  ways  ;  but  this  is  not  so 
 jnarked  as  in  man,  and  strictly  limited  in  extent,  even  when 
 man  brings  to  bear  on  them  his  influence  and  teaching  ;  for 
 we  see,  even  with  the  dog  and  cat,  they  are  not  vastly  changed 
 from  their  natural  promptings  and  ways. 
 
 But  here  the  Materialist  may  interpose  and  say,  "  You  are 
 giving  yourself  a  great  deal  of  trouble  to  prove  what  I  do  not 
 dispute,  but  then  I  believe  all  these  differences  depend  simply 
 on  the  kind  of  material  brain  structure  inherited  by  man  or 
 any  creature  from  his  or  its  parents." 
 
 I  answer,  this  might  be  so,  Materialist,  and  would  certainly 
 be  so,  if  you  could  prove  that  there  is  no  such  thing  as 
 "  Spirit  :"  but  as  the  Materialist  cannot  disprove  its  existence, 
 and  as  in  my  opinion  life  and  mind  and  their  doings  cannot  be 
 reasonably  explained  and  accounted  for  unless  by  granting  its 
 existence,  why  then  I  think  it  becomes  abundantly  clear  that 
 "  Innate  Ideas  "  and  the  power  of  making  them  manifest,  arises 
 
''FACULTY  OF  INVENTION:'  277 
 
 Dot  simply  aDcI  solely  from  the  particular  construction  of  brain 
 cells  (important  as  that  is)  and  their  number,  &c.,  but  chiefly 
 from  the  constitution  and  endowment  by  God,  and  the  working 
 by  His  laws-  of  the  kind  of  "  Spirit  or  Mind  "  which  animates 
 the  creature,  specialized  for  such  animal,  but  varying  in  dif- 
 ferent species  according  to  that  limited  capacity  for  variation 
 which  God  has  ordained.     (See  "  Variation,''^  Vol.  IV.) 
 
 It  is  not,  I  would  observe,  that  I  deny  altogether  the  influence 
 of  brain  structure,  but  that  I  hold  that  the  primary  and  essen- 
 tial factor  in  the  differences  of  mind  in  man  and  animals  depends 
 on  the  sort  of  spirit  or  specialized  mind  possessed  by  the  species. 
 
 "  Faculty  of  Invention." — This  is  the  sole  prerogative  of 
 man,  as  will  most  clearly  be  seen  when  we  come  to  the  chapter 
 on  "  The  Pure  Instincts:^ 
 
 Indeed  if  animals  did  possess  it  there  would  be  no  end  to 
 their  devices,  and  we  should  not  see  the  definite  sameness  in 
 regard  to  their  specific  actions,  habits,  sorts  of  habitations, 
 nests,  &c.,  each  of  wdiich  is  at  present  so  fixed  that  you  can 
 tell  the  species  of  creature  that  made  a  certain  nest,  &c.,  simply 
 by  looking  at  it. 
 
 And  so  as  to  habits,  gait,  gestures,  cries,  &c.  &c. 
 
 Oh!  but  the  Materialistic  Evoluitonist  may  say,  "  the' Facultt/ 
 of  Invention'  is  one  that  has  evolved  in  man  by  a  late  and 
 high  development,  and  would  not  be  expected  to  be  found  in 
 creatures  evolutionally  lower  than  man."  Then  let  me  ask  if 
 "  Invention  "  came  by  evolution,  how  is  it  that  such  low  crea- 
 tures as  even  "  caddice  worms  "  have  a  semblance  of  it — fixed 
 though  it  be  and  invariable — and  are  enabled  thereby  to  make 
 their  wonderful  cases  of  minute  stones,  &c.  And  so  of  all 
 creatures  that  make  nests,  habitations,  &c. 
 
 No  !  no  !  Evolutionist,  "  the  free  faculty  of  Invention  "  is  an 
 endowed  power,  and  possessed  only  by  man;  for  all  other  ani- 
 mated creatures  than  he  of  God's  creation,  only  construct  and 
 do  according  to  their  specialized  and  limited  and  particular 
 instincts. 
 
 For  example,  the  Weaver  and  Tailor  birds  make  their  nests, 
 the  Bower  bird  its  bower,  the  Mole  its  fortress,  the  Beaver  its 
 
278  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 habitation,  and  the  White  Ant  its  wondrous  city, — all  not 
 because  these  several  creatures  themselves  invented  the  way 
 to  construct  such  amazing  works,  but  because  God  endowed 
 them  with  the  special  Instincts  necessary  to  effect  the  same  : — 
 nor,  I  may  add,  are  these  several  works,  according  to  the  species, 
 ever  altered  or  improved  on. 
 
 I  may  add  that  the  absence  of  the  faculty  of  invention  in 
 animals  is  a  strong  proof  of  their  not  possessing  '■^Imagination,'''' 
 as  I  have  already  argued  in  my  article  on  that  subject,  for  in 
 order  to  invent  there  must  be  present  the  power  of  definitely 
 imaginins;. 
 
CHAPTER  X. 
 Language. 
 
 Language — Abstract  ideas — Signs,  notes,  cries,  and  vocal  language — 
 Parrot  and  dog  talk — Animals  have  a  language — Human  language  ; 
 Avords,  ideas — Common  terms — Words  arise  in  the  mind  in  two 
 ways — Simple  ideas — Abstract  ideas — Conscious  thought  impossible 
 without  abstraction — Forgetting  of  words — Abstract  ideas  in 
 animals — An  animal's  abstract  ideas  not  so  vivid  as  to  form  a  word 
 — Animals  must  have  a  sort  of  abstract  reasoning  faculty — Sceptic 
 cannot  agree  to  essential  dissimilarity  of  mind  in  men  and  animals 
 — Summary  as  to  abstract  ideas — Thoughts  and  actions  that  can  be 
 effected  without  words — Inward  talking  to  oneself — Sportsman 
 climbing — Consciousness  in  animals — Infants'  thoughts  without 
 words — Origin  of  Language  in  Man — Naming — Max  Miiller 
 "  roots  " — Peason  why  men  can  talk. 
 
 In  no  respect  is  the  difference  more  clearly  shown  in  the 
 quality  and  kind  of  mind  possessed  by  man  and  by  aniixa]s 
 respectively,  than  in  the  faculty  of  vocal  articulate  speech. 
 The  very  fact  alone  that  man  only  possesses  this  faculty,  in  the 
 capability  of  being  able  to  convey  intellechicd  ideas  to  his 
 fellows  by  means  of  vocal  sounds,  is,  I  hold,  a  proof  that  what- 
 ever degree  of  mind  a  brute  may  possess,  its  quality  and  kind 
 must  be  different  to  that  of  man.  And  I  ihink  so  for  this 
 reason,  that  as  we  know  many  animals  can  communicate  with 
 their  kind  by  vocal  sounds,  such  as  the  cluck-cluck  of  the  hen, 
 bleating,  barking,  neighing,  &c. ;  it  follows  that  if  fowls,  sheep, 
 dogs,  and  horses  did  form  ideas  of  a  similar  qncdity  to  those  of 
 man — that  is,  intellectual  ideas — they  would  be  able  to  express 
 them  in  the  same  way  as  man  does,  by  vocal  sounds,  and  would 
 not  confine  their  calls  and  notes  merely  to  the  limited  uses  of 
 
28o  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 calliDg  their  kind,  giving  indications  of  alarm  or  pleasure,  &c., 
 but  would  form  an  articulate  language. 
 
 To  me  it  appears  little  less  than  a  necessity  that  if  a  hen 
 called  her  brood  in  consequence  of  an  intellectual  idea  arising 
 in  her  mind  similar  to  what  a  human  mother  miijht  think 
 under  like  circumstances,  then  that  other  ideas  needful  to 
 be  conveyed  to  the  chicks  would  be  expressed  by  other 
 sounds. 
 
 But  it  may  be  said  that  this  is  the  case,  and  that  hens  have 
 cries  of  alarm,  endearment,  &c.  But  whatever  may  be  the 
 extent  of  the  fowl  language  we  have  no  reason  to  believe  that 
 it  extends  beyond  the  range  of  giving  utterance  to  a  few  signs 
 of  animal  sensations,  instincts,  wants  and  warnings,  and  that 
 it  does  not  reach  as  far  as  the  intellectual.  To  prove  this, 
 and  to  show  that  the  hen's  vocal  soundings  do  not  extend 
 beyond  a  few  significations,  I  think  it  will  be  sufficient  to 
 draw  attention  to  the  fact  that  the  chick  understands  them  all 
 ly  intuition  directly  it  is  hatched,  and  has  not  to  be  taught 
 their  meanings  as  a  child  has  to  be  taught  intellectual  word 
 ideas.  To  me  it  is  clear  that  the  hen  utters  her  cries  by 
 endowed  intuition,  and  the  chick  comprehends  them  in  the 
 same  way,  and  that  whatever  mental  action  there  is,  is  chiefly 
 of  an  automatic  and  not  intellectual  kind. 
 
 And  this  same  argument  extends  to  all  creatures  capable  of 
 making  "  signs,"  "  notes,"  or  "  cries." 
 
 If  animals  thought  in  the  same  way  as  man  thinks,  they 
 would  of  necessity  have  a  language,  and  that  language  would 
 of  necessity  be  vocal  in  all  creatures  capable  of  making  sounds 
 by  the  voice,  if  their  ideas  were  of  similar  quality  and  kind  to 
 those  of  man.  I  say  "  of  necessity  vocal,"  because  if  animals 
 can  communicate  such  important  ideas  as  we  know  they  do,  as 
 to  the  finding  of  food,  of  danger,  &c.,  by  means  of  vocal  sounds, 
 it  follows  that  they  would  communicate  other  ideas  also  in  a 
 similar  way  if  they  formed  any.  Like  causes  (evolutionally 
 certainly)  ought  to  produce  like  effects,  and  therefore  if  dogs, 
 apes,  elephants,  and  hens,  can  think  like  man,  and  as  we  know 
 they  can  give  expression  to  their  animal  ideas — such  as  calling 
 
LANGUAGE.  281 
 
 their  young,  &c. — by  means  of  vocal  sounds,  why  it  follows  as  a 
 matter  of  necessity  that  they  ought  to  express  all  their  thoughts 
 by  a  vocal  language,  supposing  they  possessed  intellectual 
 ideas  such  as  those  of  man.  But  we  have  no  evidence  of 
 animals  possessing  such  an  articulate  language;  and  surely  if 
 it  existed,  man  must,  in  his  close  association  with  the  above- 
 named  animals,  and  with  his  keen  powers  of  observation, 
 have  detected  and  interpreted  some  of  their  words  long  ere 
 this. 
 
 Moreover,  if  man  has  "evolved"  from  a  brute  by  self-action, 
 and  got  his  language  by  improved  evolution,  and  not  by  new 
 creation,  then  it  logically  follows  that  all  creatures  in  such  case 
 l)elow  him  and  capable  of  vocalization  ought  to  possess  an 
 articulate  language,  imperfect  though  it  might  be  in  its  range 
 and  flexions. 
 
 But  logical  though  it  may  be  that  if  animals  could  express 
 some  "  intelligible  "  ideas  by  sounds,  that  they  would  express 
 all  they  possessed  by  that  same  channel, — yet  for  the  sake  of 
 argument  we  will  suppose  that  they  can  express  some  ideas  by 
 sounds,  and  others  by  minute  differences  of  gesture,  or  eye- 
 glance,  or  smell,  or  touch  (as  by  antennae),  or  other  signs  or 
 modes  we  cannot  divine. 
 
 Well,  if  we  admit  that,  still  we  cannot  nevertheless  arrive  at 
 the  conclusion  that  animals,  although  they  can  communicate 
 certain  animal  ideas  connected  with  bodily  sensations  and 
 requirements,  have  any  intellectual  ideas  or  language. 
 
 And  we  may  be  sure  of  this  ;  for  if  otherwise,  as  argued 
 over  and  over  aorain  in  this  book,  animals  would  act  differentlv 
 to  what  they  do,  and  would  improve. 
 
 It  has  been  said  that  apes  and  dogs  do  not  talk  because  their 
 vocal  organs  and  mouths  and  tongues  are  differently  shaped  to 
 those  of  man.  But  the  apes  are  not  very  ditfeient,  and  in 
 regard  to  dogs  it  is  stated  by  Youatt  ("  CasselVs  Natural 
 History,''^  Vol.  IT.  p.  113)  that  a  dog  was  once  "  taught  to  articu- 
 late no  fewer  than  thirty  words,"  but  it  was  necessary  that  the 
 words  should  be  repeated  to  him  each  time,  and  then  he 
 repeated  them  after  his  preceptor.     (See  ^^ Imitation") 
 
282  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 This  shows  at  once  that  the  dog  though  he  has  the  mechanical 
 faculty  of  pronouncing  words  cannot  understand  them  intel- 
 lectually, or  he  would  from  his  long  association  with  man  have 
 learnt  man's  language,  and  would  be  able  to  converse  with 
 him. 
 
 As  to  his  obeying  man  when  he  says  "  Go  fetch  !"  "  Rats  !'' 
 &c.,  those  words  are  understood  and  obeyed,  not  from  intel- 
 lectual comprehension  but  from  association  of  ideas  (see  further 
 on),  by  the  action  of  the  Instinctive  Mind,  and  the  dim  kind  of 
 reason  with  which  it  is  endowed.  The  do^  acts  partly  by  his 
 dim  kind  of  reasoning  faculty,  but  doubtless  in  great  part 
 automatically,  and  what  he  does  is  not  for  intellectual  reasons, 
 but  for  his  own  benefit  (viz.,  pats  and  other  modes  of  approval, 
 productive  of  canine  pleasure). 
 
 In  my  opinion  all  the  acts  that  dogs  can  accomplish  that  are 
 not  strictly  natural  to  them,  are  but  distortions  of  natural  acts, 
 and  powers  and  habits  brought  about  by  teaching,  or  imitation, 
 and  for  the  relief  or  avoidance  of  pain  and  danger,  or  for  the 
 procurance  of  gratification  of  natural  body  sensations  or  animal 
 emotions. 
 
 Then  the  parrot  too  can  articulate  human  words,  but  we 
 know  it  cannot  understand  them  intellectually,  or  it,  like  the 
 dog,  would  learn  man's  language  by  living  wath  him,  and  be 
 able  to  converse  intellectually — in  at  least  a  simple  manner. 
 
 In  each  of  the  above  cases,  however,  it  is  quite  clear,  the 
 words  are  only  articulated  mechanically  by  imitation,  and 
 though  the  parrot  and  the  dog  may  learn  to  associate  certain 
 words  with  certain  objective  impressions,  still  we  may  be  certain 
 they  do  not  cotnprehend  intellectually. 
 
 And  yet,  notwithstanding  all  this,  I  am  quite  ready  to 
 admit,  as  must  every  person  who  has  observed  the  lower  crea- 
 tures closely,  that  from  the  highest  brute  perhaps  to  the  very 
 lowest  form  of  creature,  there  is  a  mode  of  communicating 
 certain  ideas  or  bodily  wants  to  one  another. 
 
 How  this  is  executed  I  will  not  say  for  certain ;  whether  it 
 be  by  sound,  or  touch,  or  smell,  or  look,  or  gesture,  or  sign  of 
 any  kind,  and  it  may  vary  in  mode  in  different  creatures.     All 
 
HUMAN  LANGUAGE.  283 
 
 I  contend  is,  that  for  the  reasons  I  have  given  in  many  parts 
 of  this  book,  such  ideas  cannot  be  of  the  intellectual  kind. 
 
 One  thing,  however,  we  may  be  certain  of  in  the  case  of  the 
 ape  and  dog,  that  it  cannot  be  vocal  in  any  considerable  degree, 
 or  man  by  his  close  observation  of  those  creatures  would  have 
 learnt  their  language  by  this  time,  as  a  man  can  learn  any 
 liuman  language  by  associating  with  its  users,  even  although 
 on  first  joining  them  he  did  not  know  a  word  of  their  lan- 
 guage. And  we  may  say  even  farther,  that  supposing  animals 
 conversed  by  any  physical  signs,  as  by  movements  of  paws,  or 
 tail,  &c.,  or  eye-glances,  or  other  signals,  it  is  impossible  to 
 conceive  but  that  man  with  his  acute  powers  of  observation 
 would  have  detected  such  by  this  time,  if  they  could  by  such 
 means  express  anything  further  than  bodily  sensations.  And 
 thus  man  would  be  able  to  comprehend  their  language  and  per- 
 ceive more  meaning  in  the  wagging  of  the  tail,  &c.  &c.,  than  is 
 now  apf)arent;  and  at  present  we  cannot  say  that  the  wagging 
 of  the  tail,  or  its  depression,  or  the  bark,  or  the  whine,  or  the 
 sparkling  glance,  or  the  fierce  scowl,  mean  anything  more  than 
 the  expression  of  the  animal's  bodily  sensations  or  the  ideas  of 
 the  animal  mind. 
 
 No  !  in  my  opinion  animals  can  do  no  more  than  communi- 
 cate ideas  connected  with  bodily  sensations  and  animal 
 requirements,  according  to  the  limit  of  their  animal  non-intel- 
 lectual reasoning  powers. 
 
 Having  made  these  general  remarks  on  this  most  important 
 subject,  let  us  now  consider  the  matter  in  detail. 
 
 Human  language  is  the  outcome  of  simple  or  abstract  ideas 
 Ibrmulated  into  words  and  given  utterance  to  by  vocal  sounds. 
 
 A  word  then  is  a  sign  for  an  idea,  and  may  be  considered  as 
 being  an  idea  crystallized,  as  it  were,  into  a  concrete  and 
 definite  form.  This  word  may  be  figured  in  the  mind  as  an 
 image  of  the  thing  signified,  or  it  may  be  notified  and  conveyed 
 to  other  men  by  sound,  and  vocal  inflections  ;  or  be  communi- 
 cated by  arbitrary  signs  (letters)  made  on  paper,  &c.,  by 
 writing,  or  printing;  or  may  even  be  rendered   cognizant  by 
 
284  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 signals  and  signs  of  a  multiform  kind,  such  as  the  electric 
 and  other  telegraphs  ;  sun-flashings  ;  different-coloured  flags, 
 ^c,  &c.^ 
 
 "  A  loord "  then  is  essentially  but  a  synonymous  term  for 
 what  we  call  an  "  idea,"  and  it  is  the  fundamental  radicle  from 
 which  springs  all  the  phenomena  of  thinking  by  the  conscious 
 mind — at  least  in  man — with  one  exception,  to  be  dwelt  on 
 hereafter.      (See  "  Thinking  without  Wordsy) 
 
 A  man,  then,  with  the  exception  just  notified,  thinks  by 
 words — the  idea  and  the  word  are  inseparable,  and  arise  con- 
 sentaneously in  the  mind.  Words  in  fact  are  the  mental  tools 
 with  which  the  work  of  thinking  in  man  is  executed.  If 
 sight,  or  hearing,  or  memory,  or  the  imagination,  &c.,  pre- 
 sents an  object,  or  a  conception,  to  the  mind  in  man,  a  name 
 for  it  arises  ;  or  if  you  first  think  of  a  word,  the  image  of  the 
 thing,  or  the  meaning  of  the  word,  springs  to  your  conscious 
 thoughts. 
 
 Intellectual  ideation  and  language  are  then  inextricably 
 bound  up  together — the  one  is  absolutely  dependent  on  the 
 other.  It  follows,  therefore,  that  if  an  animal  thought  as  man 
 thinks,  and  possessed  such  qualities,  let  us  say,  as  those  of  in- 
 tellectual affection,  generosity,  and  such-like  exalted  ideas  and 
 feelings — it  would  follow,  I  say,  in  my  opinion,  that  it  would 
 of  necessity  be  compelled  to  form  a  word,  and  be  capable  of 
 expressing  it  by  some  sign  :  in  other  words,  that  it  would  be 
 impossible  to  form  a  mental  conception  of  intellectual  love  and 
 to  carry  such  an  idea  into  practice,  unless  the  mind  had  the 
 power  of  forming  a  concrete  embodiment  of  the  thought — that 
 is,  of  forming  or  thinking  of  a  word  signifying  the  idea — such 
 as  the  words  "affection,"  "  love,"  "darling,"  &c.,  which  words 
 we  have  learnt  to  connect  with,  and  to  indicate  these 
 emotions. 
 
 But  the  objector  may  argue  that  the  bird  feeds  its  young 
 and  gives  them  all  requisite  attention,  without  possibly  having 
 any  abstract  idea  of  love   in  so   strong   a  form  as  to  embody 
 
 ^  The  reader  is  advised  to  consult  Archbishop  Thomson's  "  Latos  of 
 Thought." 
 
HUMAN  LANGUAGE.  285 
 
 it.self  ill  a  word.  Exactly  so,  but  this  attention  of  the  parent 
 is  animal  and  intuitive,  just  as  it  is  in  the  case  of  the  human 
 mother  with  her  yearning  after  her  child;  but  then  the  human 
 mother  has  superadded  to  her  instinctive  aflPection,  all  those 
 beautiful  traits  of  duty  and  intellectual  devotion  which  are 
 found  only  in  the  human  race — ideas,  and  acts,  which  could 
 only  be  conceived  and  wrought  into  acts  by  means  of  conscious 
 intellectual  word-reasoning.  Then,  to  give  another  example, 
 there  is  the  case  of  "  generosity."  It  would  not  be  possible  to 
 do  a  generous  act  unless  you  had  leasoued  on  it  ;  and  you 
 could  not  reason  on  it  unless  you  had  formed  a  mental  concep- 
 tion of  disinterestedness  ;  and  you  could  not  do  this  without 
 reasoning  by  mental  symbols — words — and  any  creature  that 
 could  do  this  could  speak. 
 
 And,  therefore,  in  order  to  reason  like  man,  I  think  it  must 
 1)6  granted  that  words,  or  signs,  are  a  necessary  part  and 
 jjarcel  of  the  faculty  of  intellectual  reasoning. 
 
 But  an  objector  may  argue,  "  Although  you  say  brutes  do 
 not  form  intellectual  words,  how  is  it  they  can  exhibit  auger, 
 l^jeasure,  revenge,  &c.  ?  "  I  reply,  that  these  in  the  case  of 
 the  dog  and  other  brutes  are  mere  reflex  actions,  automatic 
 through  his  animal  sensations  and  instincts,  and  not  arising  by 
 intellectual  ideation.  A  dog  may  recollect  an  offence  and  fly 
 at  a  person  weeks  after  the  reception  of  an  injury  ;  or  it  may, 
 after  separation,  retam  a  remembrance  of  its  owner,  or  of  its 
 iellow,  for  months,  and  manifest  joy  at  again  meeting;  but  still 
 they  are  only  instinctive  animal  sensations.  If  the  dog  acted 
 through  the  prompting  of  ratiocination,  then  it  would  be  able 
 to  conceive  the  abstract  idea  of  "  revenge  "  or  "  love  ;  "  and  if 
 it  could  form  these  abstractions,  it  would  be  compelled  (if  dogs 
 think  like  men)  as  a  necessity  to  connect  such  ideas  with  a 
 word.  Now  if  this  were  so,  then  speech  of  some  sort  would 
 Ibllow  also  as  a  necessity.  But  it  may  be  said,  perhaps,  dogs 
 have  a  language  of  articulation  or  signs  that  we  cannot  under- 
 stand. But  surely  if  so,  as  I  have  already  said,  it  could  not 
 quite  escape  our  observation ;  antl  the  interpretation  of  it,  if  it 
 existed,  would  prove  easy  work  to  a  Rawlinson,  or  a  Smith, 
 
2S6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 who  have  deciphered  the  symbolic  language  of  lifeless  Assyrian 
 bricks,  and  slabs  of  stone. 
 
 Or  conversely,  if  dogs  were  so  gifted  as  to  have  an  intel- 
 lectual language  of  their  own,  they  ought  to  have  been  able, 
 long  ere  this,  to  learn  our  language,  and  by  the  evolution  of 
 organs,  consequent  on  "requirement"  and  "acquired  expe- 
 rience," to  have  been  able  to  talk  like  man. 
 
 Common  Terms. — Let  us  now  say  a  few  words  as  to  these. 
 They  are  such  words  as  "  black,"  "  white,"  "  fly,"  "  dog,"  &c. 
 No  doubt  very  low  creatures — such  even  as  bees,  for 
 example — can  perceive  colour,  and  be  guided  in  their  instinct 
 accordingly.  No  doubt  also  a  spider  recognizes  a  fly  by  sight; 
 a  dog  distinguishes  a  cat,  and  a  cat  a  dog,  &c.,  and  so  on 
 for  all  creatures  throughout  creation  :  and  Instinct,  and 
 memory,  tell  each  respectively  whether  what  is  seen  or  smelt, 
 &c.,  is  harmful,  or  desirable  ;  but  as  to  knowing  the  object 
 by  a  name,  that  I  think  cannot  be  the  case,  or  a  word,  or 
 mental  symbol,  and  ideation,  and  intellectual  language  by  signs 
 or  sounds  would  arise  as  a  matter  of  course. 
 
 But  then  we  know  that  a  word  or  intellectual  sign  could 
 not  be  coined  without  the  possession  of  intellectual  ideation — 
 and  conversely  Ave  know  that  intellectual  ideation  could  not 
 be  carried  on  without  words  or  signs,  the  result  of  wdiich 
 would  be  that  all  creatures  capable  of  forming  such  ideas  and 
 signs  would  possess  an  intellectual  language  !  ! 
 
 We  will  now  for  a  short  space  confine  our  attention  to 
 human  language. 
 
 A  word,  as  a  concrete  idea,  may  arise  in  the  mind  in 
 either  of  two  ways.  First,  it  may  originate  de  novo  as  a 
 "  true  mental  conception  ;"  or  it  may  arise  as  a  "  perception  " 
 or  an  "  impression  "  made  on  the  mind  by  one  or  more  of  the 
 senses,  that  is,  by  seeing,  hearing,  touching,  smelling,  or  tasting 
 anything. 
 
 Thus  you  may  conceive  the  idea,  "  I  will  write  a  book," 
 and  forthwith  the  image  of  a  book  rises  to  the  mind  ;  or 
 you  may  see  a  dog,  and  its  appearance  will  be  indissolubly 
 connected    with    the    word    "dog"  —  or    you    may    hear    a 
 
ABSTRACT  IDEAS.  287 
 
 cock  crow,  and  you  will  only  be  able  to  realize  what  the  sound 
 means  by  thinking  of  the  word  "  cock  "  or  fowl. 
 
 But  this  leads  us  to  a  most  difficult  branch  of  the  subject. 
 The  mere  sight  of  an  object,  or  a  smell,  &c.  has  been  called 
 "  a  simple  idea,"  as  originating  from  a  sense  Impression  ;  but 
 then  comes  the  almost  overwhelming  question,  how  is  it  that 
 the  sense  impression  is  only  consciously  perceived  and  intellec- 
 tually realized  in  maji,  by  forming  a  word  ?  and  that  this  word 
 must  moreover  be  a  mental  abstraction,  or  abstract  idea  ? 
 That  is  to  say,  although  you  may  see  a  horse,  you  cannot 
 realize  to  the  conscious  mind  what  it  is,  unless  you  think  of 
 the  word  "  horse  ;  "  and  we  know  that  all  words  are  abstract 
 ideas — artificially  invented  signs — this  very  word  ''  horse," 
 for  example,  being  "  horse "  in  one  language,  "  equus "  in 
 another,   or  "  cheval,  "  &c. 
 
 Abstract  Ideas. — The  question  then  that  next  arises  is, 
 "  What  is  an  abstract  idea?''"' 
 
 Why  every  word  is  an  "  abstract  idea,^^  not  only  whether  it 
 expresses  such  ideas  as  hope,  or  fear,  or  affection  ;  but  also  if 
 it  signifies  a  physical  thing  that  can  be  perceived  by  the  eye — 
 as  a  house: — or  the  scent  of — say — otto  of  rose  as  perceived 
 by  the  smell. 
 
 True!  in  the  case  of  the  "house"  and  the  particles  of  otto 
 of  rose,  you  have  physical  realities  to  deal  with,  but  it  is  none 
 the  less  certain,  that  the  conscious  mind  of  man  could  not 
 definitely  and  intellectually  realize  them  any  more  than  the 
 conception  of  hope,  or  affection,  unless  connected  with  the 
 mental  embodiment  of  the  idea  or  sensation  in  the  form  of  a 
 word,  which  is  in  itself  an  abstraction,  and  not  the  real 
 physical  object  or  feeling  that  it  signifies. 
 
 What  result  then  have  we  now  arrived  at  ?  Why,  no  other 
 than  the  most  highly-important  fact  that  no  mind,  whether  of 
 man  or  animal,  can  consciously  carry  on  a  ti'ain  of  thought 
 unless  it  be  capable  of  the  power  of  abstraction. 
 
 Considering  therefore  that  the  especial  object  of  this  chapter 
 is  to  try  and  prove  that  the  mind  in  man,  and  the  mind  in  all 
 brutes  and  lower  creatures  are  fundamentally  different  in  qua- 
 
288  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 lity  as  desjigiied  and  endowed  by  God,  the  next  thing  to  be 
 done  is  to  try  and  determine  if  any  brute  is  capable  of  forming 
 "  abstract  ideas' 
 
 Before  we  enter  on  that  question  however,  we  must  go  back 
 a  little.  I  said  just  now  that  words  arise  in  two  ways,  and 
 that  if  we  think  consciously  of  an  idea,  or  perceive  by  our 
 senses  an  object  with  which  we  have  had  previous  acquaintance, 
 the  word  for  it  will  spring  into  our  minds  through  the  action 
 of  our  power  of  association  of  ideas,  and  of  memory — that  is, 
 through  memory  we  recollect  to  associate  a  certain  idea  or 
 tiling  with  a  certain  abstract  sign — that  is  a  word.  But  me- 
 mory sometimes  is  treacherous,  "  we  elaborate  ideas  sometimes 
 but  cannot  express  them  in  words  ;  we  think  of  persons  or 
 things  ;  we  have  the  conception  in  our  minds,  but  the  names 
 or  the  words  will  not  come."  ^ 
 
 In  this  state  of  wordlessness,  it  appears  to  me  that  we  are 
 in  some  measure  in  the  same  position  as  the  animal  ;  for 
 although  we  partly  conceive  the  idea  (not,  however,  that  an 
 animal  can  ever  conceive  an  intellectual  idea  like  a  man),  or 
 perceive  the  object,  we  cannot  name  it.  Now  this  state  of 
 mind,  which  is  only  exceptional  in  man,  is  the  constant  con- 
 dition of  the  animal.  The  animal  recognizes  an  object,  but 
 cannot  name  it,  or  signify  it  by  a  symbol,  or  sign,  of  an  intel- 
 lectual kind.  True  !  it  can  utter  sounds  indicative  of  sense- 
 feelings,  and  ideas,  but  these  sounds  or  cries  are  intuitive,  and 
 are  never  forgotten,  for,  unlike  man's  words,  they  were  never 
 learnt  ;  the  capacity  to  utter  them  having  been  born  with  the 
 creature  as  a  part  and  parcel  of  its  intuitional  and  instinctive 
 endowments.  A  hen  does  not  forget  how  to  "  cluck,"  or  a  lamb 
 how  to  bleat. 
 
 Of  course  in  man,  the  fact  that  he  may  not  be  able  in  a  given 
 instance  to  connect  one  particular  idea  with  an  appropriate 
 word  ;  or  that  he  may  forget  a  name  or  word  signifying  a 
 ])articular  object  or  thing,  may  not  much  matter  if  it  occurs 
 only  occasionally  ;  but  fancy  if  he  could  never  connect  an  idea 
 or  a  sense  impression  with  a  word  !  !  Why  in  such  case, 
 2  Dr.  Ireland,  "Journal  of  Mental  Science,"  Jan.  1879. 
 
ABSTRACT  IDEAS  IN  ANIMALS.  2S9 
 
 intellectual  thought  and  intellectual  conscious  reasoning  would 
 be  impossible — the  man  could  then  only  think,  and  be  guided, 
 by  his  sense  impressions  in  the  same  manner  as  a  mere  animal, 
 whatever  that  mode  of  animal-thought  may  be.  (See  "  Deaf 
 and  Du7?ibJ') 
 
 Abstract  Ideas  in  Animals. — It  has  been  said  generally  of 
 animals  that  they  think  only  by  simple  ideas  or  "  trains  of 
 mere  feelings,"  (Huxley's  '^  Hume,*^  p.  114)  but  in  my  opinion, 
 the  actions  and  doings  of  animals  betray  something  more  than 
 this.  For  example,  their  actions  often  require  a  certain  amount 
 of  reflection,  and  judgment;  and  in  some  cases  apparently  of 
 aforethought  ;  and  these  processes  of  the  mind  would  appear 
 to  me  to  require  necessarily  the  possession  and  exercise  of  a 
 kind  of  abstract  ideation,  and  ratiocination. 
 
 The  reader  knows  that  I  believe  to  the  fullest  extent  in  the 
 conviction,  that  the  mind  is  what  it  is  in  animals  according  to 
 endowment,  and  as  gifted  with  certain  general  and  special 
 powers  and  instincts  peculiar  often  to  the  species  ;  but  yet  in 
 all  animals  there  are  hosts  of  instances  in  which  the  creature 
 must  exercise  a  certain  amount  and  kind  of  reasoning  faculty, 
 and  which  in  many  instances  it  is  difficult  to  account  for 
 unless  the  animal  possessed  a  power  of  abstract  reasoning  of 
 some  sort.  As  an  example,  we  may  cite  the  case  of  the  rats 
 carrying  eggs  as  already  related  ;  and  all  the  stratagems  and 
 resorts  adopted  by  all  animals  in  different  kinds  and  degrees 
 to  avoid  danger,  and  death  ;  and  in  many  cases  in  order  to 
 procure  food,  &c. — stratagems  and  devices  which  it  is  hard  to 
 believe  are  in  all  cases  automatic,  but  which  must  result  from 
 such  species  of  abstract  reasoning  as  is  possessed  by  the  In- 
 stinctive Mind. 
 
 A  man,  with  his  Intellectual  Mind  can  form  a  free  intellec- 
 tual abstract  idea  of  the  highest  quality,  and  express  it  in  a 
 word :  hut  an  animal  can  only  form  a  limited  or  instinctive  ani- 
 mal abstract  idea,  of  a  low  hind  and  not  sufficiently  vivid,  defi- 
 nite, or  realizable  by  its  feeble  consciousness  and  mental  power  oj 
 conception,  as  to  be  cajjable  of  being  expressed  as  a  word.     The 
 
 u 
 
290  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 dog  must  have  a  dim  abstract  idea  of  danger,  or  of  impending 
 punishment,  or  reward,  though  he  cannot  formulate  the  ideas 
 in  his  mind  with  sufficient  vividness  and  power  so  as  to  form 
 a  concrete  mental  conception — a  word. 
 
 And  yet  animals  must  be  able  to  form  mental  conceptions  of 
 some  kind,  and  in  some  way  ;  and  be  able  to  judge,  and  to  act 
 on  such,  or  it  seems  impossible  to  account  for  many  of  their 
 doings.  (See  pp.  251,  252,  298.)  Animals  therefore,  in  my 
 opinion,  must  be  able  to  reason  to  the  limited  extent  they  are 
 capable  of,  by  a  sort  of  abstract  ideation,  and  be  able  as  a  result 
 of  such  process  to  determine  how  they  shall  act.  No  doubt, 
 as  I  have  said  over  and  over  again,  much  of  what  the  animal 
 does  is  effected  by  automatism,  set  in  action  by  the  sense  im- 
 pressions of  sight,  touch,  smell,  &c. ;  still  there  are  acts  which 
 certainly  indicate  a  sort  of  reasoning — a  kind  of  reasoning 
 which  one  cannot  but  conjecture  must  be  effected  by  a  species 
 of  dim,  semi-conscious  abstract  ideation,  carried  on  as  far  as 
 we  can  judge  without  concrete  word  ideas,  and  in  much  the 
 same  way  probably  as  man  does  himself  reason,  and  judge, 
 and  do,  when  he  acts  through  the  impulses  of  his  instinctive 
 mind,  and  without  word  reasoning  ;  as  in  an  accident,  or  under 
 occasions  of  excitement,  and  concentrated  animal  attention  of 
 various  kinds  ;  and  on  such  occasions  man  probably  does  act 
 instinctively  and  without  word  reasoning,  in  a  way  similar  pro- 
 bably to  that  of  an  animal — (see  "  Thoughts  without  TFbrf/s") 
 what  is  done  being  effected  partly  involuntarily  and  automically, 
 and  partly  through  a  semi-conscious  species  of  intuitive  and 
 instinctive  reasoning. 
 
 This  is  so  important  a  subject  that  I  will  give  some  illustra- 
 tions of  what  I  mean  in  regard  to  animals. 
 
 Take  the  case  of  a  dog  wishing  to  cross  a  rapid  river.  It 
 has  been  observed  that  under  such  a  circumstance,  some  dogs 
 appear  to  be  aware  that  if  they  jump  in  just  opposite  the  spot 
 where  the  landing  on  the  other  side  is  wished  to  be  effected, 
 failure  will  result  ;  as  the  force  of  the  stream  will  carry  them 
 to   a  point  too    far   down.      What  is   done,   therefore,  by   a 
 
ABS  TRA  C  T  IDEAS  IN  ANIMAIS.  29 1 
 
 sagacious  dog  is  to  run  to  a  spot  higher  up  the  stream,  and 
 then  by  plunging  in,  and  swimming  actively,  he  will  pass 
 diagonally  across  the  river,  and  be  able  to  land  where  he 
 wished. 
 
 Again,  take  the  case  of  a  bird  building  a  nest — granted  it 
 builds  the  nest  as  I  contend,  strictly  according  to  intuition,  yet 
 it  must  use  some  choice  and  judgment,  in  fastening  this  part  of 
 the  nest  to  a  convenient  bough,  and  fitting  another  part  to  a 
 certain  projection,  or  making  a  projj  beneath  at  another  part  ; 
 reasoning  apparently  that  if  it  does  not  do  so  the  nest  will 
 be  liable  to  ftxll.  All  this,  and  numbers  of  other  things,  as 
 effected  by  different  animals  must,  as  it  appears  to  me,  be  done 
 by  a  species  of  abstract  ideation — a  species  of  abstract  reason- 
 ing which,  although  as  I  hold,  not  of  the  intellectual  kind,  is 
 nevertheless  a  form  of  direct  practical  reasoning  which  it  is 
 difficult  to  imagine  could  be  effected  unless  by  the  use  of  a 
 certain  sort  of  abstract  ideas  ;  but  what  may  be  the  fashion 
 or  quality  of  such  sort  of  animal  ideas  I  will  not  pretend  to 
 guess  ;  it  is  one  of  the  many  things  of  which  we  have  proof 
 of  their  existing  and  of  their  acting  somehow,  but  we  cannot 
 tell  exactly  by  what  modes.  This,  however,  I  will  stoutly 
 maintain,  that  such  ideas  cannot  be  of  the  same  sort  and  quality 
 as  those  of  the  *'  abstract  ideas  "  of  man  ;  for  if  the  animal 
 did  reason  by  a  similar  kind  or  species  of  mental  faculty  to 
 that  of  man  (even  though  of  an  inferior  degree)  it  would 
 necessarily — if  conscious — form  a  concrete  idea,  like  that  of  a 
 man;  and  this  idea  would  by  necessity — if  the  animal's  mind 
 resembled  man's — assume  such  a  kind  of  concrete  shape  as  to 
 formulate  itself  into,  and  become,  a  word. 
 
 And  then  this  concrete  idea,  or  word,  or  symbol,  would  also 
 of  necessity  (if  the  animal's  mind  was  like  man's)  be  capable 
 of  expression  by  vocal  or  other  signs. 
 
 And  we  may  say  again  further,  that  if  such  vocal,  or  other 
 signs  and  signals  were  used  by  animals  like  the  dog,  or  horse, 
 or  cat,  or  ape,  in  the  mode  of  an  articulate  language,  or  by  any 
 system  of  signals,  equivalent  to  such  in  practical  application, 
 then,    and   in   such  case,   it   seems  impossible  but  that  man 
 
 u  2 
 
292  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 by  this   time    would    have  learnt  the  rudiments  of   such   a 
 language. 
 
 I  hold,  therefore,  that  the  animal's  power  and  mode 
 of  reasoning  must  he  quite  different  in  sort  to  that  of 
 man's;  and  consequently,  I  beg  the  reader  particularly  to 
 note,  it  cannot  he  related  to  that  of  man  in  the  manner  oj  an 
 evolutional  development  hy  degrees  of  a  lower  grade  of  mind 
 into  a  higher,  for  the  reason  that  the  fundamental  construc- 
 tion of  the  animal  and  the  human  minds  must  be  radically 
 different. 
 
 In  fine,  I  would  say,  that  as  to  the  very  difl^icult  question  of 
 "abstract  ideation"  in  animals,  compared  with  that  of  man, 
 that  they  do  possess  a  sort  of  power  of  abstract  reasoning, 
 although  this  power  is  limited  in  its  range,  special  in  its  endow- 
 ment, and  strictly  practical  in  its  application. 
 
 If  I  am  asked  the  exact  nature  of  it,  I  can  only  say  that  as 
 no  man  can  enter  into  the  workings  of  an  animal's  mind,  such 
 must  ever  remain  to  us  an  inscrutable  question.  But  neverthe- 
 less, I  think  we  may  be  certain,  that  whatever  may  be  the 
 quality  of  abstract  ideas  possessed  by  animals,  they  must  be 
 very  different  to  those  of  man,  and  that  each  animal  must  pos- 
 sess a  certain  sort  of  abstract  reasoning  power,  appropriate 
 and  sufficient  as  to  quality,  quantity,  and  range,  to  the  needs 
 of  the  particular  kind  of  creature  as  endowed  by  God  ;  but 
 quite  incapable  to  rising  to  the  degree  and  kind  of  ideation 
 possessed  by  man. 
 
 For  the  last  few  pages  I  have  had  all  the  argument  to  my- 
 self; so  now  I  must  let  the  scientific  sceptic  put  in  a  word. 
 I  can  imagine  that  he  will  especially  demur  against  my  state- 
 ment that  there  is  an  essential  dissimilarity  between  the 
 fundamental  constitution  of  the  mind  in  man,  and  in  animals. 
 He  may  argue  that  "  he  cannot  conceive  but  that  minds  so 
 similar  in  some  of  their  phenomena  as  those  of  man  and 
 animals,  must  bear  some  intimate  relationship,  the  one  to  the 
 other."  Well  !  likeness  no  doubt  there  is,  because  the  mind 
 in  each  case  is  but  a  different  quality  and  manifestation  of 
 spirit — but  not  of  relationship,  as  of  the  one  having  evolved  or 
 
SUMMARY  AS  TO  ABSTRACT  IDEAS.  293 
 
 sprung  from  the  other  in  an  evolutional  sense  of  parentage,  or 
 development  ;  and  this  for  the  reasons  given  above. 
 
 But  the  Materialist  may  still  urge  that  he  cannot  see  how 
 two  qualities  of  mind  (such  as  I  contend  for)  can  possibly 
 work  so  similarly  as  they  do  in  many  instances  in  man  and 
 animals,  and  yet  not  be  directly  related  to  one  another  by 
 descent,  or  ascent. 
 
 Again  he  may  say  as  an  opposite  mode  of  argument ;  "  if, 
 as  you  contend,  both  sorts  of  mind  are  essentially  constituted 
 of  spirit,  why  should  it  be  that  the  reasoning  power  in  man 
 and  in  animals  should  be  so  fundamentally  different  as  you  say 
 it  is  ?  Surely  the  constitution  and  modes  of  action  of  the  two 
 (as  you  say)  sorts  of  mind  must,  on  your  hypothesis,  be  similar, 
 essentially,  even  although  different  in  degree  of  development." 
 
 I  say,  in  reply,  that  the  Materialist  is  the  last  person  who 
 should  make  use  of  such  arguments  as  these,  for  (to  argue  by 
 analogy)  does  he  not  know — no  one  better — that  heat  and 
 light,  electricity  and  magnetism,  are  very  similar,  respectively, 
 in  some  of  their  phenomena,  yet  marvellously  different  in 
 others  ;  and  yet  each  seems  to  consist  of  the  same  essential 
 quality — call  it  aether  or  w^hat  not — vibrating  probably  in 
 different,  yet  strictly  definite  modes.  And  let  the  rationalist 
 say  how  these  different  sorts  of  vibration  began,  and  how  they 
 got  to  differ  ;  which  was  the  first  to  vibrate  ;  and  what  the 
 parentage  of  the  others  ? 
 
 Oh  !  surely  it  must  be  that  all  the  physical,  as  well  as  all 
 the  spiritual  and  mental  phenomena  with  which  we  are  ac- 
 quainted, are  specifically  constituted  by  design,  and  endowment, 
 by  God,  and  have  not  sprung  out  of  one  another  by  mere  self  action. 
 
 Summary  as  to  Abstract  Ideas. — I  must  now  return  for 
 a  moment  to  "  Abstract  Ideas,"  so  as  to  sum  up  the  subject 
 thus  far  in  regard  to  them. 
 
 Either  an  animal  has  the  power  of  intellectual  abstract  idea- 
 tion, or  it  has  not.  If  it  has,  why  does  it  not  speak  like  a  man, 
 however  imperfect  such  language  might  be  ?  But  if  it  has 
 not  the  power  of  abstract  ideation  and  speech,   similar   in  sort 
 
294  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 to  that  of  roau,  then  does  it  not  become  clearly  evident  from 
 our  knowledge  of  animals  that  they  must  think  and  act  by  a 
 different  hind  of  mental  process  to  that  of  man,  so  far  as  his 
 conscious  and  intellectual  word-thinking  power  is  concerned. 
 
 Thoug^hts  and  Actions  that  can  be  effected  without  Words.  ^ 
 — I  have  hitherto  insisted  that  a  most  important  distinction 
 exists  between  the  action  of  the  mind  in  man  and  in  that  of 
 the  animal,  in  the  apparent  fact  that  the  one  thinks  by  words 
 and  the  other  does  not  ;  and  yet  on  full  examination  this  state 
 ment  has  to  be  qualified,  for  it  seems,  that  man  himself  in  two 
 phases  or  states  of  his  mind  thinks — as  does  the  animal — with- 
 out words. 
 
 This  qualification  and  admission  on  my  part  would  at  first 
 sight  seem  to  destroy  the  foundation  of  my  general  argument  ; 
 but  I  think  on  full  consideration,  we  shall  find  that  it  does 
 not ;  for  whereas  animals,  we  may  fairly  assume,  when  they 
 think  at  all,  always  think  without  words ;  it  is  only  on  two 
 occasions  or  states  of  mind  that  man  does  so — at  least  only  two 
 during  adult  age,  though  a  third  will  be  spoken  of  at  the  end 
 of  this  article  as  occurring  in  infancy. 
 
 What  are  these  two  occasions  ? 
 
 Well  !  curious  to  say  it  is  either  when  his  intellectual  mind 
 is  engaged  in  its  highest  function — that  of  profound  reverie — 
 in  which  it  doubtless  communes  with,  and  touches  the  quality 
 termed  "  Unconscious  Cerebration''^  (as  see),  the  seat  of  genius, 
 and  of  innate  ideas  :  or  it  is,  on  the  contrary,  when  he  performs 
 acts,  on  certain  occasions,  which  depend  on  the  working  of  his 
 lower  or  Instinctive  Mind,  as,  for  example,  when  eating  or 
 drinking,  &c. ;  or  in  the  presence  of  danger  ;  and  there  can  be 
 no  doubt  but  that  in  this  latter  exigency  especially,  man  can 
 carry  on  a  kind  of  reasoning,  and  exercise  a  kind  of  will,  and 
 perform  very  elaborate  actions  (apparently  like  an  animal 
 under  similar  circumstances),  and  yet  though  in  a  manner  con- 
 scious, not  use  word-reasoning  at  all. 
 
 3  For  some  excellent  observations  on  tins  subject,  consult  papers  by 
 Dr.  \V.  W.  Ireland,  ''Journal  of  Mental  Science,"  Jul}',  1878  and 
 Jan.  1879. 
 
WORDLESS  THOUGHT,  ETC.  295 
 
 Wordless  Thought  during  Exercise  of  the  Intellectual 
 Mind.  — I  will  first  speak  of  this,  but  I  shall  not  dwell  ou  it, 
 because  I  have  already  considered  the  subject  in  the  article  on 
 "  Unconscious  Cerebration.^^  Suffice  it  to  state  here  that  I 
 think  every  one  must  admit  if  he  will  analyze  the  action  of  his 
 own  mind,  that  during  wrapt  meditation,  and  when  he  is  un- 
 conscious of  everything  but  the  one  subject  which  engrosses 
 his  whole  attention,  he  does  not  think  by  words,  and  only 
 thinks  by  words  when  having  arrived  at  a  conclusion,  or  being 
 aroused  by  some  sudden  noise,  &c.,  emerges  from  abstraction 
 to  a  state  of  complete  consciousness.  Personally,  I  feel  quite 
 clear  that  the  account  above  applies  to  my  own  case  during 
 reverie;  whereas  my  ordinary  thought  is  carried  on  by  a  sort  of 
 inward,  silent,  word-talking  to,  and  often  discussion  with, 
 myself — and  at  the  time  being  fully  conscious: — whereas 
 during  profound  reverie  one  is  oblivious  of  all  things  around 
 one,  though  of  course  capable  of  being  aroused. 
 
 "Wordless  Thought  during  actions  carried  on  by  means  of 
 the  Instinctive  Mind. — I  have  already  said  that  I  believe 
 ordinary  thinking  in  man,  during  full  consciousness,  is  carried 
 on  by  a  kind  of  inward  and  silent  word-talking  to  oneself,  and 
 that  profound  reverie  is  conducted  without  words:  yet  in  addi- 
 tion to  this  wordless  reverie  I  believe  (not  to  speak  here  of 
 the  acts  of  eating,  drinking,  &c.)  that  under  the  occurrence  of 
 violent  excitement,  and  other  emotions  producing  instinctive  or 
 semi-instinctive  acts,  man  also  thinks,  and  wills,  and  does, 
 without  uwrd  ideas.  As  an  illustration  of  what  I  mean  I  will 
 mention  the  following  : — 
 
 Twice  I  have  had  the  happiness  of  being  instrumental  in 
 saving  human  lives  from  almost  certain  death  through  acci- 
 dents. Once  I  rescued  from  drowning  two  children  who  had 
 fallen  into  the  river  Itchen,  and  on  another  occasion  I  stopped 
 a  carriage  and  pair  in  Albemarle-street,  containing  two  ladies 
 inside,  the  coachman  of  which  had  been  thrown  from  his  box 
 by  collision  with  another  carriage,  and  was  being  dragged 
 along  the  ground  on  his  back  in  consequence  of  the  reins  being 
 entangled  round  his  legs. 
 
296  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 On  the  first  occasion  I  perfectly  well  remember  hesitating 
 for  a  moment  and  thinking  of  my  own  risk,  and  though  as  it 
 happened  in  the  end  I  never  was  really  out  of  my  depth,  still  I 
 did  not  know  before  I  went  in  that  would  be  the  case;  foi' 
 although  I  was  aware  the  river  was  not  in  general  very  deep 
 at  that  part,  I  knew  also  that  it  was  full  of  deep  holes,  and  it 
 was  at  the  time  much  swollen  and  rapid  through  having  just 
 descended  from  some  large  hatchways.  During  this  momentary 
 hesitation  I  possibly  may  have  thought  by  words — (though  of 
 course  I  cannot  say  for  certain) — but  the  hesitation  was  but 
 for  a  moment,  and  the  feelings  of  intellectual  benevolence 
 having  triumphed  I  went  in,  and  having  saved  the  first  child, 
 eight  years  old,  and  placed  it  on  the  bank  (she  was  quite  in- 
 sensible), I  then  saw  the  other  child,  six  months  old,  floating 
 on  the  surface  further  down  the  stream,  and  spinning  round 
 and  round  in  the  most  curious  manner  from  the  force  of  the 
 current.  I  ran  along  the  bank  and  went  in  again,  and  having 
 saved  that  child  also,  was  astonished  to  observe  that  I  had 
 somehow  (say  by  clasping  one  finger  over  it)  retained  in  my 
 hand  a  small  walking-stick  that  I  was  carrying  previous  to 
 my  arrival  at  the  scene  of  the  accident. 
 
 Now  in  regard  to  thought,  I  have  said  that  at  the  river  acci- 
 dent I  may  for  a  moment  have  thought  by  words,  but  after 
 that  I  am  satisfied  I  acted  entirely  without  thought  by  words 
 — instinctively — and  went  through  all  the  very  complicated 
 acts  (hindered  as  they  must  have  been  in  some  respects  by  my 
 clutched  stick),  and  executed  with  accurate  and  successful 
 judgment  all  the  complex  movements  needful  for  the  rescue, 
 and  for  my  own  safety,  and  yet  without,  I  feel  quite  sure,  for- 
 mulating word-thoughts  in  my  mind. 
 
 On  the  occasion  of  the  carriage  accident  I  feel  equally 
 certain  that  I  thought  and  acted  without  word  ideas.  I  saw 
 the  man  thrown  from  his  box,  and  being  dragged  along  the 
 ground.  The  sympathy  of  my  intellectual  mind  was  excited, 
 and  this  set  in  action  my  Instinctive  or  lower  mind,  and  I 
 instantly  rushed  to  try  and  save  him  from  his  extreme  peril.  I 
 feel  sure  I  did  not  think  of  the  words  "  danger,"  '•'  horses," 
 
WORDLESS  THOUGHT,  ETC.  297 
 
 "man,"  "death,"  "risk  to  myself,"  "humanity,"  "duty," 
 "  praise,"  &c.,  but  without  word  ideas  I  ran  and  caught  hokl 
 of  the  horse  nearest  to  me,  and  put  out  all  my  strength  to  arrest 
 him. 
 
 Now  it  is  my  distinct  and  emphatic  opinion  that  in  these 
 two  instances  I  acted  in  the  double  capacity  of  an  intellectual 
 beiae:,  and  as  an  animal :— that  is  to  say,  that  I  was  prompted 
 by  my  higher  (intellectual)  mind  to  do  what  a  mere  animal 
 never  does — (attempt  to  save  life  by  intentional  action  set  in 
 motion  by  intellectual  motive,  and  benevolence,  &c.)  and  that 
 the  performance  of  the  needful  acts  was  (after  the  Instinctive, 
 or  lower  mind  was  once  put  in  action  by  the  Intellectual)  car- 
 ried out  by  the  lower  mind,  in  a  manner,  and  by  a  mode  of 
 wordless  reasoning,  and  acting,  such  as  is  common  to  man,  and 
 to  animals.  (As  to  dogs  fetching  people  out  of  the  water,  see 
 further  on.) 
 
 But  if  instead  of  an  accident  to  others,  danger  had  occurred 
 to  myself,  then  I  should  have  acted  intuitively  by  the  lower 
 mind,  and  tried  to  save  myself,  just  as  a  brute  does  if  placed 
 in  peril.  I  should  have  performed  all  the  kinds  of  acts  requi- 
 site for  my  preservation  without  the  employment  of  intellec- 
 tual word-reasoning,  and  it  is  thus  that  brutes  act  when  thej'' 
 fight,  and  struggle,  for  liberty  and  for  life.  They  do  it,  but 
 they  do  not  know  why,  or  how  ! 
 
 To  illustrate  still  further  how  a  man,  though  quite  conscious, 
 may  act  without  words,  I  will  quote  from  Dr.  Ireland.* 
 He  says,  "  A  sportsman,  for  example,  may  go  through  a  great 
 deal  without  using  words.  He  chmbs,  he  jumps,  he  balances 
 himself,  he  takes  aim,  he  fires,  and  all  without  words.  When 
 his  observations  and  thoughts  are  busiest,  and  his  feelings 
 most  intense,  they  will  be  most  actively  employed  in  guiding 
 his  motions.  No  doubt  his  actions  may  now  and  then  be 
 associated  in  his  mind  with  words,  but  not  necessarily  so,  and 
 often  words  must  be  absent." 
 
 To  make  myself  quite  clear  to  the   general  reader,  I  shall 
 
 now  be  guilty  of  some  tautology,  but  as  I  have  before  said  in 
 
 '«  See  "  Journal  of  Mental  Science,"  July,  1878,  slightly  condensing  his  text. 
 
298  SCIENCE  A  STRONGHOLD  OF    BELIEF. 
 
 this  book,  I  do  not  regard  breaking  the  rules  of  literary  pro- 
 priety, if  I  can  make  myself  comprehended  by  the  patient 
 reader.  And  I  make  this  repetition  because  I  wish  it  to  be 
 clearly  understood  what  I  meant  just  now  by  saying  that  I 
 acted  in  the  above  accidents,  partly  as  an  intellectual  being, 
 and  partly  as  an  animal. 
 
 To  explain  what  I  mean,  we  must  return  for  a  few  moments 
 to  "abstract  ideas."  It  has  been  general  with  writers  to  say 
 that  animals  have  no  abstract  ideas, — nor,  I  believe,  have  they 
 as  far  as  intellectual  and  word  ideas  are  concerned;  but  I 
 must  confess,  that  for  myself,  I  cannot  see  how  animals  could 
 reason  at  all,  even  in  their  non-intellectual  way,  unless  they 
 could  form  a  dim  kind  of  abstract  idea  (see  p.  290).  For  ex- 
 ample, animals  must  be  able  to  think  of  death  in  an  intuitive  and 
 dimly  abstract  way,  as  when  on  occasions  of  danger  they  run 
 away  to  avoid  harm,  or  fight,  or  use  all  kinds  of  devices  to 
 defend  themselves,  or  to  escape.  Surely,  on  such  occasions  the 
 animal  must  be  able  to  reason  in  its  own — the  wordless — man- 
 ner,  '•'  If  I  don't  fight,  &c.,  or  run  away,  I  shall  be  killed." 
 
 Yet  all  the  thoughts,  and  plans,  and  acts  devised,  and  carried 
 into  execution  by  animals,  although  done  by  a  kind  of  reason- 
 ing, are  not  effected  by  such  a  process  as  that  of  the  free  in- 
 tellectual reasoning  of  man.  It  is  all  done  by  intuition — and 
 by  an  intuition  of  the  animal  mind  that  is  analogically  some- 
 what similar  to  that  action  of  the  intellectual  mind  of  man, 
 mentioned  by  the  greatest  portrayer  of  the  human  mind  when 
 speaking  of  the  remarkable  intellectual  perception  of  women — 
 a  perception  arrived  at  often  without  a  reasoning  by  words. 
 Lucetta  says, — 
 
 "  I  have  no  other  but  a  woman's  reason  ; 
 I  think  so,  because  I  think  so." 
 
 "  Tioo  Gentlemen  of  Vero7ia,"  Act  I.,  Scene  2. 
 
 which  words  clearly  show  that  Shakespeare  considered  that  woman 
 must  sometimes  use  a  kind  of  intuitive  perception  quite  inde- 
 pendent of  logical,  abstract  word-reasoning.  I  beg  that  ladies 
 will  not  think  I  mention  this  as  in  anyway  derogatory  to  them. 
 On  the  contrary,  I  simply  show  they  have  a  faculty  which  is 
 
WORDLESS  THOUGHT,  ETC.  299 
 
 uot  possessed  by  the  mau  (or  rather,  I  should  say,  in  less  de- 
 gree by  him),  and  I  have  merely  spoken  of  the  above  to  show 
 that  as  a  woman — and  sometimes  a  man — may,  by  an  action  of 
 the  intellectual  mind,  arrive  at  a  just  conclusion  without  elabo- 
 rate reasoning;  so  I  believe  an  animal — with  its  special  kind  of 
 mind,  and  limited  amount  of  animal-reason — can  instinctively 
 arrive  at  conclusions  without  a  string  of  roundabout  "  reasons 
 why." 
 
 To  return  to  the  reasoning  of  an  animal. 
 
 I  was  standing  one  day  at  the  window  of  a  house  in  an  old 
 street,  the  kitchen  windows  of  which  were  partially  above  the 
 pavement,  and  protected  by  dwarf  perpendicular  railings.  I 
 noticed  a  cat,  pursued  by  a  dog  ;  and  she  ran  and  got  inside 
 one  of  these  railings  ;  but  the  space  between  the  rails  and  the 
 window  was  so  limited  that  it  scarcely  admitted  her  body. 
 She  felt,  therefore,  not  safe,  and  the  dog  stood  in  front  of  her 
 barking,  &c.,  and  she  clawing  at  him.  This  went  on  for  two 
 or  three  minutes,  when  I  noticed  him  turn  his  head  and  look 
 down  the  street.  On  the  instant  she  seized  her  opportunity, 
 bolted  out,  and  ran  with  swiftness  to  some  other  railings  two 
 doors  off,  which  had  a  greater  space  between  them  and  the 
 window.  There  she  was  safe,  and  there  she  sat  within  these 
 rails,  looking  complacently  at  the  dog,  who  had  quickly  fol- 
 lowed her. 
 
 Now  there  can  be  no  doubt,  I  think,  but  that  when  she  was 
 in  her  first  retreat,  she  reflected,  and  thought  that  if  she  could 
 get  to  the  other  railings,  of  which  she  bore  a  remembrance,  she 
 should  be  safe  ;  and  she  therefore  seized  her  first  opportunity 
 to  get  to  them  when  her  persecutor  turned  his  head. 
 
 This  circumstance  occurred  many  years  ago,  but  it  made  a 
 great  impression  on  my  mind,  and  showed  me  clearly  that 
 animals  must  have  a  sort  of  reasoning  faculty.  At  the  same 
 time,  however,  I  am  satisfied  that  it  is  not  intellectual  reason- 
 ing as  in  man — abstract  in  a  manner,  nevertheless,  as  it  must 
 be  in  some  of  its  phases  ;  that  is  to  say,  it  is  a  dim  kind  of 
 non-intellectual  reasoning,  acting  intuitively,  and  instinctively 
 in    an  animal  sense,  just    as    the   intellectual  mind    of  man 
 
300  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 can  on  occasions  act  intuitively  and  correctly  ;  the  mind  in 
 both  instances  acting  according  to  gift,  and  without  any  dis- 
 tinct appreciation  of  the  reason  why. 
 
 And,  in  my  opinion,  this  must  he  so,  for  if  the  cat  above 
 spoken  of  reasoned  so  cleverly  as  she  did  hy  the  same  method, 
 and  by  the  same  sort  of  intellectual  reasoning  power  as  that 
 possessed,  and  used  by  man,  then  why  should  cats  remain 
 cats,  and  not  do  other  things  than  they  do;  for  if  the  cat  I 
 saw,  did  whf\t  she  effected  by  a  reasoning  process  similar  in 
 kind  to  that  of  man,  then  why  do  not  cats,  and  dogs,  and  apes 
 do  hosts  of  things  more  like  man?  No  !  no  !  Their  minds 
 are  sufficient  for  their  animal  uses  according  to  endowment, 
 but  there  is  a  line  beyond  which  their  minds  cannot  pass. 
 
 Consciousness  in  Animals. — But  here  starts  up  the  difficult 
 question  of  consciousness  in  animals. 
 
 The  advocate,  who  presses  the  view  that  animals  reason  by 
 a  similar  sort  of  mind  to  that  possessed  by  man,  may  say, 
 "  Surely  the  cat  above  spoken  of  must  have  been  fully  con- 
 iscious,  and  have  reasoned  as  she  did  by  clear  ideas  just  as  a 
 man  can  reason."  Yes,  she  was  conscious,  no  doubt;  but  con- 
 sciousness in  an  animal  cannot  be  the  same  kind  of  thing  as  in 
 man,  or,  as  I  have  argued  elsewhere,  the  animal  would  neces- 
 sarily form  words,  and  be  a  very  different  creature  in  many 
 ways  to  what  it  is. 
 
 It  would  be  able  to  say,  for  example,  by  some  word  signs, 
 "  I  am  a  dog,"  or  "I  am  a  cat."  These  word  signs  might 
 not  be  the  same  as  in  our  language  ;  they  might  in  dog  or  cat 
 language  be  "  wow,"  or  "  felis,"  or  what  not :  but  whatever 
 an  animal  might  call  itself,  man  would  soon  be  able  to  recog- 
 nize the  sound.  No  !  no  !  an  animal  though  conscious  in  a 
 manner,  is  not  conscious,  depend  on  it,  in  the  same  sort  of 
 way  as  a  man,  or  it  would  be  a  very  different  creature.  They, 
 in  my  opinion,  possess  a  wordless  consciousness  similar  to  that 
 of  man  when  he  is  intellectually  unconscious  and  acting  only  in 
 an  animal  manner ;  as  when  he  is  riding  to  the  hounds,  or 
 playing  at  cricket,  &c.  The  man  may  be  conscious  he  is 
 going  through  all  sorts  of  complicated  movements,  but  yet  his 
 
CONSCIOUSNESS  IN  ANIMALS.  301 
 
 consciousness  is  only  of  an  animal  sort,  although,  of  course,  his 
 mind  may  at  any  moment  make  a  jumj)  into  intellectual  con- 
 sciousness. 
 
 Again,  I  will  mention  a  good  example  of  where  a  man  can 
 carry  on  trains  of  thought  simultaneously  in  his  two  hinds  of 
 mind.  He  can — say  at  a  dinner  party — carry  on  a  highly- 
 intellectual  conversation  by  means  of  his  higher  mind,  and  be 
 fully  conscious  of  what  he  is  saying  ;  yet  at  the  same  time  by 
 his  lower  or  instinctive  mind — and  in  great  part  unconsciouslv 
 — he  feeds  himself,  and  goes  through  the  very  complicated 
 acts  of  eating  and  drinking  without  voluntarily  '^  ivilling'' 
 every  moment  to  chew  or  swallow,  &c.;  and  yet  at  the  same 
 time  he  enjoys  his  dinner  in  an  animal  sense.  Now  shut  out, 
 or  abolish,  his  intellectual  mind  as  he  sits  at  dinner,  and  there 
 you  have  the  animal  taking  his  food  with  relish,  and  choosincr 
 what  he  will  have,  &c.,  &c. 
 
 The  animal,  therefore,  I  believe  is  conscious;  though  not 
 so  in  an  intellectual  manner.  It  knows  how  to  enjoy  itself; 
 it  knows  how  to  accept  this,  and  reject  that;  and  to  choose, 
 and  do,  as  to  hosts  of  things  in  an  animal  manner,  and  accord- 
 ing to  the  limit  of  its  endowed  sort  of  mind  and  reasonino- 
 power. 
 
 Who  indeed  that  has  seen  a  dog  with  his  eyes  sparkling 
 with  bright  vivacity,  and  ready  to  run  after  the  ball  you  make 
 feint  to  throw,  but  must  acknowledge  that  the  dog  possesses 
 consciousness ;  yet  we  may  be  sure,  for  the  reasons  already 
 given,  that  it  must  only  be  of  an  animal-like  kind,  and  not 
 the  intellectual  sort  experienced  by  man. 
 
 I  know  this  will  be  demurred  at  by  some  persons;  and  they 
 may  say,  that  true  as  my  arguments  may  be  to  a  certain  degree 
 as  to  eating  and  drinking,  &c. — which  may  be  carried  on  in 
 great  measure  automatically — still  that  some  animal  acts — 
 such,  for  example,  as  that  of  the  cat  above  spoken  of — must 
 be  eflfected  by  a  higher  kind  of  mind  and  consciousness  than  I 
 grant  to  the  animal. 
 
 And  yet — if  I  may  be  allowed  to  press  my  argument  as  to 
 the    working    of   my  own  mind  in  the  accidents  above  nar- 
 
-,02  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 rated,  and  if  I  have  succeeded  in  convincing  the  reader  of 
 the  truth  of  the  view  I  take  of  the  working  of  my  mind  on 
 those  occasions — I  think  he  will  admit  that  although  perhaps 
 an  animal  may  be  conscious,  and  be  able  to  do  all  kinds  of 
 things  which  look  like  the  offspring  of  intellectual  thoughts, 
 yet  that  they  may  really  only  be  instinctive  animal  ones. 
 
 Thus,  in  the  accidents  in  which  I  was  a  participator,  I 
 am  satisfied,  as  I  have  before  related,  that  I  acted  without 
 intellectual  abstract  reasoning.  Yet  I  must  have  acted  by 
 a  kind  of  abstract  animal-like  reasoning  as  to  danger,  in 
 avoiding  being  struck  by  the  horse's  legs,  &c.  Also  in 
 violently  seizing  and  holding  the  reins,  and  restraining  with 
 all  my  might.  Likewise  in  the  river  accident,  the  doing  of  acts 
 suitable  for  the  occasion.  And  yet  after  I  had  commenced 
 each  endeavour  to  rescue,  I  am  satisfied  I  acted  only  by  the 
 dim  sort  of  abstract  reasoning  which  ig  common  to  man  and 
 the  brutes  ;  and  not  by  the  higher  sort  peculiar  to  man  in  his 
 intellectual  acts.  At  the  same  time  I  must  have  been  conscious 
 in  an  animal  sense,  for  though  I  am  certain  I  did  not  will  to  do 
 this,  that,  and  the  other,  by  conscious  iiitellectiial  reasoning ;  yet 
 I  remember  the  rapidly  passing  scenes,  and  many  of  the 
 incidents  in  them,  with  great  distinctness. 
 
 What  I  argue,  therefore,  is  that  animals  at  all  times  act  as  I 
 did  on  those  occasions,  instinctively,  and  intuitively  ;  although 
 with  a  certain  degree  of  consciousness,  yet  quite  without 
 intellectual  reasoning,  and  solely  according  to  their  respective 
 endowed  capacities  and  powers. 
 
 Infants'  Thoughts  without  Words. — I  now  pass  on  to  the 
 consideration  of  the  third  kind  of  thinking  without  words 
 by  man  which  I  mentioned  cursorily  at  the  beginning  of 
 this  article. 
 
 It  is  a  process  of  thought  which  occurs  to  man  in  his 
 infancy,  and  leads  on  to  that  marvellous  faculty  of  word  in- 
 vention or  "  naming,"  which  I  shall  speak  of  in  the  next  article. 
 A  young  infant  cannot  speak  intuitively —  it  cannot  even  call 
 its  mother  by  an  articulate  sound  as  can  a  chick,  or  a  lamb, 
 but  it  has  to  be  taught  the  word  signifying  such  in  the  language 
 
INFANTS'  THOUGHTS  WITHOUT  WORDS.  303 
 
 of  its  nnrse.  But  yet  there  can  be  no  question  (see  the  paper 
 by  Dr.  Ireland,  previously  mentioned)  that  infants  form  ideas 
 as  to  such  things  as  distance,  colour,  relative  solidity,  taste, 
 smell,  heat  and  cold,  pleasant  and  unpleasant,  &c.,  before 
 they  know  the  names  for  such  :  that  is  to  say,  that  some  simple 
 ideas  are  formed  in  the  mind  before  the  mind  is  acquainted 
 with  a  word  for  the  particular  idea  or  phenomenon. 
 
 But  now  comes  into  action  man's  peculiar  prerogative. 
 Very  soon  by  the  repeated  teaching  of  the  nurse — "  Oh  !  how 
 nice"— "Oh  !  so  cold  "— "  Oh  !  so  hard,"  &c.  the  child  learns 
 to  connect  a  word  with  the  idea,  and  if  it  does  not  learn  the 
 ivord,  for  certain  things  it  ivill  invent  one  itself,  as  we  shall 
 ■presently  see. 
 
 Yes !  there  can  be  no  doubt  but  that  in  regard  to  many 
 familiar  objects,  and  sensations,  the  infant  forms  an  idea  of  it 
 first,  and  the  word  comes  after. 
 
 And  here,  let  me  say,  stands  out  in  bold  relief  one  of  the 
 essential  differences  between  the  mind  in  man,  and  the  mind  in 
 the  animal.  The  animal  can  form  an  idea,  and  recognize 
 objects,  and  can  act  on  such  ideas  by  a  mode  of  reasoning 
 peculiar  to  itself ;  hut  it  cannot  name  the  idea  in  an  intellectual 
 manner ;  and  here  consists  one  of  the  fundamental  differences 
 between  the  endoivment  of  the  mind  in  man  and  in  the 
 animal  respectively. 
 
 And  I  think  we  may  consider  this  as  absolutely  certain — it 
 is  not  that  the  animal  has  no  ideas,  and  cannot  realize  them  in 
 the  mind  in  some  sort  of  ivay,  so  as  to  be  able  to  reason  upon 
 them,  and  even  to  remember  them  in  some  cases ;  but  that  it 
 cannot  give  names  to  such  ideas. 
 
 I  do  not  pretend  to  offer  any  explanation  as  to  how  ideas  in 
 animals  may  be  entertained  ;  I  simply  say  that  according  to 
 endowment  they  cannot  associate  them  with  words,  or  signs,  in 
 such  a  manner  as  to  make  an  articulate  intellectual  languat^e  in 
 any  way  like  that  of  man.  The  intimate  nature  of  the  animal's 
 ideas  then  must  be  totally  different  to  that  of  man's,  for  if  not 
 animals  would  certainly  speak  or  have  a  language  of  sio-ns 
 which  we  could  not  fail  to  detect.     But  I  have  spoken  of  this 
 
304  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 elsewhere.     As    to   the    cries    of  animals  see    "  Language  of 
 Animals^ 
 
 To  return  to  the  infant.  I  will  now  pass  on  to  consider  in 
 detail  the  "faculty  of  naming  "  and  origin  of  language. 
 
 Origin  of  Language^Faculty  of  Naming. — There  has  been 
 a  great  amount  of  elaborate  investigation  and  learned  discus- 
 sion concerning  the  origin  of  language,  but  I  venture  to  think 
 that  the  following  reasons  are  amply  sufficient  for  the  solution 
 of  this  momentous  question. 
 
 It  appears  to  me  that  the  marvellous  circumstance  of  man 
 alone  being  the  earthly  creature  that  can  communicate  his 
 thoughts  by  an  articulate  intellectual  language  depends  on  the 
 fact  that  God,  at  the  creation  of  man,  endowed  his  mind  with 
 "  the  faculty  of  naming" — that  is,  the  power  of  inventing  words. 
 
 Thus  :  "  And  God  brought  them  unto  Adam  to  see  what  he 
 would  call  them  :  and  whatsoever  Adam  called  every  living 
 creature,  that  was  the  name  thereof.  And  Adam  gave  names," 
 &c.    {Genesis  ii.  19,  20.) 
 
 Now  the  scoffer  may  laugh  at  this  ;  but  I  think  I  shall  be 
 able  to  show,  on  strictly  scientific  and  philosophical  principles, 
 that  howsoever  man  got  the  faculty,  it  is  really  the  possession 
 of  the  "  power  of  naming"  that  forms  the  very  root  and  founda- 
 tion of  the  human  languages. 
 
 This  is  a  strong  assertion,  but  I  make  it  very  confidently, 
 for  the  following  reasons. 
 
 The  ultra-scientific  men  of  the  f)resent  day  are  ever  talking 
 of  ''acquired  experience,"  (see  Vol.  IV.)  and  "inherited 
 memory  ;"  and  attribute  every  faculty  of  animals  to  the 
 accumulation  of  such  mental  or  instinctive  thoughts,  actions, 
 habits,  &c.,  as  have  been  beneficial  to  the  race  ;  and  used,  and 
 improved  on  by  successive  generations. 
 
 Nor  do  I  dispute  but  that  "  acquired  experience  "  and  "  in- 
 herited memory  "  have  an  influence  in  modifying  the  habits, 
 &c.,  of  some  animals  within  those  bounds — as  I  hold — laid 
 down  by  the  Creator  as  being  capable  of  being  effected  by 
 variation.     (See  "  Variation,''^  Vol.  IV.) 
 
ORIGIN  OF  LANGUAGE— FACULTY  OF  NAMING.      305 
 
 But  however  that  may  be,  it  is  clear  that  man  does  not 
 participate  in  such  to  any  marked  degree  as  compared  with 
 animals  ;  for  if  lie  did,  he  would  he  able  to  speah  the  language 
 of  his  parents,  without  being  taught  words,  and  their  meanings, 
 and  mode  of  use  in  sequence.  And  surely  if  man  is  the  highest 
 production  of  a  blind  materialistic  evolution,  he  of  all  animals 
 ought  to  benefit  by  the  most  elaborate  and  perfect  factors 
 possessed  by  that  marvellous  quality,  and  thus  be  able  amongst 
 other  perfections  to  talk  spontaneously. 
 
 And  could  any  mental  "  acquisition  "  of  man's  be  more 
 important  than  that  of  speech  ? 
 
 Yet  although  the  lamb,  almost  as  soon  as  born,  can  call  its 
 mother  by  uttering  "Ba!"  and  the  chick  do  the  same  by 
 "  chirping  ;"  the  baby  can  utter  no  articulate  sound  and  can 
 only  cry,  and  is  months  before  it  can  say  "Ma"  and  "  Pa," 
 and  even  then  has  to  be  taught. 
 
 But  it  is  not  only  that  children  have  to  be  taught  words, 
 and  that  they  have  the  innate  faculty  for  learning  such,  and 
 comprehending  their  conventional  meaning  in  an  intellectual 
 abstract  sense  so  as  to  be  able  to  apply  them  in  reasoning,  and 
 in  acting  ;  but  there  exists  also  the  leading  and  great  central 
 fact  that  the  child  itself  possesses  an  original  and  innate 
 ^''faculty  of  naming  " — that  faculty  I  dwelt  on  so  strongly 
 above — a  faculty  by  means  of  which  the  child  will  often  invent 
 a  vocabulary  of  its  own;  and  use  such,  until  it  has  learnt  that 
 of  its  mother,  or  nurse,  whatever  language  that  may  be. 
 
 Now  this  is  not  hypothesis  ;  for  the  truth  of  what  I  have 
 just  stated  is  within  the  range  of  every  nurse's  experience  ; 
 for  all  persons  who  have  had  to  do  with  young  children  are 
 aware,  that  most  of  them  do,  at  a  certain  period  of  their  mental 
 development,  invent  some  names  or  words  of  their  own 
 imagining,  and  use  them  in  a  very  practical  manner  ;  and  this 
 is  especially  the  case,  I  think,  with  those  who  are  backward  in 
 talking  with  facility  in  the  nurse's  language. 
 
 In  case  my  reader  does  not  happen  to  have  had  experience 
 of  young  children  I  will  give  some  examples  of  what  I  mean. 
 
 My  brother,  who  grew  up  to  be  a  very  intelligent  man,  was 
 
 X 
 
3o6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 late  ill  speaking  ordinary  words,  and  invented  a  limited 
 vocabulary  of  his  own.  For  example,  he  called  bread  and 
 butter  "  Nim-na^''  milk  and  water  he  termed  "  Tuhhityj'* 
 and  sugar  he  named  "  Tuh-i-ta." 
 
 Another  child  at  two  years  of  age  called  *'  powders " 
 *'  Bi-lr/,"  and  would  cry,  and  say,  "  no  more  Bi-ly  !  no  more 
 Bi-ly  I"  She  also  called  fing'ers  "  Pid-litz  ,-"  and  one  day, 
 when  about  three  years  of  age,  and  she  feared  I  should  hurt 
 her  sister's  fingers,  she  called  out  "mind  pidlitz." 
 
 She  also  named  bread  and  butter  "il/«?z-a,"  and  a  doll 
 "  oo-de-lyr 
 
 Another  child,  for  a  long  time,  called  her  nurse  "  Belew,''^ 
 although  her  proper  name  was  Matilda  :  and  a  man,  or  boy, 
 she  called  "  aa-poo.'"  Another  child,  that  I  knew  intimately, 
 instead  of  saying  anything  was  in  the  "  middle,"  said  it  was  in 
 "  the  cooTca ;"  also  for  topsy-turvy,  she  always  said  "  ho-hy — 
 ho-hyr 
 
 These  are  a  few  examples  :  but  every  nurse  could  give 
 others.  But  besides  entire  creations  such  as  the  above,  there  are 
 the  very  numerous  words  made  use  of  by  children  which  some- 
 what resemble  in  sound  those  they  are  taught,  or  hear  others 
 use  ;  such  as  "  da-dee  too  hot^''  rather  too  hot  ;  ^^  forkey  "  for 
 coffee  ;  "  lichle,'^  for  little  ;  or  "  Papa  no  tecka  me,  me  no 
 dike  !"  cried  one  in  anguish  during  a  bout  of  tickling. 
 
 I  would  particularly  draw  attention  to  the  fact  that  the  use 
 of  these  half-formed  words  shows  the  difficulty  that  is  ex- 
 perienced by  some  children  in  learning  the  established  words, 
 notwithstanding  all  their  "  inherited  experience  "  and  "  inherited 
 memory  J^ 
 
 And  thus  it  is  that  man  can  speak,  for  the  reason  that  he  is 
 endowed  with  the  "  faculty  of  naming  ;"  and  there  can  be  no 
 doubt  that  if  you  placed  a  number  of  children  together  of  one 
 year  old,  and  never  spoke  to  them,  they  would  very  soon 
 invent  a  language  of  their  own  ;  and  would  after  a  time  agree 
 to  the  use  of  a  specific  word  for  each  particular  thing. 
 
 For  myself,  I  am  as  clear  of  this  as  of  anything  not  actually 
 proved ;  and  I  venture  to  think  that  the  matter  viewed  in  this 
 
DEAF  MUTISM,  AND  APHASIA.  307 
 
 light  is  a  substantial  corroboration  of  the  exceedingly  important 
 opinion  expressed  by  Professor  Max  Muller  that  words  have 
 arisen  from  "  roots ;"  (invented,  as  I  hold,  by  the  mind,  as  in 
 the  above  instances;)  and  that  they  have  not,  in  general,  arisen 
 as  imitations  of  sounds  heard  from  without— no  doubt,  how- 
 ever some  words  have  arisen  in  the  latter  way,  as  "  ding  dong" 
 for  the  sound  of  two  bells— and  "  boom  "  for  the  report  of 
 cannon,  &c. :  but  I  think  that  root-words  in  general  are  pure 
 inventions  of  the  mind,  and  adopted  in  use  by  general  consent 
 by  a  given  people. 
 
 In  the  foregoing  I  have  spoken  only  of  the  naming  of  things 
 you  can  see,  or  hear,  &c.  ;  but  no  doubt  it  was  the  "  faculty  of 
 naming  "  that  led  to  the  invention  of  names  for  such  abstract 
 ideas  as  "hope,"  "generosity,"  "ambition,"  &c.,  and  the 
 formation  of  root- words  in  all  languages  for  the  expression  of 
 the  most  recondite  abstract  ideas. 
 
 And  thus,  in  my  opinion,  it  is  that  man  can  talk  intellec- 
 tually, and  that  animals  cannot :  and  this  for  the  very  sufficient 
 reason  that  the  latter  are  not  endowed  by  God,  as  man  is,  with 
 a  kind  of  mind  which  is  not  only  superior  to  the  animals  in  a 
 great  many  ways,  but  most  importantly  because,  as  in  the  case 
 under  discussion,  man's  mind  is  gifted  with  the  "  faculty  of 
 naming  ;"  or  the  power  of  being  able  to  invent,  remember,  and 
 express  a  word,  sound,  or  sign  for  a  particular  thing,  or 
 idea,  in  a  manner  that  animals  cannot. 
 
 As  to  what  extent  language  is  possessed  by  animals  I  must 
 refer  to  the  article  on  "  Language  in  Animals^ 
 
 Deaf  Mutism,  and  Aphasia.— Considering  my  profession, 
 it  may  be  proper  that  I  should  say  something  as  to  these 
 states  of  complete,  or  partial,  speechlessness  in  man;  but  I 
 shall  not  say  very  much,  for  neither  condition  affords  any  real 
 help  in  regard  to  the  comprehension  of  the  human  intellect, 
 and  of  the  faculty  of  intellectual  speech. 
 
 And  this  is  so,  for  the  reason,  that  if  a  person  is  dumb  (and 
 is  not  at  the  same  time  an  idiot)  the  sole  cause  why  he  cannot 
 speak  is  because  he  cannot  hear  his  own  voice  sufficiently  to 
 
 X  2 
 
3o8  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 be  able  to  modulate  it  in  such  manner  as  to  utter  the  proper 
 vocal  intonations. 
 
 And  in  regard  to  the  person  who  is  suffering  from  a  disease 
 of  the  brain  (aphasia)  in  which  speechlessness  is  present;  he 
 is  dumb  as  to  certain  words  for  the  reason  that  the  portion  of 
 brain  which  in  health  is  concerned  with  the  ideation  and  utter- 
 ance of  such  words,  or  ideas,  is  damaged  by  change  of  func- 
 tion, or  structure,  brought  about  by  the  disease. 
 
 Therefore  any  comparison  between  a  deaf  mute  (who  is  not 
 also  an  idiot)  and  an  animal,  is  fallacious  as  to  any  argument 
 concerning  the  intellectual  mind ;  because  the  (otherwise 
 healthy)  deaf  mute  is  still  a  man,  and  possesses  an  intellec- 
 tual mind;  and  can  be  taught  to  think,  and  converse,  by  means 
 of  signs — such  as  "  finger,"  or  "  lip-speaking." 
 
 And  as  to  "  Aphasia,"  or  speechlessness  from  disease  of  the 
 brain,  it  is  idle  to  make  any  comparison  between  the  diseased 
 brain  of  a  man,  and  the  healthy  brain  of  an  animal. 
 
 And,  lastly,  as  to  deaf  mutes  who  are  not  idiots,  I  have 
 not  a  shadow  of  doubt  that  if  henceforth  all  men  were  born 
 deaf,  and  were  vocally  mute  in  consequence,  they  would — God 
 willing — if  their  brains  were  healthy,  soon  find  out  a  language 
 of  signs  for  themselves,  for  the  reason  that  their  brains  are 
 capable  of  intellectual  abstraction,  and  reasoning;  and  that 
 they  possess  the  ^^  faculty  of  naming. ^^ 
 
CHAPTER  XI. 
 
 Language  in  Animals. 
 
 Modes  of  language  in  animals — Deviations  from  nature  by  animals  as 
 to  language,  &c. — Imitation  of  vocal  and  other  sounds  by  animals 
 and  birds — Recapitulatory  and  Explanatory — Analogical  method — 
 Animal  immunity  from  certain  poisons. 
 
 Language  in  Animals. — I  have  already  said  a  few  words 
 on  this  at  the  beginning  of  the  preceding  article  on  language, 
 but  we  must  now  consider  it  in  detail. 
 
 No  one  who  has  closely  observed  animals,  birds,  bees,  and 
 other  creatures,  can  possibly  deny  their  possession  of  a  faculty 
 of  communicating  ideas  to  one  another. 
 
 Admitting  this  fully,  my  object  therefore  will  be,  while 
 elicitating  some  of  the  facts  concerning  animal  language,  to 
 maintain  the  consistency  of  my  general  argument  in  regard  to 
 man,  as  contrasted  with  animals,  by  showing  that  such  animal 
 language  is  not  of  an  intellectual  kind,  but  only  such  as  is 
 necessary  for  the  conduct,  and  use,  of  the  highest  phases  ot 
 the  animal  "  instinctive  mind,"  according  to  its  ordained  capa- 
 city in  each  species. 
 
 In  my  opinion,  every  kind  of  animal  possesses  a  different 
 sort  of  language;  and  which  is  peculiar  to  its  genus;  just  as 
 in  the  case  of  different  races  of  man,  a  language  which  though 
 capable  of  interpretation  by  a  member  of  the  group  which 
 speaks  it,  cannot  be  generally  understood  by  other  races  in 
 minute  detail ;  although  among  both  men  and  animals  there  are 
 a  few  cries,  &c.,  that  can  be  generally  understood;  as  those  of 
 alarm  communicated  by  screams,  stamping  of  the  gi'ound,  &c. 
 
110  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 But  we  must  note  that  whatever  may  be  the  kind  and  extent 
 of  language  in  animals,  it  is  in  them  always  expressive  only  of 
 animal  sensations  and  sense  impressions  and  reasonings. 
 
 Particular  animals,  birds,  insects,  &c.,  &c.,  bark,  gibber, 
 bray,  sing,  crow,  grunt,  rub  their  wing-cases  (crickets),  &c., 
 &c.,  showing  that  each  has  a  different  language,  and  different 
 modes  of  expressing  emotion  :  showing,  too,  by  these  diffe- 
 rences that  their  sorts  of  minds  must  vary  much  more  from 
 one  another,  than  do  the  minds  of  men  in  their  different 
 human  varieties;  for  men  do  not  employ  such  immensely 
 different  modes  of  conveying  their  ideas  and  feelings  by 
 sounds  as  is  the  case  in  animals  with  their  lowing,  snorting, 
 barking,  &c. 
 
 The  making  of  these  very  different  sounds  by  different 
 animals  is  therefore  to  me  the  clearest  possible  proof  that 
 different  animals  possess  different  sorts  of  mind;  yet  of  course 
 there  is  some  general  resemblance,  as  is  the  case  in  so  many 
 of  God's  works  made  diversely  in  specific  instances,  yet  on  the 
 same  general  plan  in  the  main.  I  said  just  now  that,  while 
 fully  admitting  the  possession  of  a  kind  of  language  by 
 animals,  I  should  maintain  strictly  that  it  is  not  of  an 
 intellectual  character,  and  I  may  be  asked  what  I  mean  by 
 this  assertion. 
 
 My  answer  is  that  I  believe  the  language  of  the  animal  is 
 limited  chiefly  to  the  expression  of  animal  needs  ;  and  animal 
 sensations  ;  and  the  conveyance  of  such  requirements,  and 
 feelings  to  their  kind;  although  it  can  doubtless  be  used  also 
 for  communicating  in  some  slight  degree  such  ideas  concerning 
 animal  experiences  and  feelings  as  their  feeble  reasoning  powers 
 enable  them  to  arrive  at  ;  such  as  the  devices  for  protection, 
 and  escape  from  danger;  and  the  manifestation  and  interpre- 
 tation of  the  sort  of  questionings,  and  answerings  which  occur 
 when  two  dogs  meet,  as  shown  by  the  wagging  of  tails,  and 
 pleased  looks,  or  the  reverse  ;  and  which  seem  to  indicate  as 
 if  the  dogs  could  by  gesture,  &c.,  ask,  and  reply  to  one 
 another,  whether  it  is  to  be  peace,  or  war. 
 
 My  belief  is  that  the  mind  of  the  mere  animal  is  in  no  case 
 
MODES  OF  EXPRESSING  LANGUAGE  IN  ANIMALS.     311 
 
 able  to  reach  beyond  the  limit  of  simple  ministration  to  the 
 animal  needs,  and  animal  feelings,  and  instincts  of  the  creature 
 according  to  its  kind  ;  and  that  it  can  never  form  pure  intellec- 
 tual ideas,  such  as  those  of  intellectual  love  ;  intellectual 
 hatred  ;  intellectual  ideas  as  to  time  ;  space  ;  God,  &c.  Nor 
 can  it  form  the  mental  abstractions — words — and  by  the  use 
 of  these  arrive  at  the  intellectual  operation  of  mind  which 
 their  employment  renders  possible. 
 
 Modes  of  expressing  Language  in  Animals. — These  may 
 take  place — 
 
 1st.  By  vocal  intonations  (as  in  man)  in  brutes  and  birds  : 
 and  I  may  remark  that  all  brutes  possess  a  tongue,  larynx,  and 
 vocal  cords  ;  and  that  birds  have  these  also,  with  the  excep- 
 tion that  the  bird's  larynx  (Syrinx)  is  rather  modified  from 
 that  of  man  and  the  mammalia  ;  still  we  know  its  perfection  ; 
 and  we  know  how  the  parrot  can  use  it. 
 
 2ndly.  By  gesture  and  visual  regard,  as  seen  in  dogs,  and 
 in  birds. 
 
 3rdly.  By  means  of  sounds  other  than  vocal,  as  is  witnessed 
 in  the  stamping  on  the  ground  by  various  animals  to  intimate 
 danger.  Also  the  noises  of  insects  made  by  rubbing  their 
 wing-cases  (elytra)  together,  as  in  the  cricket,  &c. 
 
 4thly.  By  means  of  touch,  as  in  the  cases  of  ants,  bees, 
 and  other  insects,  which  can  convey  meanings  by  crossing 
 their  antennae. 
 
 5thly.  Other  signs,  &c.,  perhaps,  with  which  we  have  no 
 acquaintance,  and  can  form  no  conjecture. 
 
 6thly.  Information  can  also  probably  be  ascertained  by  smell. 
 
 By  any  one  of  these  means  separately,  or  together,  it  doubt 
 less  is  possible  for  very  numerous  species  of  creatures  to  com- 
 municate with   their  kind  by    means   of  a    language, — little 
 articulate  it  may  be — but  still  more  or  less  articulate,  accord- 
 ing to  endowment. 
 
 Let  us  now  consider  animal  language  by  whatever  mode 
 effected  ;  and  to  do  so  I  propose  to  divide  the  subject  into  two 
 sections. 
 
312  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 1st.   The  language  of  the  Sensations. 
 
 2ndly.   The  language  of  the  Instinctive  Mind. 
 
 1st.   The  language  expressive  of  the  bodily  Sensations. 
 
 This  I  have  no  doubt  is  in  great  measure,  if  not  entirely, 
 automatic,  for  like  as  when  you  tread  on  a  man's  toe,  or  give 
 him  a  thump  on  the  back,  he  involuntarily  cries  out — Oh! 
 So  when  you  tread  on  a  cat's  tail,  she  gives  utterance  to  her 
 characteristic  scream. 
 
 But  it  is  not  only  bodily  pain  that  can  be  proclaimed  aloud, 
 but  hosts  of  other  sensations  can  also  be  expressed  in  various 
 ways.  The  lamb,  or  the  kitten,  feels  the  sensation  of  hunger, 
 and  it  doubtless  involuntarily  bleats,  or  mews,  for  its  mother  ; 
 although  it  does  not  in  the  least  know  the  meaning  of  "  5«," 
 or  "  Mew,^^  or  why  it  gives  utterance  to  such  sounds. 
 
 And  so  of  the  notes  of  the  crowing  cock,  the  "  gobbling  " 
 turkey,  and  the  sibilant  cricket,  &c.  &c. 
 
 And  then  as  to  numbers  of  other  cries,  &c.,  too  numerous  to 
 mention;  such  as  the  chirping  of  sparrows  on  the  approach  of 
 rain,  the  moaning  and  whining  of  animals  in  pain,  the 
 cackling  of  the  hen  after  laying  an  egg,  &c. ; — all  these  arise 
 doubtless  fi-om  bodily  sensations,  and  may  be  termed  the 
 language  of  the  involuntary  or  automatic  part  of  the  Organic 
 Mind. 
 
 2ndly.   The  language  of  the  Instinctive  Mind. 
 
 I  have  above  briefly  spoken  of  the  language  expressive  of 
 the  bodily  sensations,  and  have  termed  it  really  the  automatic 
 language  of  what  I  call  the  "  Organic  Mind,"  or  "  Vital 
 Force."  Now  we  must  speak  of  the  language  capable  of  being 
 used  by  the  ^^  Instinctive  Mind  ^^ — a  language,  I  believe,  that  is 
 sometimes  involuntary  or  automatic,  but  which  at  other  times 
 is  under  the  voluntary  control  of  such  kind  of  will,  judgment, 
 and  choice  as  is  capable  of  being  exercised  by  the  creature 
 according  to  its  mental  endowment  as  decreed  and  spe- 
 cialized. 
 
 Thus,  by  sounds  or  gestures,  or  other  modes,  animals,  birds, 
 insects,  &c.,  can  express  fear  of  danger,  friendliness,  hatred, 
 anger,  triumph,  &c.;  and  in  some  instances,  as  in  the  bee,  can 
 
MODES  OF  EXPRESSING  LANGUAGE  IN  ANIMALS.     313 
 
 communicate  such  special  information  as  that  the  "  Queen  is 
 dead,"  &c. 
 
 See  two  dogs  meet  :  they  evidently  quite  understand  one 
 another,  and  by  wagging  of  tails  and  bright  glances,  or  the 
 reverse;  and  a  cheerful  bark  or  a  savage  snarl,  can  quickly 
 intimate  whether  a  gambol  or  a  fight  is  to  result.  No  doubt, 
 as  in  man,  this  result  will  be  greatly  guided  by  the  state  of  the 
 bodily  sensations  (digestion,  &c.),  and  as  to  age  and  natural 
 character;  but  yet  the  dogs'  communications,  we  maybe  sure, 
 are  only  concerning  pure  animal  sensations  or  concerns,  and 
 never  assume  an  intellectual  character,  such  as,  "  How  is  your 
 beloved  mistress  ?"  &c.  &c. 
 
 Then  look  at  the  watchful  bird  on  the  tree-top,  or  the  sen- 
 tinel bull  on  the  hillock  ;  each  can  sound  the  alarm,  because  its 
 intuition  or  its  experience  tells  of  danger.  And  then  look  at 
 a  party  of  rooks  holding  a  palaver  ;  who  can  doubt  but  that 
 in  some  way  they  communicate  certain  feelings  and  perhaps 
 ideas  ?  And  so  as  to  hosts  of  other  birds  and  beasts ;  but  then 
 their  mental  processes  cannot  possibly — for  reasons  which  I 
 have  repeatedly  given — be  considered  as  of  an  intellectual 
 sort  like  that  of  man,  indeed  it  very  prohahly  may  he  of  so 
 different  a  kind  to  ours  that  we  cannot  even  guess  at  the  nature 
 of  it. 
 
 I  have  not  space  to  illustrate  all  the  visible  manifestations  of 
 the  different  phases  of  mind  in  animals,  but  to  mention  only 
 one  other,  who  can  doubt  but  that  in  regard  to  triumph  after  a 
 victory,  the  cock  when  he  gets  on  an  elevation  and  crows  must 
 experience  some  of  the  pride  of  conquest,  and  must  have  a  sort 
 of  conception  of  the  abstract  idea  of  exultation  in  regard  to  his 
 courage  and  prowess  ? 
 
 And  yet  although,  as  in  my  opinion,  we  must  not  delude  our- 
 selves by  thinking  that  the  foregoing  are  simply  produced  by 
 reflex  actions  arising  only  from  bodily  sensations  ;  so  we  must 
 not  equally  be  misled  by  supposing  that  such  results  arise 
 from  intellectual  reasoning.  No !  in  my  opinion,  although  all 
 these  acts  and  sounds  are  performed,  and  produced,  in  some 
 measure — and  in  some  measure  only — according  to  the  dictates 
 
314  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 of  a  8ort  of  conscious  will ;  and  a  sort  of  abstract  reasoning  (iu 
 some  cases),  yet  they  can  only  occur,  or  be  done,  strictly  accord- 
 ing to  the  calibre,  and  quality,  and  specific  endowment  of  the 
 kind  of  7ion-intellectual  mind  with  which  the  creature  has  been 
 gifted  by  God — a  calibre,  and  quality,  and  specific  sort  of  mind 
 which  I  will  not  pretend  to  be  able,  in  any  way,  to  explain  the 
 nature  of,  or  essential  mode  of  working. 
 
 Deviations  by  Animals  from  their  natural  "  Sound- 
 ings : "  "  Notes  ; "  or  "  Language  ; "  and  their  compre- 
 hension, OR  imitation  of  the  Language  of  Man,  and 
 OF  THE  "  Soundings,"  or  Notes  of  Species  other  than 
 
 THEIR    OWN. 
 
 Examples  of  these  deviations  are  seen  in  the  coming  of  the 
 dog  to  the  whistler  ;  the  dog's  obedience  to  the  word  com- 
 mands of  his  master  ;  and  by  the  articulation  of  man's  words 
 by  dogs,  parrots,  ravens,  &c.  ;  and  by  the  imitation  by  birds 
 of  the  notes  of  other  birds. 
 
 The  power  to  effect  such  acts  as  these  is  so  curious  that  we 
 must — in  view  of  the  object  of  this  book — investigate  it  pretty 
 closely,  for  there  can  be  no  question  that  these  faculties  of 
 animals  have  led  many  persons  astray  in  their  estimation  of  the 
 kind  of  mind  possessed  by  brutes  and  lower  creatures,  and  have 
 induced  them  to  believe  that  the  minds  of  animals  are  more 
 like  man's  than  is  really  the  case.  Now,  that  animals  can 
 associate  certain  sounds  that  are  not  natural  to  them,  with  cer- 
 tain actions  that  also  are  not  natural  to  them,  is  positive.  A 
 dog  will  come  to  the  whistle.  Again  a  pointer  *'  stands  "  his 
 game:  and  if  he  is  too  eager,  your  word  "  To-lio  "  restrains  him. 
 So  too  after  you  have  fired,  you  call  out  '^  Down-cha?ye,''  and 
 lie  will  lie  down. 
 
 This  is  a  familiar  illustration,  but  we  have  plenty  of  other 
 evidences  in  the  tricks,  and  unnatural  modes  of  action  and  be- 
 haviour that  dogs  can  be  taught  by  patient  training,  to  show 
 that  their  apprehension  of  man's  language,  or  gestures,  can  be 
 extended  beyond  even  the  violent  disruption  of  their  natural 
 instincts,  such  as  that  shown  in  the  case  of  the  pointer  just 
 
DE VIA TIONS  B V  ANIMALS,  ETC.  315 
 
 Eipoken  of,  in  "  standing  "  the  partridge  that  had  been  scented, 
 instead  of  rushing  in  to  catch  it. 
 
 To  go  a  step  beyond  this  interference  with  a  natural  instinct, 
 and  to  approach  the  intellectual  still  further,  I  have  no  doubt 
 but  that  with  great  pains  a  dog  might  even  be  taught  such  a 
 high  act  as  that  of  numeration,  of  a  sort,  by  teaching  him  to 
 bark  once  when  you  said  "  one  " — twice  when  you  called  out 
 "  two,"  &c. 
 
 This,  like  the  conduct  of  the  pointer,  might  be  thought  to 
 look  like  an  exercise  of  intellectual  reason.  Not  a  bit  of  it  in 
 my  oiDinion  !  This  seeming  evidence  of  intellectual  capacity 
 would  be  apparent  only,  and  not  real,  and  take  place  simply 
 by  the  mere  association  of  ideas  as  accomplished  by  the  only 
 kind  of  conscious  mind  the  dog  possesses — the  Instinctive — and 
 which  kind  of  mind  acts — not  by  intellectual  ideation  and 
 ratiocination — but  chiefly  automatically  (as  guided  by  the 
 senses  of  sight,  hearing,  smell,  &c.),  or  as  influenced  by  such 
 low  kind  of  reasoning  power  as  is  possessed  by  the  animal,  and 
 which  is  capable  only  of  being  exercised  for  the  animal's  own 
 welfare,  safety,  and  pleasure. 
 
 The  apparent  intellectual  intelligence  exhibited  in  the  above 
 instances  out  of  a  multitude  that  might  be  given,  are  but  high 
 examples  of  what  may  occur  to  you  any  day  in  a  walk  with 
 your  dog.  You  say,  "  Go  fetch !  "  or  "  Cats  !  "  Away  he 
 bounds,  and  it  might  be  said  he  understands  your  words. 
 And  so  he  does  in  a  manner;  but  yet  it  cannot  be  an  intellec- 
 tual comprehension,  or,  as  I  have  argued  over  and  over  again, 
 he  would  be  able  to  talk,  &c.  The  fact  is  you  have  taught 
 him  to  associate  the  words  "  one,"  "  two "  (as  above),  or 
 "To-ho,"  or  "Down-charge,"  or  "Go  fetch,"  &c.,  with 
 certain  actions,  and  from  these  actions  his  memory  tells 
 him  he  may  derive  pleasure;  and  conversely  his  memory 
 tells  him  also  that  if  he  does  not  perform  the  act  associated 
 with  the  particular  words,  he  will  have  to  suffer  pain.  Let 
 him  do  as  he  has  been  taught,  and  he  knows  he  will  receive 
 caresses  ;  or  if  disobedient,  chastisement,  or  black  looks,  which 
 latter  are  so  associated  with  pain  as  to  be  almost  as  unendur- 
 
3i6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 able.  Besides  in  chasing  cats,  and  running  after  the  ball  to 
 secure  it  (the  equivalent  of  prey  to  the  wild  dog),  he  is  doing 
 things  very  like  natural  acts,  and  hence  pleasurable. 
 
 Thus  these  actions  of  the  dog  are  purely  animal,  and  selfish; 
 and  hence  it  comes  to  pass,  that  when  domesticated,  he  by 
 association  of  ideas  gets  to  understand,  in  an  animal  way, 
 many  of  man's  words  (sounds)  that  experience  has  taught  him 
 to  associate  with  pleasure  and  bodily  benefit,  or  the  reverse, 
 just  as  by  association  of  ideas  when  wild  he  associates  the 
 sound  "  Ba-a  "  with  a  nice  meal  off  a  lamb  ;  or  conversely 
 connects  the  sound  of  the  angry  snarl  of  a  bigger  dog  with 
 pain,  and  danger. 
 
 The  wild  dog,  therefore,  like  his  domesticated  brother,  acts 
 as  he  does,  not  because  he  can  intellectually  connect  certain 
 sounds  with  certain  intellectual  meanings,  but  because  by 
 means  of  his  non-intellectual  instinctive  mind  he  is  by  nature, 
 and  intuition  (or,  when  under  domestication,  by  the  slight 
 variation  his  mind  is  capable  of  being  bent  to  by  human 
 teaching),  able  to  associate  certain  sounds  with  the  animal 
 gratification  of  nice  food  ;  or  (when  under  domestication) 
 with  feeding  by  man,  or  his  caresses — man's  caresses,  or 
 bright  looks,  being  equivalent  to  the  natural  *'  licking,"  or  the 
 "sparkling  glances"  of  his  own  kind. 
 
 Imitation  of  Vocal  and  other  Sounds  by  Animals  and 
 Birds. — It  is  a  very  remarkable  circumstance  that  some  crea- 
 tures— notably  birds — can,  when  they  come  under  the  domi- 
 nion of  man,  so  alter  their  natural  vocal  '•  soundings  "  as  to 
 be  able  to  imitate  man's  words;  or,  in  the  case  of  birds,  to 
 copy  the  notes  of  other  species  of  birds.  And  this  is  all  the 
 more  extraordinary  because  in  the  wild  state,  with  the  excep- 
 tion of  the  mocking-bird,  and  perhaps  a  very  few  other  birds, 
 each  species  keeps  to  its  own  cries,  or  song. 
 
 I  have  already,  on  the  authority  of  Youatt,  spoken  of  a  dog 
 which  could  repeat  thii'ty  human  words  in  a  mechanical  way, 
 pronouncing  each  one  after  his  master  in  the  manner  of  strict 
 imitation.  In  regard  to  this,  I  may  remark  in  parenthesis 
 that  I  never  heard  of  an  ape  who  could  do  such  a  feat  as  this, 
 
ASSOCIATION  OF  IDEAS. 
 
 iiy 
 
 though  the  mechanical  evolutionists  say  the  ape  is  nearer  in 
 relationship  to  man  than  is  the  dog,  and  therefore  ought  to 
 have  a  greater  facility  for  pronouncing  man's  words. 
 
 The  cases  of  the  parrot,  raven,  starling,  &c.,  are  still  more 
 remarkable  in  regard  to  their  pronunciation  of  man's  words  than 
 even  that  of  the  dog;  for  whereas  I  do  not  understand  that  the 
 dog  above  spoken  of  could  associate  the  words  pronounced 
 with  any  appropriate  ideas  in  connexion  with  them,  yet  the 
 bird  can  undoubtedly  do  so,  as  I  will  show  presently. 
 
 The  first  thing  that  strikes  one  in  regard  to  these  lower 
 creatures  being  able  to  imitate  man's  words,  is,  that  the  argu- 
 ment maintained  by  some  people  that  dogs,  &c.,  do  not  speak 
 because  their  vocal  organs  are  differently  shaped  to  those  of 
 man,  is  fallacious ;  for  the  fact  is  that  dogs,  apes,  and  birds 
 have  each  a  vocal  apparatus  that  in  essentials  does  not  differ 
 much  from  that  of  man  anatomically,  and  physiologically, 
 inasmuch  as  each  has  vocal  cords,  or  vibrating  membranes, 
 laryngjeal  muscles,  laryngasal  and  "recurrent"  nerves,  &c. 
 But  even  putting  aside  anatomy  there  is  the  fact  that  some 
 creatures  can  really  articulate  man's  words. 
 
 Association  of  Ideas. — And  now  let  us  consider  how  far 
 animals  and  birds  can  understand  man's  words.  We  have  seen 
 that  the  dog  can  obey  man  on  his  uttering  certain  words,  and 
 we  know  that  the  horse  and  other  creatures  can  do  the  same. 
 But  as  regards  the  apparent  comprehension  of  words,  parrots 
 are  even  more  likely  to  mislead  the  enthusiast  who  argues  in 
 support  of  a  belief  in  animals  possessing  an  intellect  similar 
 in  sort  to  that  of  man,  though  inferior  in  degree  of  develop- 
 ment. 
 
 Thus  I  knew  a  parrot  who  would  remove  her  feeding  can, 
 and  throw  it  on  the  floor  of  the  cage,  and  then  exclaim 
 "  naughty  polly,"  "  naughty  bird." 
 
 So  too  Dr.  S.  Wilks  narrates  (see  Journal  of  Mental  Science, 
 July,  1879),  that  when  his  coachman  comes  for  orders  his 
 parrot  calls  out  "  half-past  two  ;"  the  fact  being  that  the  bird 
 has  often  on  the  coachman's  appearance  heard  that  time  men- 
 
31 8  SCIENCE  A  STRONGHOLD  OE  BELIE E. 
 
 tioned,  and  lias  got  to  associate  those  words  with  the  coach- 
 man. 
 
 Now  how  is  this  ?  Does  the  dog,  and  do  birds  intellectually 
 understand  words  ?  Certainly  not !  True,  in  some  cases  they 
 can  repeat  the  words — and  true  in  some  instances  they  can 
 associate  the  word  with  an  object  ;  or  conv^ersely,  the  object 
 with  the   word,  as  in  the  case  of  Dr.  Wilks'  coachman. 
 
 But  it  is  nothing  more  than  the  association  of  ideas — there 
 can  be  no  intellectual  comprehension — for  if  there  were,  the 
 dog  or  the  bird  would  soon  learn — like  a  young  child — to  talk 
 imperfectly. 
 
 When  the  parrot  above  spoken  of  threw  down  its  "  can " 
 and  exclaimed  "  naughty  bird,"  it  of  course  did  not  under- 
 stand the  true  meaning  of  "  naughty  ;"  but  it  had  heard  the 
 word  repeated  so  many  times  when  its  mistress  rebuked  it  for 
 throwing  down  the  "  can,"  that  it  learnt  to  associate  the  word 
 "  naughty  "  with  the  act. 
 
 And  thus  it  is  also  with  English  horses  ;  they  learn  by 
 association  of  ideas  to  obey  the  words  "  Gee-up,"  "  Whoa," 
 &c.,  in  horse-English  (and  French  horses  the  equivalent  words 
 in  French,  &c.).  They  will  also  learn  to  stop,  or  go  on,  by 
 the  hearing  of  other  sounds  than  words,  as  a  whistle,  the 
 slamming  of  an  omnibus-door,  &c.;  but  in  all  cases  there  is  no 
 intellectual  comprehension  of  the  true  meaning  of  the  words, 
 &c.  :  the  horse  has  simply  learnt  to  associate  certain  sounds  with 
 certain  movements  ;  and  memory  tells  him  that  when  he  hears 
 a  certain  sound,  and  does  not  go  on,  or  does  not  stop,  as  the 
 case  may  be,  he  will  have  a  cut  with  the  Avhip,  or  a  jerk  with 
 the  reins. 
 
 And  so  as  to  all  the  doings,  or  "  sayings,"  of  the  lower 
 creatures  in  which  they  obey  or  imitate  man — what  they  do_ 
 being  done  partly  by  association  of  ideas,  and  partly  through 
 their  power  of  imitation  which  so  strongly  becomes  manifest 
 under  domestication,  and  partly  to  secure  approval  from  man 
 in  the  way  of  food,  caresses,  &c.,  and  to  avoid  castigation. 
 
 As  we  have  just  seen,  the  power  of  vocal  imitation  possessed 
 by  some  lower  creatures — mostly  birds — is  very  remarkable. 
 
ASSOCIATION  OF  IDEAS.  319 
 
 and  it  is  the  more  extraordinary  inasmuch  as  it  is  in  almost 
 every  case  brought  into  action,  only  when  the  creatures  are 
 under  the  control  of  man.  That  is  to  say,  with  the  exception 
 of  the  mocking-bird,  and  perhaps  the  starling,  and  may  be  a 
 few  other  creatures,  all  wild  animals  and  birds  adhere  closely 
 10  the  cries,  notes,  and  song  of  their  species  ;  and,  just  as 
 every  animal  and  bird  has  its  specific  gestures,  gait  in  walk- 
 ing, and  particular  mode  of  flight,  so  it  strictly  observes  its 
 natural  vocal  soundings.  And,  if  it  were  not  so  ordained, 
 fancy  the  jumble  we  should  have  of  heterogeneous  cries, 
 songs,  &c.  Fancy,  if  every  bird  could  do  what  the  mocking- 
 bird does  in  a  wild  state,  and  the  parrot,  &c.,  in  confinement ! ! 
 
 Let  me  draw  especial  attention,  then,  to  the  fact  that  though 
 many  birds  in  confinement  can  imitate  others,  they  do  not,  as  a 
 rule,  exercise  their  latent  faculty  as  long  as  they  are  wild ; 
 and  I  w^ould  emphasize  the  exception  as  to  the  mocking-bird 
 as  a  clear  case  of  ordainment,  and  not  a  chance  habit;  for  if  it 
 were  so,  it  is  scarcely  conceivable  but  that  many  other  birds 
 should  mock  likewise. 
 
 As  to  parrots  then,  and  poor  little  birds  that  are  boxed  up 
 in  cages,  and  placed  within  hearing  of  other  species,  thev 
 clearly  get  to  imitate  man's  words,  &C.5  and  songs  other  than 
 their  own,  simply  because  their  natural  Instinctive  mind  is 
 altered  in  some  way  from  its  natural  w^orking  by  the  unnatural 
 circumstances  in  which  it  is  placed. 
 
 But  what  about  this  faculty  of  imitation  essentially?  And 
 why  should  the  lower  creatures  that  possess  it  manifest  it  as  a 
 rule  only  when  placed  in  unnatural  surroundings? 
 
 I  cannot  answer  the  question,  and  can  only  say  as  a  matter 
 of  interest,  that  even  man  possesses  it,  and  often  exercises  it 
 in  an  involuntary  way. 
 
 Thus  I  have  known  persons  who  live  together,  who — thougji 
 not  related  to  one  another — have  got  to  speak  in  the  same  tone, 
 &c.  Also  every  one  knows  how  you  may  quite  unconsciously 
 copy  a  person  you  see  or  hear.  A  man  stands  talking  to  you 
 with  one  of  his  arms  resting  on  the  mantelpiece;  and  if  you 
 are  in  deep  conversation  with  him,  so  that  the  mind  is  abstract. 
 
320  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 ten  to  one  but  you,  if  standing  at  the  other  end  of  the  mantel- 
 piece, will  instinctively  copy  him,  and  will  put  up  your  arm 
 also,  like  his. 
 
 To  return,  however,  to  birds  and  dogs. 
 
 The  dog  I  mentioned  above,  that  could  utter  thirty  words, 
 could  only  say  them  one  by  one  after  his  master.  Dr.  Wilks 
 tells  us  also  that  his  parrot  could  only  retain  a  word  for  a  few 
 months,  unless  kept  in  practice.  This,  I  think,  is  another 
 proof  that  animals  do  not  understand  words  intellectually,  for 
 if  they  did,  they  would  retain  for  a  longer  time  the  association 
 of  ideas  between  the  word  and  the  object,  for  we  know  that 
 objective  sense  ideas  can  be  retained  by  them  for  a  long  time. 
 The  dog  remembers  the  appearance  and  voice  of  his  master; 
 and  the  migrating  swallow  its  place  of  birth;  but  then  these 
 sense  remembrances  are  according  to  the  instinctive  gift  of 
 the  creature. 
 
 Finally,  on  this  head,  I  will  repeat  that  though  some  crea- 
 tures can  in  confinement  imitate  the  sounds  of  man's  words, 
 and  the  songs  of  other  birds,  and  sounds  of  various  kinds,  still, 
 with  very  rare  exceptions  (mocking-bird  chiefly),  that  crea- 
 tures when  wild,  strictly  retain  their  own  notes,  &c.,  and  what 
 is  more,  wild  creatures  can  "  cheep  ! "  like  the  chick,  and 
 "  Ba  !"  like  the  lamb,  almost  as  soon  as  born,  and  without 
 teaching.  Also  observe  that  the  lower  creature  in  confinement 
 — and  in  regard  to  the  making  of  sounds  not  natural  to  it — 
 must,  like  the  baby,  be  taught  to  utter  such  sounds,  or  to  copy 
 them,  by  the  repeated  hearing  of  such.  Mark  too,  that  though 
 there  is  this  curious  resemblance,  that  it  only  tends  to  make 
 manifest  the  more  clearly  the  distinct  difference  between  the 
 intellect  of  the  babe  and  that  of  the  brute,  in  the  fact  that  the 
 former  not  only  quickly  learns  to  associate  the  sound  with  the 
 object,  but  also  gets  the  abstract  idea  of  the  word  fixed  in  its 
 intellectual  mind,  and  understands  intellectually;  whereas,  the 
 poor  brute  can  never  get  further  than  an  objective  sense  im- 
 pression, and  non-intellectual  association  of  ideas. 
 
 Summary  as  to  Vocal  Sounds. — My  argument,  therefore, 
 in  regard  to  all  animals  that  make  sounds  by  means  of  a  vocal 
 
SUMMARY  AS  TO  VOCAL  SOUNDS.  321 
 
 apparatus  similar  in  structure  to  that  of  man,  or  so  similar 
 that  they  are  able,  at  any  rate  in  some  cases  {harring  the 
 Ape),  to  imitate  his  words — and  which  animals  can  com- 
 municate naturally  to  one  another  certain  definite  vocal 
 sounds  that  they  instinctively  understand,  such  as  "  Ba  I" 
 or  other  certain  cry,  or  note— my  argument,  I  say,  is  shortly 
 
 this — 
 
 That  as  many  creatures  can  undoubtedly  communicate  to 
 one  another  certain  definite  animal  meanings  by  means  of 
 vocal  sounds,  therefore  it  follows  that  they  would  also  convey 
 by  the  same  vocal  channel  all  other  meanings  and  thoughts 
 that  might  arise  of  an  intellectual  character,  if  they  really  pos- 
 sessed any  intellectual  ideas;  and  that  such  language  would 
 necessarily  consist,  as  in  man,  of  varied  and  modulated  sounds 
 (words)  such  as  man  would  certainly  have  perceived  and  learnt 
 the  meaning  of  long  ere  this  if  such  animal  intellectual  language 
 had  really  had  any  existence. 
 
 Further,  that  if  animals  did  possess   any  intellectual  ideas 
 like  those  of  man,  it  would  follow  not  only  of  necessity  {if 
 their  minds  icere  evolutionally  kindred  to  man's)  that  they  would 
 express  such  ideas  by  means  of  a  modulated  language — even 
 though  it  might  be  less  perfect  than  that  of  man's— ^'w^  also, 
 and  most  importantly,  that  being  able  as  they  can  in  some 
 cases  to  associate  man's  words  with  certain  meanings,  and  even 
 to  (mechanically)  utter  man's  words,   it  would  follow  neces- 
 sarily that  they  would  be  able  to   learn  man's  language  in  an 
 intellectual  manner,  and  be  able  to  talk  with  him  intellectually 
 in  his  own  tongue.     And  yet  what  is  the  fact  ?     Why  !  that  a 
 dog  cannot  even  speak  the  simple  words  Yes  !  or  No  !  nor 
 express   affirmation    or  negation  in  an  intellectual  sense  by  a 
 nod  or  a  shake  of  the    head,  although  he  must  have  heard 
 these  words,  or  seen  man  make  these  motions  over  and   over 
 again,   and  even  understood  their  meaning  in  a   mechanical 
 way. 
 
 To  complete  this  argument  let  me  add  that  if  a  man,  how- 
 ever savage,  were  cast  on  an  island  among  people  whose  lan- 
 guage he  did  not  know,  he  would  very  soon  acquire  it.     First 
 
 Y 
 
322  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 by  signs,  and  learning  the  names  of  objects,  and  then  going  on 
 to  words  of  greater  abstraction. 
 
 My  axiom  therefore  still  holds  good,  viz.,  that  if  an  animal 
 exercised  such  reason  as  it  possesses  by  means  of  a  mind  at  all 
 kindred  to  that  of  man,  the  natural  outcome  would  be  *'  words  ;" 
 consequently  that  as  we  have  no  evidence  that  animals  possess 
 words  of  anything  like  the  quality  of  those  of  man,  we  may  be 
 sure  that  such  reasoning  faculty  as  they  possess  is  carried  on 
 in  a  different  mode  to  that  of  man,  and  that  the  constitution  of 
 their  minds  is  of  a  different  sort  to  that  with  which  man  is 
 endowed. 
 
 Recapitulatory  and  Explanatory. — It  may  be  thought  by 
 some  persons  that  in  the  foregoing  I  have  conceded  too  much 
 to  the  unbelievers,  and  depicted  the  animal  as  possessing  a 
 higher  kind  of  mind  than  is  really  the  case,  but  I  have  only 
 stated  what  I  believe  is  borne  out  by  strict  observation  and 
 reasoning,  and  I  have  no  fear  in  advancing  an  estimation  of 
 God's  truth  of  an  injurious  effect  being  likely  to  be  wrought  by 
 candour. 
 
 What  I  have  laboured  to  prove  is  not  that  animals  possess 
 no  reasoning  power — no  power  of  ideation,  and  even  of  a  sort  of 
 abstract  ideation — no  power  of  exercising  judgment — no  lan- 
 guage of  any  sort — no  rules  of  propriety  and  policy  as  to  beha- 
 viour to  their  kind,  or  to  animals  they  may  be  associated  with — 
 no  emotions  as  to  pleasure  and  pain,  and  many  other  attributes 
 of  mind — hut  that  the  hind  of  minds  possessed  by  animals  is 
 diferent  in  sort  to  that  of  man.  There  is  resemblance  between 
 many  of  the  mental  phases  of  man  and  the  brute  it  is  true,  but 
 the  resemblance  arises  solely  from  their  having  been  made  by 
 the  same  Maker  on  the  same  general  plan  as  far  as  the  mere 
 animal  instinctive  Mind  is  concerned — differently  constituted 
 and  endowed  as  that  may  be  according  to  the  kind.  And  in 
 regard  to  man,  the  difference  being  all  the  more  marked,  in 
 the  fact  of  his  being  gifted  with  an  intellectual  mind  m  addition 
 to  his  animal  instinctive  mind. 
 
 The  resemblance,  therefore,  as  I  hold,  is  dependent  on  a 
 primary  plan,  modified  in  its  details  according   to  the  will  of 
 
AN  ANALOGY. 
 
 the  Designer  and  Maker,  and  not  depending,  as  the  mate- 
 rialistic evolutionists  and  Darwinists  contend,  on  mere  heredi- 
 tary transmission,  with  modifications  according  to  chance 
 surroundings. 
 
 It  is  with  the  mind  in  man  and  in  animals  as  with  their 
 bodies,  and  limbs,  organs,  tissues,  and  functions — they  re- 
 semble one  another  much,  in  some  respects,  but  differ  vastly 
 in  others. 
 
 An  Analogy. — Let  us  then  examine  the  question  of  mind 
 in  man,  and  in  animals,  by  the  method  of  analogy. 
 
 The  difference  as  to  limbs,  &c.,  will  be  spoken  of  in  Vol. 
 IV.  on  Evolution,  but  I  will  mention  here  some  of  the  chemical 
 differences  in  different  animals,  showing  that  although  they 
 may  each  have  a  head,  eyes,  ears,  legs,  a  brain,  stomach,  &c., 
 yet  that  tlie  essential  differences  of  the  chemical  physiological 
 working  in  the  creatures  is  quite  as  various  as  are  their 
 different- shaped  bodies,  limbs,  &c.;  and  w^hich  shows  further, 
 as  I  hold,  that  they  are  not  kindred  in  the  sense  the  Darwinists 
 woidd  make  us  believe.  Thus  the  digestive  organs  of  the 
 cow,  sheep,  and  goat,  and  the  kind  of  food  they  take,  are  very 
 similar;  and  yet  consider  the  extremely  different  nature  of  the 
 quality  and  taste  of  their  flesh;  the  difference  of  their  body 
 odour;  the  difference  of  their  milk — of  their  excreta,  &c. 
 
 Again,  the  food  and  digestive  apparatus  of  the  dog  and 
 cat  are  very  similar,  and  yet  how  different  are  their  excretions. 
 It  is  a  disagreeable  subject  to  dwell  on,  but  I  must  draw^ 
 attention  to  the  fact  that  if  you  go  into  a  human  being's  bed- 
 room, and  then  into  a  monkey -house,  you  will  perceive  by  the 
 odour  that,  although  the  ape  may  have  a  body,  head,  legs,  and 
 so-called  arms,  all  of  which  somewhat  resemble  man's,  still 
 that  its  vital  chemistry  must  be  greatly  different  to  that  of 
 man's.  And  so  of  the  horse,  cow,  and  sheep,  &c.,  how 
 different  is  the  smell  of  a  stable,  a  cow-house,  and  a  fold. 
 
 Again,  with  regard  to  function,  look  at  the  fact  that  the 
 dog  perspires  chiefly  through  his  tongue — how  different 
 therefore  must  be  his  physiological  constitution  to  that  of 
 man. 
 
 Y  2 
 
324  SCIENCE  A  STRONGHOLD  OE  BELIEF. 
 
 And  so  of  the  senses,  and  of  the  mind,  in  man  and  animals; 
 you  can  only  compare  them  roughly,  so  difterent  are  they  in 
 many  essential  respects. 
 
 Think  of  the  dog's  sense  of  smell  as  especially  noticeable  in 
 the  bloodhound,  the  foxhound,  the  pointer  !  Think  of  the 
 bird's  perfection  of  vision  !  Then  consider  how  many  brutes — 
 not  to  speak  of  bees,  &c. — that  have  faculties  such  as  man 
 knows  nothing  of — the  sense  of  direction — the  instinct  of 
 migration — the  pre-knowledge  of  rain,  of  storm,  &c.,  and  the 
 result  is,  that  in  the  same  way  as  it  is  really  far-fetched  to 
 compare  animals' bodies,  and  their  functional  chemistry,  seeing 
 how  greatly  they  diiFer;  so  equally  is  it  next  to  impossible  to 
 justly  compare  man's  mind  with  the  animal's,  for  when  we 
 come  to  the  ultimate  analysis  of  each,  we  find  them  differing 
 in  fundamental  framework — and  differing  in  a  way  as  regards 
 many  of  their  powers  and  instincts  which  to  us  is  quite 
 inscrutable. 
 
 I  repeat,  then,  that  a  comparison  between  the  minds  and 
 bodies  of  man,  and  of  animals,  each,  and  all,  respectively  to 
 one  another  in  the  sense  of  relationship  through  descent,  and 
 family  likeness— the  difference,  it  is  argued,  being  of  degree 
 and  not  of  essential  constitution— is  as  likely  to  be  mislead- 
 ino-  as  I  believe  it  is  in  the  case  of  organisms  much  lower  in 
 the  scale  of  creation,  viz.,  plants. 
 
 Thus  animals,  it  is  true,  have  their  resemblances:  but  so  have 
 plants.  The  oak — the  cinchona — the  belladonna — the  aloes 
 — the  sugar-cane  each  have  a  stem,  leaves  and  blossoms,  but 
 how  different  are  the  specific  forms  of  such;  and  how  different 
 must  be  the  vital  chemistry  which  renders  them  respectively 
 able  to  elaborate  tannin,  quinine,  atropine,  aloes,  and  sugar  : 
 surely  there  can  be  no  kindred  between  these  plants  by 
 descent  !  Thus,  although  different  kinds  of  organisms  may 
 resemble  one  another  in  appearance,  yet  their  essential  natures 
 may  be  quite  different,  in  consequence,  as  I  hold,  of  the 
 "  oro'anic  mind"  that  vitalizes  each  being  differently  endowed 
 by  God. 
 
 Finally,  as  showing  how  delusive  it  is  to  attempt  to  exactly 
 
SUMMAR  V.  325 
 
 ancalyze  the  animal  mind  in  comparison  with  that  of  man, 
 differing  as  they  do  in  a  way  past  our  comprehension,  I  will 
 give  a  further  illustration  of  how  the  vital  chemistry  of 
 animals  must  differ  amongst  themselves;  and  if  such  differences 
 occur  of  a  iihysical  nature,  and  which  we  cannot  understand, 
 how  certain  it  is  that  it  must  be  more  difficult  for  us  to  be  able 
 to  trace,  and  determine  the  differences,  and  exact  nature,  and 
 mode  of  working  of  the  mental  phenomena  in  animals. 
 
 The  illustration  is  this.     How  remarkable  is  it  that  different 
 animals  can  live  and  thrive  on  such  different  articles  of  diet, 
 and  that  one  by  choice  will  select  and  enjoy  what  would  be 
 rejected,  and  be  repulsive  to  another. 
 Then  as  to  poisons. 
 
 The  rabbit,  the  guinea-pig,  the  rat  can  eat  the — tc  man 
 deadly— poisons  of  the  belladonna,  the  stramonium,  and  the 
 hellebore,  without  injury ;  and  successive  generations  of  these 
 animals  have  been  reared  on  a  diet  constantly  including  some 
 of  these  alkaloids.  Further,  a  goat  can  eat  an  ounce  of  shag 
 tobacco  with  impunity;  a  much  less  quantity  than  which 
 would  be  quickly  fatal  to  man  if  eaten  by  him.  Again,  Blaine 
 states  that  ten  grains  of  calomel  have  been  known  to  kill  a  dog; 
 whereas  a  horse  will  take  500  grains  with  impunity. 
 
 Hedge-hogs  can  eat  Spanish  flies  without  harm;  a  diet  that 
 would  be  quickly  flital  to  man.  Pigeons  and  fowls  are  stated 
 to  be  unaffected  by  opium.  But  I  need  not  give  more 
 instances. 
 
 Summary.— Thus  we  have  seen  that  it  is  not  simply  that 
 animals  differ  in  their  outward  forms,  and  internal  organs,  and 
 kind  of  flesh,  &c.,  but  that  they  differ  very  vastly  in  their  vital 
 chemistry,  as  coarsely  evidenced,  amongst  other  indications,  by 
 the  characteristic  smell  emanating  from  their  bodies;  by  the 
 difference  of  their  excreta ;  and  by  the  fact  that  some  animals 
 can  eat  with  impunity — and  even  benefit,  as  we  may  suppose 
 —substances  which,  if  taken  by  man  or  by  some  other  animals, 
 would  be  quickly  fatal. 
 
 What  then  maybe  gathered  in  brief  from  all  this  in  support 
 of  the  analogical  argument  we  have  in  hand  in  regard   to 
 
326  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 mind  ?  Why !  First,  that  the  vital  chemical  powers,  pro- 
 cesses, and  products  are  extremely  various  in  animals ;  and 
 that  although  the  general  operations  of  life,  such  as  eating, 
 drinking,  digesting,  &c.,  may  be  very  similar,  still  that  the 
 ultimate  chemical  results  vary  greatly  according  to  the  natural 
 constitution  of  the  animal  as  Jormulated  and  directed  hy  some 
 internal  force — a  force  which,  although  we  can  know  nothing 
 about  it  intrinsically,  we  may  be  sure  from  the  result  is  certainly 
 there — viz.,  the  organic  mind  specialized  for  the  kind — and 
 acting  in  each  species  of  creature  according  to  its  endowed 
 powers  and  limitations. 
 
 Secondly.  That  it  consequently  is  quite  legitimate  to  infer 
 that  if  the  life-causing  part  of  the  Organic  Mind,  which  guides 
 the  chemical  vital  processes,  varies  so  much  in  diiferent 
 creatures,  so  in  the  same  way  it  is  fair  to  suj)pose  that  the 
 Instinctive  part  of  the  mind  of  animals  may  vary  in  its  faculty 
 of  reasoning  according  to  its  endowment.  There  may,  it  is 
 true,  be  a  general  resemblance  between  the  minds  of  animals 
 amongst  themselves,  and  even  in  some  phases  approaching  a 
 similitude  to  that  of  man  ;  but,  like  their  special  vital  pro- 
 cesses, there  will  be  essential  and  particular  differences  accord- 
 ing to  God's  will  and  endowment. 
 
 The  qualities  of  mind  and  reasoning  power  and  kind  of 
 language  in  animals  differ  therefore  as  much  as  do  their 
 bodies,  and  functions,  and  secretions,  &c. 
 
CHAPTER  XII. 
 
 Facial  Expression,  and  the  various  Modes  of  showing 
 THE  Mental  Emotions  and  Bodily  Sensations  in  Man 
 AND  Animals. 
 
 Facial  expression — Laughter — Weeping — Anger,  joy,  fear,  pain — 
 Astonishment — Blushing— Self-evolution  theory — Dogthe  top  twig  ! 
 Sneezing  and  snarling— Kecapitulatory  and  Explanatory — Differ- 
 ences in  exhibition  of  emotions  in  animals. 
 
 Mr.  Darwin,  with  his  usual  ingenuity — and  I  must  add  one- 
 sidedness — has  in  his  book  on  the  '^Expression  of  the  Emotions  " 
 endeavoui'ed  to  trace  a  kindred  connexion  between  the  expres- 
 sion of  the  emotions  in  man  and  in  animals. 
 
 But  in  this  case,  as  well  as  m  so  many  other  instances, 
 I  venture  to  think  Mr.  Darwin  has  erred  in  his  belief  that 
 "resemblance"  necessarily  means  hereditary  relationship  by 
 transmission. 
 
 Granted  that  dogs  and  monkeys  can  show  some  emotions 
 and  gestures,  which  in  a  certain  degree  resemble  those  of  man, 
 yet  may  we  not  be  certain  from  the  arguments  made  lise  of  in 
 previous  articles  that  it  can  be  nothing  more  than  mere  resem- 
 blance, for  have  I  not  proved  that  the  mind  of  man  and  the 
 minds  of  brutes  must  differ  in  essential  quality  ?  Indeed,  in 
 endeavouring  to  trace  the  differences  between  the  kind  of 
 mind  as  possessed  respectively  by  man  and  animals,  there  is 
 nothing  which  more  visibly  demonstrates  the  vast  difference 
 there  must  be  between  the  origination  and  quality  of  the  two, 
 than  the  fact  of  animals  not  possessing  the  faculty  of  facial 
 expression  similar  to  that  uf  man — a  faculty,  or  a  condition,  so 
 strongly  marked  in  man  that   his  ideation  and  emotions  are 
 
323  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 naturally  indicated  by  it  as  by  a  telegraph;  and  so  intimate  is 
 this  connexion  between  thought  and  facial  expression  in  man, 
 that  it  is  beyond  the  control  of  most  men,  even  the  most  gifted 
 and  experienced,  to  prevent  on  some  occasions  their  facial 
 expression  indicating  or  betraying  their  ideas,  however  much 
 they  may  struggle  to  conceal  them. 
 
 True,  the  dog's  eyes  may  sparkle  with  joy,  or  be  lustreless 
 in  pain,  he  may  bark  from  elation,  or  howl  from  distress,  but 
 he  cannot  smile  or  laugh,  or  show  the  play  of  feature  which  is 
 peculiar  to  man  alone.  It  may  be  argued  that  the  muzzle  of 
 the  dog  is  covered  with  hair,  but  this  fact  would  only  in  a 
 slight  degree  interfere  with  expression  and  play  of  feature, 
 and  would  be  no  impediment  to  smiling  or  laughing  if  his  ideas 
 were  kindred  to  those  of  man. 
 
 Laughter. — This  is  so  very  marked  an  emotion,  and  is  so 
 characteristic  of  man,  that  I  will  now  examine  pretty  closely 
 into  the  fact  of  its  absence  in  brutes. 
 
 The  dog  does  not  laugh,  although  he  possesses  a  diaphragm 
 or  midriif  like  that  of  man  (and  without  which  he  could  not 
 laugh);  just  in  the  same  way  as  no  dog  speaks  or  hums  tunes, 
 although  his  vocal  orojans  are  like  those  of  man,  and 
 although  dogs  have  associated  with  man  for  such  a  very  long 
 period. 
 
 Again,  as  to  gesture  ;  no  dog  shakes  his  head  to  express 
 dissent,  or  ever  gives  a  nod  for  assent,  although  he  has  seen 
 man  do  so  for  thousands  of  years,  and  although  he  knows  the 
 direct  practical  meaning  of  shaking  or  nodding  the  head  by 
 man.  No  !  the  dog's  ideas  are  not  sufficiently  abstract  or  in- 
 tellectual for  him  to  be  able  to  adopt  these  gestures  and  use 
 them  himself:  moreover,  what  the  dog  and  the  ape  can  do  in 
 regard  to  facial  expression  and  gesture  towards  man  is  no 
 more  than  they  do  towards  t  Leir  own  kind  in  expressing  anger, 
 joy,  distrust,  &c.  The  dog  barks,  and  whines,  and  snaps,  or 
 licks,  or  looks  bright,  or  wags,  or  lowers  his  tail,  &c.,  when  in 
 association  with  his  fellows,  but  he  can  do  no  more  than  evince 
 his  emotions  according  to  his  specially-endowed  quality  of 
 instinctive  mind. 
 
LA  UGHTER. 
 
 329 
 
 But  in  regard  to  laughing,  a  materialistic  evolutionist  might 
 argue,  that  laughing  is  an  intellectual  act;  and  that  dogs  have 
 not  arrived  at  quite  that  point  of  development,  at  which  laughing 
 comes  into  action.  If  he  did  urge  this  view,  however,  he 
 would  be  wrong,  for  although  laughing  is  often  caused  by  in- 
 tellectual pleasure,  still,  we  know  that  it  is  also  a  faculty  that 
 is  in  connexion  with  the  lower  or  instinctive,  or  body-mind  of 
 man,  for  tickling  will  cause  laughter  of  a  purely  animal  kind. 
 But  the  dog  does  not  laugh  if  tickled. 
 
 Besides,  in  regard  to  dogs,  they  can  understand  man  so  won- 
 derfully in  some  respects,  that  they  certainly  would  laugh,  as 
 well  as  talk,  if  laughter  and  speech  had  been  things  which  had 
 evolved  hy  necessity  in  man ;  for,  if  the  dog's  mind  were  like 
 man's  in  essential  quality,  he  could  not,  owing  to  his  long 
 association  with  man,  have  failed  to  evolve  laughter  and  speech. 
 Laughing  and  talking  by  the  dog  would,  I  say,  have  come 
 necessarily,  if  the  mind  of  the  dog,  and  the  mind  of  man,  had 
 got  to  be  what  they  are  in  each  case,  by  materialistic  or  self- 
 acting  evolution  as  conditioned  by  surroundings. 
 
 No  !  they  are  differently  endowed,  and  although  the  dog 
 with  his  instinctive  mind  can  understand  man  in  some  respects, 
 still  the  very  limitations  we  know  of  are  proofs  of  the  essential 
 differences  between  the  mind  of  man  and  his  emotions,  and 
 the  mind  and  emotions  of  the  dog. 
 
 And  now  a  few  words  as  to  monkeys.  Mr.  Darwin  thinks  he 
 has  detected  ("  Ex2')ression  of  the  Emotions  ")  some  movements 
 and  sounds  that  are  made  by  Apes  on  being  tickled  or  pleased, 
 which  somewhat  resemble  laughter  in  man,  "  a  noise  which," 
 Mr.  Darwin  says,  "the  keepers  call  a  laugh"  (p.  132),  but 
 which  in  another  place  (p.  362)  Mr.  Darwin  himself  only 
 ventures  to  call  "  a  reiterated  sound  clearly  analogous  to  our 
 laughter." 
 
 But  surely  (even  putting  aside  the  question  of  intellect)  if  the 
 ape  were  so  near  a  relative  to  man  as  Mr.  Darwin  would  make 
 out,  it  would  be  seen,  that  so  purely  animal  a  faculty  as  is 
 laughter,  in  some  of  its  phases,  would  be  more  certainly  shown 
 in  the  ape  than  it  really  is. 
 
330  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Again,  if  "the  barking"  (p.  132),  or  chuckling  noise, 
 monkeys  make  on  some  occasions,  is  a  rudimentary  kind  of 
 laughter,  and  the  parent,  as  it  were,  of  man's  faculty  of 
 laughter,  how  is  it  that  the  monkey  has  not  more  marked  traits 
 of  a  mind  resembling  that  of  man  ?  And  how  is  it  that  in 
 this  respect  of  mind  the  ape  is  excelled  by  the  dog  ?  And 
 this  being  the  case,  how  is  it  again,  the  dog  cannot  laugh  if  it 
 be  supposed  that  his  mind  has  evolved  higher  than  the  ape's? 
 Oh  !  no  !  no  !  each  animal  has  its  special  endowments,  and  if 
 the  ape  were  really  the  parent  of  man  in  a  strictly  materialistic 
 evolutional  sense,  then,  of  course,  in  intellect  as  well  as  in  the 
 expression  of  the  emotions,  he  would  most  unmistakably  stand 
 before  the  dog. 
 
 As  it  is,  we  know  that  in  all  respects  as  concerns  mind, 
 and  the  expression  of  the  emotions  (barring  possibly  the 
 noise  by  an  overstrained  simile  called  "  laughing  "  in  apes), 
 the  dog  stands  far  away  above  the  ape. 
 
 Weeping. — Mr.  Darwin  says  (p.  362,  op.  cit.)  that  "  our 
 nearest  allies,  the  anthropomorphous  apes  do  not  weep ; 
 but,  at  p.  135  of  the  same  work,  Mr.  Darwin  states  that  a 
 Borneo  monkey  has  been  known  to  weep,  though  other 
 specimens  of  the  same  species  have  not  been  seen  to  do  so. 
 Weeping,  however,  with  monkeys  is  not  general.  But  mark  ! 
 the  Borneo  monkey  is  lower  in  the  evolutional  ladder  than 
 "  our  allies  "  the  apes.  How  is  this  to  be  accounted  for, 
 Darwinist  ?  Has  the  ape  risen  superior  to  crying,  and  lo8t 
 that  evidence  of  weakness;  while  poor  man,  less  stoical,  or  less 
 high-minded,  has  "  reverted  "  to  tears  ? 
 
 As  to  dogs  weeping,  I  believe  some  lovers  of  dogs  think 
 they  can  form  tears.  But  however  this  may  be,  we  need  not 
 attach  much  importance  to  it,  because  crying  with  brutes,  if 
 it  occurs  at  all,  comes  about  doubtless  in  the  same  animal 
 way  as  many  other  resemblances  between  man  and  brutes, 
 and  simply  because  they  are — as  animals — made  on  the  same 
 general  plan,  as  to  their  bodies,  and  animal  functions,  and  in- 
 stinctive minds — e.  g.  the  tears  of  the  infant  are  simply  reflex. 
 
 Anger ;    joy ;    fear ;    pain,   &c.,   are    expressed   by  apes, 
 
THE  EXPRESSION  OF  THE  EMOTIONS,  ETC.         331 
 
 monkeys,  and  dogs,  in  ways  that  in  some  respects  resemble 
 similar  demonstrations  in  man. 
 
 They  frown;  retract  the  lips;  make  threatening  gestures, 
 &c.  Or  they  look  bright,  and  fawn,  &c,,  and  give  vent  to 
 various  vocal  sounds,  &c.;  but  all  these  acts  in  my  opinion 
 count,  in  any  estimation  of  their  genetic  origin,  and  as  being 
 kindred  with  the  emotions  of  man,  for  no  more  than  do  hosts 
 of  other  acts  of  the  instinctive  animal  mind  which  are  common 
 to  that  form  of  mind  both  in  man  and  animals,  specialized  as 
 it  is  in  certain  respects  for  each  species. 
 
 Astonishment. — In  the  expression  of  this  emotion  there  is  a 
 very  marked  diiFerence  between  its  exhibition  in  man,  and  in 
 apes,  and  dogs.  Man  opens  his  mouth  under  the  sense  of 
 astonishment ;  but  the  ape  and  the  dog  do  not.  Mr.  Darwin 
 himself  admits  that  in  regard  to  apes  especially,  "  this  fact  is 
 surprising  "  (p.  145,  op.  cit.). 
 
 Blushing. — In  regard  to  this,  as  it  is  the  result  of  purely 
 intellectual  ideation,  it  is  of  course  not  met  with  in  brutes. 
 As  to  flushing  with  anger,  &c.,  that  of  course  must  not  be 
 confounded  with  true  blushing. 
 
 The  expression  of  the  Emotions,  and  Evolution. — Let  us 
 now  examine  this  question  strictly  in  regard  to  the  application 
 to  it  of  the  self-evolution  theory. 
 
 If  dogs  and  apes  had  evolved  minds  similar  in  sort  to  that 
 of  man,  and  of  which  man's  is  simply  a  superior  development, 
 then  it  appears  as  plainly  as  possible  to  me,  that  we  should 
 certainly  witness  very  different  facts  to  what  we  decidedly  do. 
 Apes  would  be  mentally  more  like  men  than  are  dogs;  and  the 
 dog  would  undoubtedly  have  become  a  higher  creature  than 
 he  is,  and  would  do  a  host  of  human-like  things  which  he  does 
 not  do. 
 
 I  will  for  the  present  put  aside  the  ape,  as  he  is  certainly 
 less  like  man  mentally  than  is  the  dog.  Now  in  regard  to  the 
 "  evolution  "  of  the  facial  muscles  in  man.  If  dogs  had  the 
 same  hind  of  mind  as  we  have,  though  of  less  development,  yet 
 working  broadly  in  the  same  manner,  then  it  would  follow  as 
 a    matter    of  necessity — materialistically — that   if  the    facial 
 
332  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 muscles  have  evolved  by  self-action  in  man,  in  such  manner  as 
 to  express  his  emotions  as  they  really  do ;  then  the  face 
 muscles  of  the  dog  ought  to  have  evolved  likewise — pari 
 passu  with  the  dog's  mental  growth,  and  ought  to  exhibit  in 
 the  same  mode — though  in  less  degree — a  like  play  of  feature 
 to  that  of  man.  Like,  in  such  a  case,  ought  of  necessity  to 
 have  produced  like;  and  if  the  ideas  of  man,  and  the  dog,  are 
 similar  in  sort,  then  the  dog's  facial  muscles  ought  to  have  got 
 to  visibly  telegraph  and  indicate  those  ideas  in  the  same  mode 
 as  in  man.  But  it  is  not  so.  Just  the  same  kind  of  argument 
 will  apply  to  the  other  modes  of  expressing  the  emotions, 
 besides  those  capable  of  manifestation  by  the  muscles  of  the 
 face. 
 
 If  the  minds  of  man  and  of  the  brutes  were  alike  as  to  sort, 
 and  genetically  related,  then  we  should  expect — materialisti- 
 cally and  evolutionally — to  see  that  the  dog's  mind,  and  its 
 emotions, — as  well  as  his  body, — would  have  grown  more  and 
 more  like  that  of  man  during  the  lapse  of  time. 
 
 But  it  may  be  said,  the  ape  and  man  are  very  much  alike 
 in  bodily  build;  yet  they  are  not  so  alike  in  mind  as  is  man 
 and  the  dog. 
 
 How  is  this,  materialistic  evolutionist?  Don't  tell  me  that 
 the  reason  is  that  the  dog  and  the  ape  are  the  respective  top 
 twigs  of  two  evolutional  branches,  and  man  of  another.  This 
 will  not  do,  even  on  the  evolutionist's  own  showing;  for  Mr. 
 Darwin  believes,  that  although  the  ai3e  is  our  immediate  pro- 
 genitor, still,  he  must  believe  also  we  have  kindred  with  the 
 dog;  because  he  says,  "  we  show  hate  like  him  in  our  jeering 
 and  sneering,  by  retracting  the  upper  lip  and  displaying  the 
 canine  tooth,  as  the  dog  does  in  snarling,"  and  this  Mr.  Dar- 
 win says,  "  reveals  man's  animal  descent."  (Darwin,  ^'Emo- 
 tions" pp.  251  and  253.) 
 
 And  yet,  as  I  shall  note  further  on,  the  ape,  as  Mr.  Darwin 
 admits,  never  shows  the  canine  tooth  alone  on  one  side,  as  does 
 the  dog  and  man.  Here,  therefore,  is  another  lapse  in  man's 
 evolutional  pedigree  of  the  emotions. 
 
 Again,    if    man  and  the    dog  are  related,  how  is  it    that 
 
RECAPITULA  TOR  Y  AND  EXPLANA  TOR  Y.  333 
 
 the  dog  has  managed  to  surpass  the  monkey  in  the  power 
 of  expressing  some  of  its  emotions;  and  in  its  capacity  for 
 mental  communion  with  man?  How  is  it  if  he  thinks  and 
 feels  like  man,  and  has  a  similar  sort  of  mind — (even  though 
 it  be  of  less  development) — how  is  it,  I  say,  that  he  exhibits 
 no  rudiments  of  laughter,  or  of  speech  like  that  of  man? 
 Surely  here  is  a  fault  in  clever  self-acting-evolution-thi'ough- 
 necessity — here  is  a  lapse,  or  a  halting  of  evolution !  And  I 
 suppose  no  evolutionist,  however  enthusiastic,  will  venture  to 
 say  that  the  dog  or  the  ape  have  got  beyond  man  in  the  mental 
 power  of  controlling  their  facial  expressions,  and  emotions; 
 and  have  in  consequence  "  lost "  their  facial  muscles  in  con- 
 siderable degree  through  non-use  and  degeneration;  or  that 
 in  the  same  way  they  have  "lost"  their  faculty  of  laughter!  I 
 
 No  !  dogs'  minds  and  emotions  are  dogs'  minds  and  emo- 
 tions ;  and  apes'  minds  and  emotions  are  apes'  minds  and 
 emotions  ;  and  man's  mind  and  its  emotions,  is  man's  mind  and 
 emotions — and  each  is  specialized  according  to  God's  will  and 
 pleasure — they  may  be  similar  in  some  things  and  different 
 in  others,  but  no  one  of  them  can  depart  from,  or  go  beyond, 
 its  particular  endowment. 
 
 Recapitulatory  and  Explanatory. — From  the  foregoing, 
 therefore,  it  may  be  seen,  that  w^hat  I  contend  for  is,  that 
 although  some  of  the  higher  brutes  do  express  some  of  their 
 emotions  in  a  manner  partially  resembling  the  expression  of 
 the  emotions  in  man,  by  means  of  various  manifestations  and 
 gestures  indicative  of  pleasure,  pain,  &c.,  yet  that  there  is  no 
 more  than  a  resemblance;  and  that  each  kind  of  creature, 
 whether  a  brute,  a  frog,  or  a  bee,  &c.,  has  a  specialized  mode 
 of  evincing  its  emotions,  by  gestures  and  cries,  &c.,  just  as 
 each  has  a  specialized  kind  of  animal  language,  &c.  :  and  that 
 this  is  so,  for  the  reason  as  contended  for  elsewhere,  that  eacli 
 kind  of  creature  has  a  different  and  specialized  kind  of  Instinctive 
 Mind.  Therefore  I  hold,  that  emotions  in  different  animals, 
 which  to  us  look  similar  in  appearance  to  our  own,  must  be 
 differently  felt  by  animals  to  what  they  are  by  man  ;  for  if 
 they  were  felt  internally  in  the  mind,  as  he  feels  them,  and  if 
 
334  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 man  and  animals  are  evolutiouallj  kindred  ;  then  animals 
 ought  to  express  outwardly  all  the  emotions,  facial  expression, 
 laughter,  &c.,  as  man  does  :  and  less  marked  though  they 
 might  he  in  animals  than  in  man,  still  "  like  cause  should  pro- 
 duce like  effect." 
 
 Consequently,  I  hold  that  the  resemblance  between  the 
 expressions  of  the  emotions  in  man  and  the  brutes  is  no  more, 
 and  signifies  no  more,  than  do  the  very  many  resemblances 
 between  him,  and  them,  in  regard  to  bodily  structure  ;  limbs, 
 organs,  functions,  &c.  e%c.  :  and  even  mental  attributes,  such 
 as  anger,  joy,  industry  of  the  bee,  &c. — they  are  resemblances 
 not  necessarily  springing  from  genetic  affinity,  but  present, 
 because  they  are  all  designed  and  made  by  the  same  Creator  ; 
 each  according  to  kind  ;  different  in  some  things,  and  like  in 
 others. 
 
 Having  thus  considered  resemblances  and  put  them  as  I 
 believe  at  their  proper  value,  let  us  glance  at  the  differences  of 
 some  of  the  emotions  as  shown  by  animals,  as  distinct  from 
 those  of  man. 
 
 What  can  be  more  different  than  the  modes  of  expressing 
 joy  or  auger  as  seen  in  the  wagging,  or  lowering  of  the  tail  of 
 the  dog — and  the  rigid  elevation,  or  lashing  and  erection  of  the 
 hairs  of  the  tail  of  the  cat — must  not  their  mode  of  feeling 
 similar  emotions  be  very  different  ?  and  must  not  this  be  so 
 because  their  minds  are  different  ? 
 
 And  then  look  at  the  strutting  turkey, — the  flirting  cock, — 
 the  love-sick  blackbird  with  drooping  wings — each  with  per- 
 fectly different  gestures,  though  all  are  birds.  Then  look  at 
 the  astonishing  variety  of  gestures  and  cries  too  numerous  to 
 mention,  that  are  special  and  peculiar  to  hosts  of  creatures  ;  and 
 which  though  expressive  apparently  of  similar  emotions,  are  so 
 very  different  often  in  sound  or  mode  ;  and  this  even  although 
 the  creatures  may  resemble  one  another  in  anatomical  construc- 
 tion— such  as  the  braying  of  the  donkey,  and  the  neighing  of  the 
 horse;  the  roaring  of  the  lion,  and  mewing  of  the  cat,  &c.  &c. 
 
 Seeing  these  differences  therefore,  does  it  not  appear  certain 
 that  the  minds  of  the  various  creatures  must  be  different ;  for 
 
RECAPITULA  TOR  V  AND  EXPLANA  TOR Y.  335 
 
 their  emotions  must  be  experienced  in  a  ditferent  manner,  or 
 they  could  not  be  expressed  in  such  different  modes  ?  If  man 
 and  animals  individually  and  collectively,  had  the  same  sort  of 
 minds — different  though  they  might  be  in  each  species  in 
 degree  of  development — would  they  not  all  express  their  ideas 
 and  emotions  in  a  manner  more  nearly  showing  kindred  than 
 is  the  case  as  to  language,  facial  expression,  cries,  gestures, 
 &c.  ?  Surely,  yes  !  surely  if  they  had  the  same  sort  of  mind 
 they  would  express  their  ideas  and  emotions  by  the  same 
 modes. 
 
 Granted,  different  races  of  men  speak  different  tongues;  but 
 it  is  always  an  articulate  intellectual  language,  and  his  gestures 
 show  no  such  violent  differences  throughout  the  world,  as  the 
 differences  between  the  gestures  of  the  various  races  of 
 animals. 
 
 To  repeat,  I  maintain  therefore  that  in  my  opinion  Mr. 
 Darwin's  great  mistake  in  regard  to  his  theory  of  the  ex- 
 pression of  the  emotions  in  man,  and  animals  being  kindred, 
 is,  that  he  has  concluded  that  because  certain  of  such  expres- 
 sions resemble  one  another  in  man  and  in  the  brute,  that  such 
 resemblance  is  a  sign  of  genetic  affinity.  For  example,  as  I 
 have  already  stated,  Mr.  Darwin  thinks  that  because  man  and 
 the  dog  both  show  the  canine  tooth  (Darwin,  "  Emotions,'' 
 251 — 253),  in  sneering,  or  in  snarling,  therefore  that  man 
 "  reveals  his  animal  descent,"  and  shows  thereby  he  is  con- 
 nected by  heredity  with  the  dog,  forgetting  that  resemblance 
 does  not  necessarily  mean  genetic  relationship. 
 
 For  example,  the  crystal  of  one  salt  may  identically  re- 
 semble the  crystal  of  another  salt  in  figure,  but  yet  be  totally 
 different  in  essential  quality — there  is  resemblance,  but  no 
 kindred  connexion — the  fact  being  that  the  two  crystals  like 
 the  two  minds,  and  the  two  faces  (man's  and  dog's  each  with 
 eyes,  nose,  mouth,  &c.),  have  both  been  made  by  the  same 
 Maker,  and  each  fall  under  some  phase  of  Divine  Will,  De- 
 sign, or  Law  similar  in  genesis  and  developing  power  in  some 
 respects,  but  yet  in  others  producing  different  effects. 
 
 But  to  return  to  Mr.  Darwin  and  his  explanation  of  the 
 
-^-,6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 j)j 
 
 sneer  in  man,  let  me  again  ask  him  how  it  is  that  if  the  sneer 
 of  man  is  kindred  to  the  snarl  in  the  dog,  that  the  monkey  has 
 not  got  such  a  mode  of  expressing  defiance,  contempt,  &c.  ? 
 Why  Mr.  Darwin  himself  says,  "  Mr.  Sutton  has  never  noticed 
 a  snarling  action  in  our  nearest  allies,  namely,  the  monkeys, 
 and  he  is  positive  that  the  baboons,  though  furnished  with 
 great  canines,  never  act  thus."     (''  Emotions,^^  p.  253.) 
 
 If  man  therefore  is  the  offspring  of  the  ape,  how  strange  a 
 thing  is  it  that  man  should  have  "  retained,^'  on  Mr.  Darwin's 
 explanation,  a  mode  of  expression  which  has  been  "  lost "  by 
 his  ferocious  parents  the  gorilla  and  the  baboon  !  ! 
 
 But  putting  aside  the  evolutionallij  remarkable  fact  that  the 
 ape  has  "  lost  "  an  animal  mode  of  expression,  let  me  say 
 further,  that  if  man's  sneer  is  kindred  to  the  dog's  snarl,  how 
 strange  it  is,  that  under  great  excitement,  man  never  growls 
 like  a  dog,  or  yells  like  an  ape  ! 
 
 In  conclusion,  I  would  say  that  if  the  materialistic  evolution 
 theory  is  true,  it  is  strange  that  another  very  marked  mode  of 
 giving  expression  should  be  so  singularly  partial.  How  is 
 it,  namely,  that  the  bird  is  so  musical,  and  even  excels  man  in 
 its  faculty  of  innately  giving  utterance  to  song  ;  whereas  the 
 dog  and  "  man's  living  parent "  (the  ape)  have  not  an  atom  of 
 music  in  them  ? 
 
 As  a  last  word  on  this  subject  on  which  but  for  want  of 
 space  so  much  more  might  be  said,  I  would  venture  to  remark 
 that  I  think  Sir  E.  Landseer  and  other  artists  have  helped  to 
 mislead  in  regard  to  "  mind  "  and  expression  in  brutes  ;  for  by 
 their  consummate  art  they  have  so  idealized  the  expression  in 
 the  eyes,  muzzles,  limbs,  and  attitudes  of  dogs  and  other 
 animals,  and  so  humanized  them,  as  to  endue  the  pictures  of 
 them  with  a  false  and  sentimental  aspect. 
 
 Summary. — As  a  summary,  therefore,  I  maintain,  that  the 
 expression  of  the  emotions  in  man,  is  special  to  him  as  to  sort 
 and  mode,  as  it  is  likewise  special  to  every  kind  of  creature  ; 
 and  dependent  in  each,  on  the  description  of  specialized  mind 
 as  bestowed,  according  to  God's  ordainment  and  gift. 
 
CHAPTER    Xni. 
 Pleasure    and    Pain. 
 
 Pleasure  and  pain — Pleasure  and  pain  may  be  reflex  in  animals. 
 
 The  procurance  of  pleasure,  or  of  benefit,  is  of  course  in  all 
 creatures  the  great  incentive  towards  voluntary  action  ;  as 
 pain,  or  disadvantage,  is  the  great  deterrent.  And  this  applies 
 to  the  spiritual  intellectual  mind  of  man,  as  well  as  to  the 
 organic  mind  of  brutes,  and  of  lower  creatures  ;  for  man,  of 
 course,  can  feel  pleasure  and  pain,  both  by  his  intellectual  as 
 well  as  by  his  body,  or  organic  mind.  But  here  is  one  of  the 
 great  differences  between  man  and  all  other  creatures,  for  they 
 cannot  feel  pleasure  or  pain  intellectually,  because  they  can- 
 not form  intellectual  abstract  ideas.  Consequently  all  their 
 actions  are  directed  by  the  "  Organic  Mind,"  so  as  to  procure 
 bodily  or  animal  pleasure,  or  to  avoid  pain  ;  though  of  course 
 as  neither  are  felt  intellectually,  they  can  neither  be  felt  with 
 the  keenness  appreciable  by  man,  nor  can  they  know  intellec- 
 tually why  they  seek  pleasure,  or  avoid  pain. 
 
 But  nevertheless,  although  from  possessing  no  intellect,  the 
 brute  and  lower  creature  does  not  know  why  it  seeks  pleasure, 
 or  avoids  pain  ;  it  does  so  instinctively  by  intuition,  and  by  the 
 reflex  action  of  its  organic  mind.  It  gives  the  animal  pleasure 
 to  seek  food,  and  take  it  ;  and  it  derives  pleasure  from  the 
 exercise  of  all  those  faculties  it  is  endowed  with  for  procuring 
 its  food,  or  circumventing  its  prey.  Pleasure  from  seeing, 
 smelling,  tasting  its  food, — seeing,  hearing,  smelling  its  prey, 
 &c.  Also  from  seeing,  hearing,  or  smelling  the  mate  or  the 
 young.     Likewise   from  using  the  various  senses  and  powers 
 
 z 
 
338  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 of  muscular  movement,  not  only  when  employed  in  their 
 necessary  uses  of  taking  food,  &c.,  but  also  in  frisking,  jump- 
 ing, running,  swimming — playing  with  the  mate,  or  young, 
 barking,  neighing,  crowing,  just  as  a  young  child  runs  and 
 gambols  and  shouts,  for  the  mere  pleasure  of  it ;  hut  ivliy  it 
 does  these  various  things,  it  knows  not. 
 
 But  in  all  these  cases,  all  arises  by  endowment — it  is 
 natural — that  is,  it  is  endowed  in  some  animals  to  derive  plea- 
 sure from  being  still — as  in  the  sloth,  the  crocodile,  &c.; 
 others,  as  the  dog  and  pigeon,  derive  the  greatest  pleasure 
 from  activity. 
 
 In  all  this,  there  can  be  no  intellectual  enjoyment,  for  no 
 pleasure  could  be  felt  as  intellectual  pleasure  unless  the  crea- 
 ture could  form  an  abstract  ideal  of  enjoyment,  and  we  may 
 be  sure  none  can  do  that  but  man.     (See  "  Language.'^) 
 
 But  pleasure  is  derived,  not  only  from  muscular  movements, 
 and  sense  acts,  as  above,  but  also  in  getting  rid  of  secretions 
 and  excretions.  The  bee  doubtless  feels  bodily  comfort,  and 
 hence  pleasure,  by  getting  rid  of  its  wax  from  the  surface  of 
 the  body — the  silkworm  its  silk.  And  in  like  way  the  higher 
 creature  is  gratified,  both  as  to  bodily  comfort,  as  well  as  by 
 instinctive  joy,  at  having  the  milk  sucked  from  the  tumid 
 breast  by  the  young. 
 
 Yet  all  this  is  animal — it  all  results  from  endowed  instinct, 
 the  animal  knows  not  why,  or  how  it  is.  Man  only  can 
 appreciate  this  by  his  intellect;  which  while  it  tells  him  the 
 "  why  and  the  wherefore,"  also  magnifies  all  his  joys,  as  alas  ! 
 it  intensifies  all  his  pains  and  sorrows. 
 
 And  now  of  pain.  Fain  is  the  reverse  of  all  this,  and  the 
 creature  avoids  it  instinctively,  though  he  does  not  know  why. 
 He  avoids  pain  not  simply  because  his  natural  endowment  is 
 opposed  to  it,  as  shrinking  from  suffering;  but  because  pain 
 is  often  one  of  the  forerunners,  or  concomitants  of  death, 
 which  all  creatures  instinctively  shun. 
 
 But  the  pain  as  felt  by  a  creature  not  possessed  of  an  intd- 
 lectual  mind  must  be  as  nothing  compared  with  pain  as  felt  by 
 man. 
 
PLEASURE  AND  PAIN. 
 
 His  intellectual  mind  magnifies  pain  by  ten  thousand 
 imaginary — it  may  be — doubts,  fears,  and  terrors;  and  pain 
 and  death,  which  are  shunned  by  man,  as  well  as  the 
 brute,  by  mere  instinct,  are  felt  and  thought  of  far  more 
 acutely,  and  apprehensively,  by  man,  of  course,  than  by  the 
 animal;  because  the  mind  of  the  animal  is  so  very  differently 
 constituted.     (See  "  Pain  and  Cruelty  in  Aniinah,''  Vol.  II.) 
 
 It  is  man  alone,  who  has  fear  of  loss  of  health  ;  loss  of 
 capacity  to  earn,  as  well  as  intellectual  dread  of  suffering. 
 
 He  alone,  too,  has  doubts  as  to  the  future — as  to  what  may 
 come  after  death — the  great  '^perhaps"  '^that  puzzles  the 
 will." 
 
 Yet  he  alone,  too,  by  his  spiritual  mind,  may  ride  triumphant 
 over  the  natural  man,  and  may  learn  to  bring  his  judgment, 
 and  will,  not  only  to  regard  death  without  fear,  but  even  in 
 many  instances  to  welcome  its  advent  with  joy. 
 
 As  to  pain  felt  by  animals  in  consequence  of  acts  of  cruelty 
 by  man,  or  by  another  animal;  or  by  the  rapacity  of  carni- 
 vorous creatures  :  also  as  to  the  pain  of  disease,  and  pain  of 
 mind  in  man  as  caused  by  sorrow  ;  I  must  refer  to  the  articles 
 on ''Cruelty  and  Pain,''  Vol.  II.;  also  ''Disease"  Vol.  11. ; 
 and  "  Probation,''  Vol.  V. 
 
 In  conclusion,  I  would  particularly  remark  that  we  must 
 always  draw  a  sharp  line  of  distinction  between  the  pain  of 
 disease,  and  the  pain  arising  as  a  warning  and  protection  to 
 the  individual  and  his  bodily  parts,  so  that  ease  and  health 
 may  be  secured  and  maintained. 
 
 Thus,  for  example,  if  a  dog  treads  on  a  burning  hot  hearth- 
 stone, it  will  withdraw;  and  so  on  as  to  all  animals  when 
 placed  under  various  adverse  conditions;  nor  is  this  withdrawal 
 from  pain  necessarily  voluntary,  as  when  you  instinctively  close 
 your  eyes  in  a  cloud  of  dust,  or  as  when  the  frog  pulls  up  his  leg 
 on  the  toes  being  pinched.     (See  "Reflex  Action.'') 
 
 z  2 
 
CHAPTER  XIV. 
 
 The  Pure  Instincts. 
 
 The  Pure  Instincts — Self-preservation — Maternal  instinct — Selection 
 of  site,  &c.,  for  nests — Questions  for  Materialistic  Evolutionist — 
 Birds'  nests — Insects'  sites  for  placing  eggs— Inhabitants^  of  the 
 land  who  lay  tlieir  eggs  in  water — Questions  for  Materialistic  Evo- 
 lutionist—Maternal care  of  eggs— Questions  for  Materialistic 
 Evolutionist — Care  of  the  young — Pipe  fish — Questions  for  Mate- 
 rialistic Evolutionist — Believer's  view — Instinct  of  the  young — 
 Questions  for  Materialistic  Evolutionist — Mr.  Darwin. 
 
 In  the  article  on  ^^  Reason  and  Instinct  "  I  have  endeavoured 
 to  distinguish  between  those  two  qualities  of  mind,  but  it  is 
 needful  that  I  should  devote  some  special  consideration  to  the 
 Pure  Instincts  and  the  wonderful   doings   of  creatures  under 
 their  influence,  because  the  materialists  and  unbelieving  evolu- 
 tionists try  to  prove  that  they  like  all  other  faculties  are  self- 
 acquired.     In  fact  the  Materialists  say  "  Instinct  "   is  nothing 
 more  than  a  combination  of  "  experience  "  and  "  hahit  "  acquired 
 by  the  ancestors  of  any  creature,  and  handed  down  by  heredity 
 to  the  descendants  in  such  degree  and  so  far  as  it  may  be  bene- 
 ficial to  the  kind  in  "  the  struggle  for  existence."     That  is  to 
 say,  materialistic  evolutionists  believe  that  inorganic  matter 
 having  by  spontaneous  action  come  somehow  to  form  a  living 
 organism,  and  such  creature  having  been  compelled  by  chemico- 
 mechanics  to  assume  a  certain  form  and  acquired  more  or  less 
 mind,  it  then  exists,  and  moves  about,  and  does,  according  also 
 to  chemico-mechanical  internal  causes,  and  according  as  these 
 may  be  conditioned  by  external  secondary — it  may  be  chance- 
 happening — factors  or  causes.     Further,  these  gentlemen  who 
 have  such  faith  in  materialistic  self-action  and  in  their  own 
 
THE  PURE  INSTINCTS.  341 
 
 capacities  for  understanding  all  about  the  working  of  creation, 
 believe  that  a  creature  thus  constituted  acquires  habits  and 
 instincts  by  self-development,  and  though  these  philosophers  do 
 not  tell  us  how  and  by  what  necessity  bioplasm  or  protoplasm 
 becomes  differentiated  into  blood  vessels,  muscles,  nerves,  brain, 
 so  as  to  constitute  an  animal,  or  how  mind  evolved,  yet  they 
 say  there  can  be  no  question  but  that  self-improvement,  as 
 ruled  by  secondary  causes  (that  is,  self-evolution),  does  give 
 the  key  to  the  solution  of  the  whole  question  as  to  the 
 origin  of  structure,  organs,  and  mind.  Instinct  therefore, 
 they  say,  is  nothing  more  than  the  accumulated  observation, 
 acquired  practical  experience,  and  adopted  habit,  of  past 
 generations,  as  inherited  in  all  its  useful  developments  by 
 the  living. 
 
 This  is  the  view  I  shall  contest.  Now  no  one  can  deny  but 
 that  the  higher  brutes  can  form  habits,  and  can  profit  by  ex- 
 perience and  perhaps  hand  down  such  in  some  measure  to  their 
 descendants,  but  what  however,  I  maintain  is,  that  such  power 
 is  very  partial,  and  prevails  to  a  very  slight  degree,  and  never 
 goes  beyond  ci  certain  boundary  as  laid  down  by  God's  endow- 
 ment of  "  limited  capacity  for  variation." 
 
 Further,  the  doctrine  of  evolution  gives  no  clue  as  to  how 
 instincts j'lrs^  arose,  nor  why  it  is  they  do  not  progress  as  expe- 
 rience accumulates.  How  it  is,  for  example,  that  bees'  combs, 
 and  birds'  nests,  and  caterpillars'  cocoons,  are  (as  far  as  we  have 
 any  knowledge)  just  the  same  now  as  they  have  ever  been  in 
 given  species.  (For  more  as  to  this  see  "  Acquired  Experience,"^ 
 Vol.  IV.) 
 
 Now  as  one  of  the  chief  objects  of  this  book  is  to  endeavour 
 to  prove  that  there  is  a  radical  difference  between  the  mind  of 
 man  and  those  of  animals,  and  to  show  that  there  is  no  creature 
 below  him  in  the  scale  of  creation  that  can  reason  by  intellec- 
 tual ideas,  it  is  necessary  to  examine  the  question  of  Instinct 
 very  closely. 
 
 As  will  have  been  seen  in  the  article  on  "  Reason  and 
 Instinct''''  man  himself  possesses  Instinct,  and  in  so  far  as  he  is 
 guided  by  it  is  an  animal;  but  I  hold  that  he  possesses — super- 
 
342  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 added  to  his  instinctive  or  organic  animal  mind — a  further  kind 
 of  mind — the  intellectual. 
 
 I  hold  also  that  this  kind  of  mind — the  intellectual, — appeared 
 in  the  world  suddenly,  and  that  there  is  no  gradation  of  mind 
 between  man  and  the  brutes  such  as  there  would  be  if  it  had 
 arisen  by  evolution,  and  if  evolution  was  still  working;  also 
 that  there  is  an  abrupt  and  complete  difference  between  the 
 instinctive  mind  of  the  animal  and  the  intellectual  mind  of  the 
 man.  Indeed  that  by  close  analysis  man  can  himself  distin- 
 guish in  his  own  person  that  there  is  a  complete  difference 
 between  his  own  animal  or  instinctive,  and  his  intellectual 
 feelings  and  ideas.  (See  "  Illustrations  of  Intellect  and  In- 
 stinct.'^) 
 
 In  the  article  on  "  Reason  and  Instinct "  I  have  tried  to  prove 
 the  complete  difference  between  the  two,  and  what  I  wish  to 
 say  here  is  to  offer  more  evidence,  and  to  urge  still  further  the 
 proof  that  all  the  acts  of  all  creatures  below  man  are  effected 
 by  an  "  Instinctive  Mind"  capable  of  ordering  and  directing 
 and  bringing  about  certain  things  for  which  it  was  designed, 
 and  which  it  moreover  comj^els  the  organism  it  animates  to 
 carry  out  and  do,  although  at  the  same  time  the  animal  is  in- 
 capable of  knowing  intellectually  why  it  does  so  and  so,  or  for 
 what  purpose. 
 
 In  short,  as  I  have  explained  in  the  last-mentioned  article, 
 I  believe  all  acts  in  all  creatures  below  man  are  effected 
 without  intellectual  ratiocination  by  means  of  the  instinc- 
 tive part  of  the  organic  mind,  which  (with  certain  ordained 
 powers  of  variation)  is  able  to  effect  all  that  is  sufficient  for 
 the  needs  of  the  creature,  according  to  and  as  endowed  by 
 God. 
 
 This  being  the  case,  therefore,  the  different  sorts  of  instinct 
 are  almost  as  abundant  as  the  different  sorts  of  creatures — may 
 I  add  plants — in  the  world.  So  numerous  indeed  are  they 
 that  it  is  difficult  to  select  the  most  appropriate  for  description 
 and  illustration  in  the  following  slight  sketch  of  them,  and  I 
 particularly  beg  the  reader  to  observe  that  I  shall  only  be  able 
 to  give  an  example  or  two  in  explanation  of  a  few  of  the  most 
 
THE  MATERNAL  OR  PARENTAL  LNSTINCT.  343 
 
 important  kinds  of  instinct,  and  that  to  treat  of  all  in  detail  and 
 exhaustively  would  require  volumes. 
 
 Instinct  of  Self-preservation. — This  as  we  know  is  common 
 to  all  creatures,  and  during  their  waking  hours  ceaselessly 
 urges  them  to  avoid  the  danger  of  personal  injury  or  death, 
 prompts  them  to  take  food,  and  to  observe  such  doings  as  may 
 tend  to  secure  proper  warmth  and  all  other  needs  requisite  for 
 the  maintenance  of  life  and  health. 
 
 And  here,  before  proceeding  further,  I  would  remark  that 
 the  fact  of  the  existence  of  this  universal  instinct  is  completely 
 contradictory  to  the  theory  of"  materialistic  evolution,"  because 
 what  power  or  cause  could  have  initiated  and  established  such 
 an  instinct  unless  one  capable  of  intelligent  design,  and  of  -per- 
 ceiving fitness,  and  there  is  no  materialistic  fitness-by-necessity  in 
 avoiding  death  ? 
 
 The  Maternal  or  Parental  Instinct. — This  most  extraor- 
 dinary instinct  we  will  consider  under  three  headings: — first. 
 Selection  of  site,  or  of  medium  for  deposit  of  the  young,  or  of 
 eggs,  and  in  many  instances  the  provision  of  a  nest  or  other 
 receptacle  ;  secondly,  The  maternal  care  of  the  eggs  ;  thirdly. 
 Care  of  the  young. 
 
 Selection  of  Site,  Provision  of  Nest,  &c.  —  Apes,  and 
 Monkeys,  and  the  higher  quadrupeds  do  not  as  a  rule  make 
 any  particular  selection,  or  provide  a  nest,  receptacle,  &c., 
 and  if  they  do,  it  is  of  a  rude  kind  in  comparision  with  the 
 elaborate  and  beautiful  structures  fabricated  by  birds,  insects, 
 &c.,  for  such  purpose.  From  this  general  rule  however 
 as  regards  quadrupeds,  certain  of  them  must  be  ex- 
 cepted, and  especially  those  belonging  to  the  order  of  gnaw- 
 ing animals — (Rodentia) — as  the  Rabbit— the  Beaver — the 
 Mouse.  Moles  too  make  nests  for  their  young,  separate  from 
 their  general  habitations.  The  Hedgehog  also,  previous  to 
 bringing  forth  her  progeny,  constructs  a  nest  of  moss  and 
 leaves  to  receive  them  on  their  arrival.  The  pigmy  harvest 
 mouse  too  !  what  frequenter  of  the  country  can  have  failed  to 
 see  and  admire  its  skill,  and  care,  and  assiduity  in  providing 
 
344  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 the  very  beautiful  and  snug  nest  for  its  young  which  we  see 
 perched  in  the  bushes,  or  on  grass  stems,  round  and  trig  as  a 
 cricket  ball. 
 
 To  describe  the  nests,  or  to  mention  other  quadrupeds  who 
 make  receptacles  though  less  elaborate,  would  take  too  much 
 space  ;  but  I  would  draw  particular  attention  to  the  fact  that 
 these  nests,  &c.,  are  made  with  great  care,  and  in  many  cases 
 with  great  labour,  according  to  the  behests  of  an  all-powerful 
 instinct  which  bids  the  animal  prepare  by  anticipation  for  the 
 birth  of  her  young  ones. 
 
 The  Rabbit,  and  the  Mole  particularly,  expend  much  labour 
 in  forming  special  excavations  in  the  earth  for  the  purpose, 
 and  distinct  from  their  ordinary  habitations,  and  the  rabbit 
 lines  her  bed  with  fur  pulled  from  her  own  body. 
 
 Quest{o7is  for  the  Unbelieving  3Iaterialistic  Evoluiionist  to 
 answer  as  to  the  foregoing. 
 
 By  what  materialistic  necessity  is  it  that  the  rabbit,  &c., 
 makes  a  nest  beforehand  in  which  to  place  her  young  on  their 
 birth  ?  If  it  is  a  "  derived  habit,"  gradually  acquired  by  the 
 experience  of  ancestral  rabbits  on  witnessing  the  death  of 
 their  young  from  exposure  ;  then  we  must  grant  to  the  rabbit 
 the  faculty  of  an  intellectual  reasoning  power  in  designing 
 and  making  the  nest  for  shelter  ;  and  if  we  did  grant  this, 
 then  we  should  have  to  account  for  the  fact  of  the  rabbit  being 
 generally  such  a  very  stupid  creature  ;  for  if  it  did  first  make 
 its  nest  by  intellectual  reasoning,  how  is  it  the  animal  has  not 
 become  more  clever  in  its  general  habits,  and  doings  ? 
 
 Again,  supposing  that  young  rabbits  had  died  in  primitive 
 ages  from  exposure  to  cold,  why  did  they  not  become 
 gradually  hardened  to  such  ;  and  why  should  they  require  a 
 protection  which  their  relative  the  infant  hare  never  has,  it 
 being  born  on  the  bare  ground,  or  in  a  rude  "  form  "  ? 
 
 Let  the  materialist  say,  whether  or  no,  the  most  rational 
 conclusion  is  not,  that  the  above  Instincts  of  making,  or  not 
 making  nests,  are  endowed  in  the  different  creatures  according 
 to  God's  will  ? 
 
 Leaving  the  quadrupeds,   we  will  next  consider  the  egg- 
 
BIRDS'  NESTS.  345 
 
 depositing,  and  nest-making  instincts  of  birds,  and  insects  ; 
 and  which,  strange  to  say,  are  even  far  more  complex  and 
 wonderful. 
 
 Birds'  Nests. — Every  one  has  seen  a  bird's  nest,  and  admired 
 in  many  cases  its  singular  beauty  and  ingenuity  of  construc- 
 tion ;  but  every  one  does  not  know  that  each  species  has  not 
 only  a  fixed  rule  as  to  shape,  and  materials,  but  also  as  to 
 situation.  Some  nests — as  the  Wood  pigeon's— are  a  mere 
 platform  of  twigs  :  some  an  elaborate  nest  made  of  moss  and 
 lichen,  as  that  of  the  Chaffinch  : — others  are  made  of  mud,  as 
 the  Martin's  :  others  of  fish-bones,  as  the  Kingfisher's,  &c. 
 Again  some  nests  are  open  ;  and  others  domed. 
 
 Then  as  to  situation,  some  are  placed  in  holes  beneath  the 
 ground,  as  the  Sand  Martin's — some  on  the  surface  of  the 
 earth,  as  the  Partridge's — some  are  in  bushes  a  few  feet  from 
 the  ground — others  in  tall  trees,  &c.  &c.  But  I  must  desist 
 from  further  examples  for  want  of  space,^  only  adding  that 
 every  kind  of  bird  adheres  closely  to  the  Instinct  of  its  species 
 as  to  the  form  of  nest  ;  its  kind  of  materials  ;  and  its  sort  of 
 location. 
 
 All  this  is  sufficiently  wonderful,  but  the  .greatest  marvel 
 even  of  all  is,  that  the  pair  of  birds  (the  cock  bird  often  helps) 
 make  the  nest  in  anticij^ation  of  the  eggs,  and  finish  it  previous  to 
 their  heing  laid. 
 
 Now  as  to  the  question  of  how  it  is  birds  know  how  to 
 choose  the  situation  ;  and  how  to  weave  the  nest  ;  and  how 
 to  select  the  materials  ;  I  will  state  that  some  persons  have 
 imagined  that  birds  build  nests  by  imitating  their  fellows,  and 
 even  I  believe  have  thought  they  may  be  taught  by  others  of 
 their  species. 
 
 All  conjecture,  however,  has  been  set  aside  by  the  following 
 most  interesting  observation  of  Mr.  Lowne,"  which  I  will  quote 
 in  brief. 
 
 Mr.  Lowne  possessed  some  Doves  which  had  been  bred  in 
 confinement  ;  and  which  had   themselves   also  reared  young 
 
 1  See  Wood's  admirable  book  "  Home  xoitliout  hands  "  for  more  details. 
 
 2  See  "  Popidar  Science  Review,"  July,  1879. 
 
346  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 ones   in  a  cage,  using  for  their  reception  the  usual  straw  or 
 hay  nest  provided  in  cages. 
 
 To  test  the  nest-making  Instinct,  however,  Mr.  Lowne  had 
 an  enclosure  of  netting  made  in  his  garden,  taking  care  that 
 the  branch  of  a  tree  was  inckided  in  it.  In  this  tree  after  a 
 few  faihn-es  these  doves  built  a  nest  of  sticks  of  a  kind  special 
 to  their  species  ;  and  laid  eggs,  and  reared  young  in  it  ; 
 although,  as  the  narration  shows,  they  had  never  seen  the  nest 
 of  a  wild  dove  ;  and  although  they  had  no  wild  dove  to  teach 
 them.  This  case  is  most  deeply  interesting,  and  clearly  proves 
 the  existence  of  an  innate  nest-making  Instinct. 
 
 With  this  hasty  survey  as  to  birds'  nests  I  must  for  want  of 
 space  be  content. 
 
 Insects'  sites,  &c.,  for  placing  eggs.— The  instincts  of  bees, 
 wasps,  ants,  &c.,  in  this  respect  we  will  discuss  under  the 
 headings  of  "  Social  Instincts  "  and  "  Habitations  :  "  here  we 
 will  only  consider  a  few  examples  of  this  instinct  as  shown  by 
 insects  that  do  not  associate  in  communities. 
 
 If  possible   our  narrative  will  now  become  more  and  more 
 
 startling. 
 
 First  as  to  situation,  some  insects  place  their  nests  and  eggs 
 beneath  the  ground — as  do  many  Beetles;  others  bore  holes  in 
 wood  and  there  deposit  their  eggs,  as  the  Carpenter  Bee,  &c. : 
 others  lay  their  eggs  on  leaves,  as  the  Butterflies  :  but  in  respect 
 to  these  it  is  a  most  astonishing  fact  that  particular  butterflies 
 select  the  leaves  of  particular  plants,  and  lay  their  eggs  on 
 such  species  of  plant,  and  as  a  rule  on  no  other.  For  example, 
 of  the  common  genus  "Vanessa,"  the  beautiful  Peacock  Butter- 
 fly (Vanessa  lo)  deposits  its  eggs  on  the  stinging-nettle,  and 
 its  young  (the  larva  or  caterpillar)  when  hatched  feed  on  its 
 leaves.  The  Painted  Lady  butterfly  (Vanessa  Cardui) 
 lays  its  eggs  on  the  "  thistle "  or  "  burdock,"  and  its  larvas 
 feed  on  them.  The  common  White  Butterfly  uses  the  cabbage, 
 and  so  on  for  other  butterflies.  The  reason  of  this  selection 
 by  the  female  of  particular  plants  for  her  deposition  of  eggs 
 is  clearly  the  fact,  that  her  instinct  leads  her  to  choose  those 
 
THE  LA  YING  OF  INSECTS'  EGGS.  347 
 
 plants  on  which  it  is  proper  for  her  larvae  to  feed  when  they 
 are  hatched. 
 
 Insects  that  lay  their  eggs  in,  or  on,  the  bodies  of  other 
 living  creatures. — I  must  next  mention  the  ^^  Ichneumons^'' 
 the  different  species  of  which  are  very  numerous,  and  the 
 instincts  of  which  are  surprisingly  remarkable. 
 
 The  ichneumons  pierce  the  bodies  of  larvue  of  other  insects 
 by  means  of  a  special  egg  depositor,  and  in  these  living 
 bodies  the  eggs  so  laid  are  hatched,  and  the  progeny  feed  on 
 their  unwilling  host's  flesh  and  blood.  As  to  this,  one  would 
 naturally  think  that  as  soon  as  the  young  grub  ichneumons 
 began  their  repast,  the  creature  (often  a  caterpillar)  in  whose 
 body  they  fed,  would  die  ;  but  careful  observation  shows  that 
 this  is  not  so,  for  by  a  remarkable  instinct  the  little  grubs 
 avoid  injuring  the  vital  parts,  until  the  time  arrives  when  they 
 themselves  are  to  undergo  a  change,  and  will  require  the  food 
 no  longer,  then  they  eat  up  the  last  remaining  parts,  and  the 
 host  perishes.  I  would  refer  the  interested  reader  to  Kirby 
 and  Spence's  ^^  Entomology, ^^  p.  194,  for  details  as  to  the  above, 
 and  only  add  that  the  female  ichneumon  does  not  lay  her 
 eggs  indiscriminately  in  any  kind  of  larvie,  but  selects,  as  a 
 victim,  one  whose  flesh  is  fitted  to  aflbrd  proper  nourishment 
 to  her  young,  and,  moreover,  apiwrtions  the  number  of  eggs  laid 
 in  each  to  the  size  of  the  caterpillar  chosen.  Also  that  by 
 some  extraordinary  instinct  two  ichneumons  do  not  lay  eggs 
 in  the  same  creature. 
 
 Another  insect  which  shows  a  most  remarkable  description 
 of  instinct  is  the  Gad,  or  Bot  fly  {Oestrus).  There  are  several 
 species  of  this  two-winged  fly,  and  the  mode  of  each  is  to 
 deposit  its  eggs  on  the  hair  or  wool  of  living  creatures,  such 
 as  the  horse,  ox,  sheep,  &c. :  which  eggs,  in  due  time,  are 
 hatched,  and  the  young  resulting  therefrom,  live  like  those  of 
 the  ichneumons  on  the  flesh  and  juices  of  the  victims. 
 
 Each  species,  extraordinary  to  relate,  can,  when  the  time 
 comes  for  depositing  its  eggs,  select  the  appropriate  sort  of 
 animal,  and  what  is  more  marvellous  still  can  fix  en  the  part 
 of  the  animal  best  suited  for  the  hatching  of  its  eggs.     I  will 
 
348  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 speak  first  of  the  Gad^  or  Bot  fly,  that  frequents  the  horse. 
 The  grub  of  this  flj  finds  its  appropriate  food  and  temporary 
 dwelling-place  in  the  stomach  of  the  horse,  and  must  therefore 
 in  some  mode  be  conveyed  there.  This  occurs  as  follows  :  — 
 The  female  Gad  fly  guided  by  her  instinct,  lays  her  eggs  only 
 on  those  parts  of  the  horse  which  can  be  easily  reached  by  the 
 horse,  such  as  the  knees  or  shoulder  ;  and  thus  when  the  horse 
 licks  these  parts  the  little  grubs  are  readily  conveyed  to  the 
 horse's  mouth,  and  thence  to  the  stomach  (Westwood's  "  Ento- 
 mology,^^ Vol.  II.  p.  579),  where  they  affix  themselves  by  means 
 of  strong  mouth-hooks. 
 
 On  the  other  hand,  the  Ox  Bot  fly  lays  its  eggs  on  the  back 
 of  the  ox,  for  there  the  young  are  destined  to  burrow  and  form 
 large  tumours.  The  Sheep  Bot  lays  its  eggs  in  the  nostrils  of 
 that  animal. 
 
 This  selection  of  the  knee  or  shoulder  of  the  horse,  the  back 
 of  the  ox,  or  the  nostrils  of  the  sheep,  for  the  laying  of  eggs  by 
 the  appropriate  species  of  Gad  fly,  appears  to  me  as  wonderful 
 an  act  as  that  arising  from  any  instinct  I  have  described. 
 
 I  will  next  name  the  Nut  weevil,  which  is  a  little  beetle 
 that  can  pierce  nuts  while  they  are  green,  and  lay  its  eggs 
 therein,  the  maggots  resulting  from  which  we  have  all  dis- 
 agreeably discovered  in  eating  ripe  nuts.  I  shall  speak  further 
 of  this  weevil  in  ^^  Instincts  of  the  Young^ 
 
 Inhabitants  of  the  land  and  air  which  lay  their  eggs  in 
 the  water. — We  now  come  to  another  most  extraordinary 
 maternal  instinct — an  instinct  so  remarkable  and  irresistible,  as 
 to  lead  creatures  living  on  land,  breathing  air,  and  the  majority 
 of  whom  can  fly,  to  lay  their  eggs  in  or  near  the  ivater,  in  which 
 medium  the  young  when  hatched  can  swim  about  and  breathe 
 the  air  dissolved  in  the  water  in  a  similar  manner  to  the  fish. 
 The  "Frog,''  the  "Dragon  fly,''  the  "  Caddice,"  &c.,  are 
 examples  of  such.  The  young,  or  larvce  of  these  and  other 
 creatures  thus  born  in  the  water,  live  there  for  a  time,  but  ulti- 
 mately undergo  changes  which  fit  them  for  breathing  air.  The 
 tadpole  of  the  frog  gradually  alters  its  breathing  apparatus, 
 grows  legs,  and  one  day  hops  out  on  to  the  land.     The  Dragon 
 
INHABITANTS  OF  THE  lAND  AND  AIR,  ETC.       349 
 
 fly  larvce  produces  four  enormous  wings,  and  quits  the  water 
 to  become  a  denizen  of  the  air.  possessed  moreover,  for  its  size, 
 of  powers  of  flight  superior  to  that  of  any  other  creature. 
 These  perfected  dragon  flies  again  after  a  season  lay  their  eggs 
 in  the  water,  and  so  the  miraculous  round  is  continued. 
 
 The  same  may  be  said  of  the  "  Caddicer  The  perfect  full- 
 grown  "  Caddicefly  "  possesses  four  wings.  At  certain  times 
 the  females  may,  like  those  of  the  Dragon  fly,  be  seen  crawling 
 down  the  stems  of  aquatic  plants  and  depositing  their  eggs  as 
 much  as  a  foot  beneath  the  surface  of  the  water.  ( See  West- 
 wood's  ''Entomology,''  Vol.  II.  p.  62.)  Fancy  this  !  why  to 
 imagine  such  a  thing  as  a  mere  figment  of  the  imagination 
 would  appear  simply  ridiculous;  but  it  is  a  certainty,  that 
 insects  that  can  fly  do  in  some  cases  pass  beneath  the  water  to 
 lay  their  eggs  ! 
 
 Truly  such  a  fact  surpasses  fiction.  Of  the  caddice  larvas  I 
 shall  speak  further  in  '^  Instincts  of  the  Young." 
 
 One  more  inhabitant  of  the  air  I  am  tempted  to  mention  as 
 laying  its  eggs  in  the  water,  and  then  for  want  of  space  I  must 
 desist.  I  allude  to  the  too  well-known  "  Gnat.''  The  female 
 gnats  have  the  remarkable  instinct  of  depositing  their  eggs,  by 
 the  assistance  of  their  back  legs,  in  a  small  boat-like  mass  or 
 raft,  which  when  formed  floats  on  the  surface  of  the  water. 
 The  eggs  are  hatched  by  the  heat  of  the  sun,  and  the  larvae 
 inhabit  the  water  till  they  change  into  the  perfect-winged 
 insect. 
 
 I  must  now  leave  this  very  large  and  interesting  branch  of 
 our  inquiry,  and  beg  the  reader  to  believe  that  it  is  pressure  of 
 space  alone  that  compels  me  to  pass  on. 
 
 Questions  for  the  Unbelieving  Materialistic  Evolutionist. 
 
 The  same  questions  may  be  repeated  in  respect  to  the  mar- 
 vellous insdncts  and  doings  just  related,  that  I  have  previously 
 put  in  regard  to  quadrupeds,  nests,  burrows,  &c. ;  and  I  would 
 reiterate  the  statement  that  if  animals,  birds,  insects,  &c.,  con- 
 struct nests  and  make  other  provision  for  their  expected  young 
 in  consequence  of  intellectual  reasoning  and  in  anticipatio7i  of 
 future  needs,  they  really  show  their  possession  not  only  of  as 
 
350  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 high  a  power  of  intellectual  reasoning  faculty  as  is  possessed 
 by  man,  but  show  also  that  they  have  a  faculty  wanting  in 
 him — the  power — though  untaught — to  construct  the  most 
 beautiful  and  elaborate  nests,  cocoons,  &c.  Why !  the  pro- 
 vision of  a  nest  beforehand  is  as  reasonable  an  act  (if  you  do 
 not  grant  a  Grod-instructed  instinct)  as  that  of  the  human 
 mother  who  when  "expecting"  provides  the  "baby  clothes" 
 and  cradle,  in  preparation  for  the  partly-dreaded  but  fondly- 
 looked-for  event.  Yet  it  must  be  emphatically  noted  that 
 whereas  the  human  mother  buys  her  cradle  and  its  soft  mat- 
 tress because  she  does  not  herself  know  how  to  make  such,  the 
 bird,  the  gnat,  the  weevil,  the  bee,  caterpillar,  &c.,  &c.,  do 
 know,  though  untaught,  how  to  make  their  equivalents  of  the 
 cradle  and  mattress,  and  even  in  the  case  of  the  two  latter 
 can  secrete  from  their  own  bodies  the  material,  wax  (as  we 
 shall  see)  or  silk  wherewith  to  construct  the  cell  or  spin  the 
 cocoon. 
 
 Then  as  to  the  air-breathing  creatures  that  seem  so  com- 
 pletely to  violate  all  propriety  by  laying  their  eggs  in  the 
 water,  and  of  those  which  follow  the  extraordinary  practice  of 
 laying  their  eggs  in  living  creatures.   Let  the  materialistic  un- 
 believer explain  all  these  instincts,  and  how  they  could  have 
 jirst  arisen,  and  let  him  remember  they  could  not  have  arisen  by 
 ^^  acquired  maternal  experience,^''  as  transmitted  by  their  ancestors, 
 because  hosts  of  insects  die  long  before  their  young  are  hatched. 
 Maternal  Care  of  Eggs. — We  have  seen  in  the  previous 
 article  a  few  illustrations  as   to   some   of  the  modes  by  which 
 various  creatures  are  taught  by  their  innate  instincts  to  make 
 provision  for  the  deposit  of  their  eggs,  and  at  the  same  time 
 in  many  cases  to  provide  by  an  apparently  prescient,  yet  really 
 blind  foresight,  for  the  food  and  welfare  of  their  future  progeny. 
 I   now   propose  to   consider  how,   in  many  instances,   the 
 parent,  or  parents,  after  the  laying  of  the  eggs,  take  personal 
 care  of  them. 
 
 This  is  seen  most  familiarly  in  birds;  and  every  cue  knows 
 the  solicitude  and  devotion  with  which  the  hen  bird,  and  in 
 some  species  the  cock  also,  watches  over  and  tends  the  eggs 
 
MATERNAL  CARE  OF  EGGS.  351 
 
 even  at  great  personal  sacrifice.  Let  an  intruder  of  a  size  she 
 is  able  to  cope  with  come  near,  and  the  sitting  bird  will 
 vigorously  defend  her  treasure  ;  but  let  a  human  being 
 approach  her  nest  and  she  will  keep  quite  quiet  till  your 
 hand  almost  touches  her,  and  then  she  noiselessly  glides  from 
 the  nest,  her  instinct  evidently  teaching  her  that  silence  and 
 stealth  are  desirable  for  concealment.  No  sooner,  however, 
 is  she  driven  from  the  nest,  than  she  shows  her  solicitude  in 
 cries  and  agitated  movements. 
 
 Then  what  a  remarkable  instinct  is  that  of  brooding  the  eggs, 
 and  keeping  them  constantly  warm  for  two  or  more  weeks — 
 according  to  the  species — until  the  young  are  hatched,  never 
 leaving  her  nest  but  for  brief  periods  in  order  to  procure  food, 
 unless  relieved  in  the  "  sitting  "  by  the  cock,  or  fed  by  him ! 
 Think  of  this,  and  of  the  personal  sacrifice !  And  as  to  this 
 sacrifice,  we  all  know  that  the  usual  life  of  a  bird  is  one  of 
 almost  incessant  motion;  and  its  taking  of  food  almost  con- 
 stant; and  yet  here  it  sits  on  the  eggs,  voluntarily  and  quietly, 
 for  two,  or  three,  or  four  weeks;  and  thus  must  suffer  not 
 only  from  enforced  inaction,  but  also  from  partial  starvation, 
 for  under  ordinary  circumstances  the  hen  gets  thin  during 
 incubation;  and  why  should  she  take  such  care  and  suffer  so 
 much  inconvenience  in  order  to  guard,  and  tend,  some  inani- 
 mate round  things  that  are  not  good  for  her  to  eat,  and  of  no 
 personal  benefit  to  her  ?  And  why  has  she  taken  the  trouble 
 to  make  a  nest  to  receive  them?  and  why  should  she  deposit 
 each  egg  carefully  in  such  receptacle  instead  of  casting  it  off  any - 
 ivhere  and  at  any  time  as  a  most  inconvenient  thing  that  has 
 grown  in  her,  and  which  the  getting  rid  of  must  be  a  great 
 bodily  relief  ? 
 
 The  next  instance  I  will  speak  of  is  the  case  of  that  most 
 pugnacious  and  savagely  carnivorous  creature,  the  spider. 
 "  Nearly  all  the  different  species  of  spiders  envelope  their  eggs 
 in  a  covering  of  silk.  These  cocoons,  as  they  may  be  called, 
 are  in  some  speeies  formed  as  a  little  bag,  and  carried  about 
 by  the  female  beneath  her  body,  and  the  care  with  which  these 
 cocoons  are  guarded  is  quite  astonishing,  and  if  deprived  of 
 
352  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 her  treasure  she  wanders  about,  evincing  the  greatest  solici- 
 tude."     (VYestwood's  ^'Introduction  to  Entomologij,''^  p.  138.) 
 
 These,  I  think,  are  sufficient  examples  to  give  of  the  Instinct 
 under  description,  but  as  subsidiary  to  the  main  subject  of 
 *'  Care  of  the  Eggs,"  yet,  most  importantly  bound  up  with  it, 
 is  the  fact  that  the  male  bird,  in  some  species,  shows  his 
 interest  in  the  process  of  incubation,  by  feeding  the  female 
 on  the  nest,  as  well  as  by  sometimes  relieving  her  in  sitting. 
 (See  Yarrell's  "  British  Birds.'') 
 
 Questions  for  the  Unhelieving  Materialistic  Evolutionist. 
 
 Briefly.  How,  on  materialistic  principles,  did  this  Instinct 
 first  arise?  and  why — as  it  is  no  personal  benefit  to  the  indi- 
 vidual— does  it  continue  to  act  so  persistently,  generation  after 
 generation?  For  the  present  I  leave  this,  but  the  question 
 will  be  again  pressed  further  on. 
 
 Parental  Care  of  the  Young. — The  care  taken  by  many 
 creatures  of  their  eggs,  as  above  briefly  narrated,  is  very  great; 
 but  the  patience,  the  courage,  and  the  devotion  shown  therein, 
 is  even  exceeded  by  the  watchful  and  laborious  solicitude  many 
 creatures  evince  towards  their  young. 
 
 The  examples  that  might  be  given  of  this  remarkable  instinct 
 are  of  course  extremely  numerous,  but  I  must  be  content  with 
 briefly  describing  a  few  only  of  the  most  familiar. 
 
 Of  these,  who  that  has  been  a  spectator  can  ever  forget  the 
 manner  and  conduct  of  the  cow  towards  her  recently-born 
 calf.  The  calf  itself — with  legs  widely  spread,  so  as  to  secure 
 its  equilibrium  during  the  repeated  hard  licking  of  it  by  its 
 mother — stands  quietly  by  her  side.  The  cow  is  in  a  state  of 
 the  greatest  excitement,  first  looking  this  way,  and  then  that, 
 for  any  threatened  danger,  her  gaze  constantly  reverting  to  her 
 calf;  uttering  at  the  same  time  frequent  low  meanings,  and 
 showing  by  the  expression  of  her  eyes,  and  by  her  whole 
 manner,  how  profoundly  she  is  experiencing  the  feelings 
 inherent  in  the  "  Instinct  of  Maternal  care  of  the  Young." 
 
 Then  the  domestic  cat ;  see  her  lying  patiently  with  her 
 little  ones;  watch  her  cleansing  them,  and  purring  to  them; 
 
CARE  OF  THE   YOUNG.  353 
 
 and  if  danger  threatens  observe  her  daring  courage  exhibited 
 in  their  defence !  Think,  too,  of  her  frequent  practice  of 
 removing  her  kittens  from  one  nest,  or  place  of  retreat,  to 
 another  more  concealed,  if  circumstances  seem  to  render  such 
 change  desirable. 
 
 As  to  the  care  taken  by  birds  of  their  young,  we  all  have 
 seen  the  domestic  hen  leading  about  her  brood  with  her 
 anxious  "  cluck,  cluck," — scratching  the  ground  for  them  in 
 search  of  food — denying  herself  the  eating  of  it — hovering  over 
 them  for  warmth,  or  protection,  and  if  danger  was  urgent  even 
 flying  at  and  bravely  pecking  in  anger  such  a  large  creature 
 as  an  intruding  cow. 
 
 I  may  add  that  the  birds  who  feed  their  young  while  in  the 
 nest — as  blackbirds,  hetlge-sparrows,  swallows,  &c. — go  through 
 almost  incredible  labour  in  their  incessant  flying  backwards 
 and  forwards  to  the  nest  in  the  procurance  of  worms,  flies,  &c., 
 and  which,  instead  of  eating  themselves,  they  carry  to  their 
 young. 
 
 Then  as  to  the  Maternal  Instinct  of  Insects.  This  is  in 
 many  species  very  strong,  as  we  shall  see  in  the  article  on 
 "  Social  Instincts,''^  and  I  will  only  name  here  one  example 
 that  most  persons  have  witnessed. 
 
 If,  in  a  pasture  where  ants  abound,  you  raise  a  stone  that 
 has  laid  a  long  time  unmoved,  you  will  at  once  see  ants  running 
 here  and  there,  carrying  in  their  front  legs  large  white  masses. 
 What  are  these  masses?  They  are  their  larvae,  or  young;  and 
 the  first  thing  the  ants  have  done,  therefore,  is  not  simply  to 
 seek  their  own  safety  by  immediate  flight  on  the  occurrence  of 
 danger,  but  to  look  anxiously  and  laboriously  to  the  care  of 
 their  young. 
 
 Of  course  the  above  examples  could  be  added  to  immensely; 
 but  I  think  I  have  given  enough  for  our  purpose. 
 
 We  now  come  to  consider  a  curious  phase  in  the  history  of 
 Maternal  Instinct. 
 
 Up  to  a  certain  period — that  is,  till  the  young  creature  is 
 able  to  shift  for  itself — the  mother  especially  continues  her 
 assiduous  attentions  to  her  offspring;  but  as  soon  as  they  are 
 
 A  a 
 
354  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 strong,    and  do  not  need  further  care,  an  entire  reversal  of 
 conduct  takes  place. 
 
 This  may  be  noticed  in  the  different  domestic  animals,  but 
 it  is  especially  marked  in  the  common  fowl,  who  at  the  proper 
 time  not  only  ceases  to  call,  and  to  tend  her  chickens,  but 
 even  drives  them  from  her  Avith  angry  demonstrations; — she, 
 who  a  short  time  before  would  with  pertinacious  courage 
 have  endangered  herself  in  defending  her  yoang,  now  not  only 
 will  have  nothing  to  do  with  them  but  even  runs  after  and 
 spitefully  tries  to  peck  them  ! 
 
 How  strange  is  this  1  Why  after  all  her  devotion  should  she 
 suddenly  alter  her  conduct  ?  To  me  it  clearly  appears  that 
 such  a  complete  change  can  only  have  occurred  in  one  of  two 
 ways  ;  either  it  must  have  taken  place  by  an  intuitive  instinct 
 implanted  in  the  mind  of  the  bird  by  a  Supernatural  power,  or 
 it  must  have  taken  place  by  a  high  act  of  intellectual  reasoning. 
 If  the  Materialist  will  not  accept  the  first  explanation,  then  he 
 must  believe  that  the  hen  full  of  love  and  devotion  as  she  had 
 previously  shown  herself,  must  be  a  very  Spartan  in  regard  to 
 maternal  love  and  duty,  and  that  having  perceived  that  the 
 fledglings  could  now  feed  and  shift  for  themselves,  she  suddenly 
 resolves  that  it  will  be  best  she  should  suppress  her  own  feel- 
 ings of  ardent  love,  and  turn  the  young  ones  out  in  the  world 
 to  do  their  duty  in  life  as  she  has  done !  But  if  she  does 
 really  act  thus  by  intellectual  reasoning,  I  would  remind  a 
 certain  section  of  "  advanced  "  human  thinkers  that  one  of  her 
 motives  must  be  decidedly  opposed  to  Malthus,  and  if  any  of 
 them  think  the  hen  is  intellectually  wise  in  casting  off  her 
 progeny,  w^hat  can  they  think  of  her  for  driving  away  one 
 family  in  order  that  she  may  undertake  the  duties  and  cares  of 
 another  ! 
 
 We  now  come  to  another  branch  of  this  remarkable  subject, 
 and  must  consider  the  case  of  those  creatures  who  do  not  as  a 
 rule  possess  any  maternal  promptings  to  tend  their  young,  or 
 to  look  to  them  in  any  respect. 
 
 To  name  two  only  amid  this  numerous  class,  I  will  specify 
 the  frog  and  the  fish. 
 
CAKE  OF  THE   YOUNG.  355 
 
 The  frog  lays  her  eggs  in  the  water,  and  takes  no  further 
 heed  of  them  or  of  the  future  of  her  little  tadpoles. 
 
 And  so  likewise  of  the  great  majority  of  reptiles,  very  few 
 look  to  the  hatching  of  their  eggs  or  after-care  of  their  young, 
 but  leave  them  to  themselves.  But  yet  there  are  a  few  ex- 
 ceptions to  this  general  rule  amongst  reptiles,  and  these  stand 
 out  as  the  more  remarkable  on  account  of  their  infrequency  in 
 this  class  of  creatures.  One  of  these  exceptions  is  the  great 
 snake — the  Python — which  "  sits  "  on  her  eggs. 
 
 And  so  too  of  the  female  fish,  she  as  a  rule  casts  her  eggs 
 in  the  water,  scratching  a  hole  perhaps  with  her  tail  in  the 
 gravel  to  receive  them,  and  then  leaving  them  to  their  fate  and 
 never  seeing  her  fry,  and  even  if  she  does  happen  to  do  so, 
 gobbling  them  up  if  she  can  ;  for  most  fish  act  on  the  rule 
 "  that  all  is  fish  that  comes  to  the  net,"  and  the  majority  devour 
 any  fish  they  can  catch  that  is  smaller  than  themselves,  even  to 
 the  eating  of  their  own  species. 
 
 To  this  rule,  however,  of  indifference  towards  the  young  as 
 shown  by  fish  there  are  (as  we  have  seen  amongst  the  reptiles) 
 a  few  extraordinary  exceptions.  For  example,  the  little 
 sticklebat  and  a  very  few  other  fish  make  a  nest  of  weeds  to 
 receive  the  eggs,  and  tend  the  young  after  hatching! 
 
 But  more  extraordinary  still  is  the  case  of  a  very  humble 
 fish,  the  "  Pipe  Fish,'"  the  male  of  which  has  a  kind  of  mar- 
 supium,  or  pouch,  beneath  the  tail,  in  which  the  female  places 
 the  eggs.  In  due  course  the  fry  are  hatched  and  quit  the 
 pouch,  but  they  follow  their  father  about,  and  if  danger 
 threatens  return  to  his  pouch  in  the  same  way  that  the  young 
 kangaroo  returns  to  its  motJie/s  pouch. 
 
 Lastly,  I  will  say  a  few  words  as  to  a  reversal  which  occa- 
 sionally takes  place  of  the  usual  Maternal  Instinct,  even  in  an 
 animal  that  possesses  it  and  exercises  it  as  a  rule  most 
 markedly.  An  instance  of  this  strange  reversal  is  seen  in  the 
 rabbit,  and  every  boy  who  keeps  rabbits  can  tell  you  by  sad 
 experience  that  some  "does"  will  kill  their  little  ones  if  he  looks 
 at  them  too  soon  after  their  birth.  Whether  wild  rabbits  will 
 kill  their  young  if  disturbed  I  cannot  say,  and  it  may  be  that 
 
 A  a  2 
 
;56  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 it  is  a  thing  that  only  takes  place  bj  one  of  those  alterations 
 of  natural  instinct  which  is  apt  to  occur  to  animals  under 
 domestication.  Anyhow  it  is  very  mysterious  and  inexplicable 
 even  to  the  believer,  and  it  appears  to  me  must  be  even  more 
 so  to  the  Materialistic  Evolutionist.  The  only  conjecture  that 
 I  can  make  as  a  believer  is  that  it  must  be  an  instance  of  one 
 of  those  perversions  brought  about  in  some  way  by  the  blight 
 and  influence  of  evil,  of  which  I  shall  have  so  much  to  say  in 
 the  article  on  "  Derdh  "  in  the  second  volume. 
 
 As  to  the  killing  of  their  grubs  by  wasps  I  shall  speak  in  the 
 article  on  "  Social  Instincts. ^^ 
 
 Questions  for  the  Unbelieving  Materialistic  Evolutionist. 
 In  offering  any  explanation  as  to  the  origin  of  the  foregoing 
 remarkable  instincts,  the  Materialist  is  again  at  fault,  and  is  on 
 the  horns  of  a  triple  dilemma  ;  for  it  seems  equally  impossible 
 in  each  case  that  the  Instincts  as  to  "  Selection  of  site  for 
 deposit  of  Eggs,''  "  Care  of  Eggs,'^  or  ^'  Care  of  the  Young,'" 
 could  have  arisen  by  the  action  of  reason  and  "  acquired  ex- 
 perience "  fixed  or  concreted  into  "  instincts  "  by  "  habit,"  or 
 that  they  arose  by  "  necessity,"  or  by  "chance." 
 
 I  ask  then  of  the  Materialist  how  did  these  Instincts  begin? 
 His  reply  I  can  well  imagine  ;  he  will  tell  me  I  am  blundering 
 asfain  as  usual,  and  that  in  this  case  I  do  not  reflect — indeed 
 have  not  the  wit  to  perceive — that  the  instincts  spoken  of 
 above,  must  have  begun  very  low  down  in  the  evolution  ladder 
 and  gradually  ascended  and  become  perfected  during  as  many 
 millions  of  millions  of  years  as  his  theory  requires. 
 
 But  nevertheless,  and  notwithstanding  such  a  reply,  I  would 
 repeat  my  question  .  How  did  these  instincts  begin  ?  I  care 
 not  how  long  ago  they  began,  or  in  what  creature;  the  salient 
 fact  we  have  to  explain,  is  why  any  creature  should  to  its  own 
 detriment  devote  itself  to  the  i^atient  and  often  laborious  and 
 dangerous  care-taking  of  something  {the  egg  or  the  young^  outside 
 itself,  and  from  which  it  could  individually  derive  no  benefit,  either 
 directly  or  remotely. 
 
 "  Oh  !  but "  (some  one  may  say)  "  the  parent  derives  mental 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  357 
 
 pleasure  from  tending  the  eggs  and  the  young."  True,  un- 
 believer !  but  how  did  the  pleasure  first  come  ?  Certainly  not 
 by  self-made  materialistic  necessity;  and  besides  this,  previous 
 to  the  possibility  of  the  pleasure  there  must  have  occurred,  in 
 the  material  structure  of  the  female,  the  power  and  qualities 
 necessary  to  form  an  ovisac,  and  finally  to  produce  the  egg  in 
 all  its  marvellousness. 
 
 And  the  egg  after  much  discomfort,  being  laid,  why  should 
 the  female  regard  it  with  pleasure  ?  why  should  she  not  rather 
 — as  one  might  certainly  expect  according  to  rationalistic  argu- 
 ments—why should  she  not  rather  look  on  it  with  repugnance, 
 as  a  thing  that  had  caused  her  so  much  inconvenience,  and 
 destroy  it  in  anger? 
 
 Yet  the  Materialist  may  argue  again  and  say  that  this  applies 
 only  to  creatures  that  lay  eggs,  and  that  those  which  have 
 breasts,  do  derive  pleasure  and  relief  from  their  young  ones 
 sucking. 
 
 This  is  true.  Materialist  !  but  before  we  dwell  on  this 
 pleasure  of  maternity  we  must  account  for  the  origin  of  the 
 breast  and  the  milk;  and  this  I  think  the  unbelieving  Scientist 
 cannot  do,  notwithstanding  Mr.  Darwin's  attempt  in  his  "  Origin 
 of  Species^  (See  strictures  thereon  at  the  end  of  my  article 
 "  Instincts  of  the  Young.'") 
 
 But  to  return  to  the  question  of  the  origin  of  the  egg,  I 
 challenge  the  Scientific  Unbeliever  to  give  a  reasonable  sur- 
 mise on  materialistic  principles  as  to  how  the  first  egg  of 
 Avhatever  creature,  and  however  humble,  was  first  formed  ? 
 He  could  not  say,  as  is  his  wont,  it  was  by  "  habit  "  and 
 "  acquired  experience  "  accumulated  during  ages  and  handed 
 down  by  heredity  :  he  could  not  say  it  was  by  undesigned 
 chemico-physical  necessity  :  he  could  not  say  it  was  by  reason, 
 and  I  dare  him  to  expose  himself  to  the  ridicule  of  saying  it 
 Avas  by  chance. 
 
 In  discussing  this,  I  will  remind  the  reader  that  I  said  just 
 now  that  the  Materialistic  Evolutionist  might  accuse  me  of 
 not  considering  that  the  Maternal,  and  other  allied  Instincts, 
 may  have  taken   their   origin  very  low  down  in   the  organic 
 
358  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 scale,  and  become  perfected  gradually  by  evolutional  improve- 
 ment. 
 
 To  examine  this  charge  against  my  assumed  ignorance,  or 
 carelessness,  let  us  go  back  even  beyond  what  I  believe  the 
 Evolutionist  considers  the  era  of  the  primitive  egg,  and  ponder 
 on  the  genesis  of  those  plants  and  animals  that  increase  by 
 subdivision. 
 
 I  will  not  enter  on  the  question  here  as  to  whether  any 
 humble  plant  or  simple  animal  perpetually  increases  by  sub- 
 division, and  does  not  {as  is  the  fact),  after  a  certain  number  of 
 generations,  adopt  a  different  process,  and  by  conjugation,  &c., 
 form  eggs  and  germs;  but  we  will  for  the  occasion  imagine 
 that  according  to  a  materialistic  view  the  first  plant  and  the 
 first  simple  animal  did  propagate  simply  by  subdivision. 
 Now,  Materialistic  Evolutionist  !  assuming  that  the  first 
 humble  plant  did  divide  into  two  parts,  each  one  of  which  was 
 capable  of  growing  to  be  an  exact  counterpart  of  the  original 
 parent  plant,  and  assuming  that  you  might  consider  therefore 
 a  divided  part  to  represent  what  by  evolution  and  improvement 
 and  difterentiation  of  ages  has  got  finally  to  be  produced  (the 
 egg  or  seed)  by  a  certain  specialized  part  (the  ovi — or  embryo  sac) 
 only.  Assuming  I  say  all  this,  then  I  must  fall  back  on,  and 
 urge  the  question,  why  did  the  plant  divide,  and  how  did 
 each  division  acquire  the  power  of  growing  like  the  parent  ? 
 And  then  as  to  the  conjugation  of  cells  (which  I  have 
 glanced  at,  and  which  the  Scientist  will  understand,  and  which 
 I  shall  explain  in  a  future  volume),  why  should  the  cells  of  a 
 humble  plant  join  and  blend  together  in  order  to  perpetuate 
 the  species  ? 
 
 Tell  rae,  Sceptic  !  Tell  me  if  you  know  of  any  chemico- 
 physical  necessity,  or  of  any  necessity,  that  could  unaided,  and 
 during  as  long  a  lapse  of  ages  as  you  please  to  imagine,  mami- 
 facture  simply  by  those  forces,  and  bring  about,  such  a  kind  of 
 process,  or  necessity,  as  that  of  subdivision;  or  of  the  forma- 
 tion of  an  egg,  or  germ,  or  seed,  in  any  simply  materialistic 
 manner  whatever  ? 
 
 And   failing  to  be  able  to  give  a  satisfactory  reply  to  that 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  359 
 
 question  ia  respect  of  a  chemico-physical  view,  let  me  ask 
 further  if  you  can  name  any  Anatomical,  Physiological,  or 
 Psychological  self-arising  necessity  which  could  cause  the 
 humblest  plant,  or  humblest  animal,  to  divide  into  two,  each 
 of  which  should  grow  like  the  parent  in  all  respects  as  to  size, 
 shape,  qualities,  and  attributes. 
 
 In  fine,  and  to  sum  up  this  argument  as  to  the  egg,  and  its 
 bearing  on  the  origin  of  the  Maternal  Instinct,  we  may  say  for 
 certain  that  the  egg,  or  germ,  must  have  existed  prior  to  the 
 formation  of  the  Maternal  Instinct,  and  that  consequently  it 
 is  idle,  and  a  mere  waste  of  time  to  speculate  as  to  the  possible 
 materialistic  origin  of  this  Instinct  by  self-acting  causes, 
 unless  the  Materialist  can  first  of  all  show  on  his  principles  hoiv 
 the  egg  or  germ  arose.  But  perhaps  the  Materialist  may  not 
 be  satisfied  with  this,  so  let  us  look  further. 
 
 I  have  said  that  prior  to  the  origin,  on  materialistic  prin- 
 ciples, of  the  Maternal  Instinct,  an  egg  or  germ  must  have 
 been  formed  by  some  cause;  and  just  as  we  must  grant  that  a 
 plant  would  not  divide  into  two  without  an  efiicient  cause,  so 
 must  we  grant  that  no  part  of  the  structure  of  an  organism 
 would  be  differentiated  into  an  ovisac  in  which  the  egg  could 
 be  produced,  unless  compelled  likewise  by  some  efficient 
 cause. 
 
 The  further  we  go  back,  then,  the  more  clear  it  is  that  we 
 require  to  presuppose  a  ^^  Prime  Cause,''^  capable  of  Design,  in 
 order  to  account  in  a  reasonable  manner  for  the  existence  of 
 things  as  they  are,  whether  we  consider  they  w^ere  created 
 perfect  on  the  instant,  or  whether  we  suppose  that  ovisacs 
 and  other  special  organs  came  by  gradual  differentiation  and 
 setting  apart  for  particular  purposes. 
 
 I  have  then  to  press  the  Materialistic  Evolutionist  to  tell 
 me  how  came  the  ovisac  or  egg-producer  ? 
 
 Now  it  is  argued  by  some  persons  that  it  is  the  presence  of 
 this  ovisac  as  a  part  of  the  body,  together  with  the  possession 
 of  mammre  by  the  higher  animals,  that  give  rise  to  the  feel- 
 ings and  doings  of  the  "  Maternal  Instinct.'"  But  this  is  con- 
 fusing the  matter;  the  prime  question  is  how  came  the  ovisac  ? 
 
36o  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Although,  however,  the  Materialistic  Evolutionist  cannot 
 explain  how  the  ovisac  came,  there  it  is,  and  it  must  be  an 
 inscrutable  puzzle  to  him. 
 
 Granted,  the  ovisac,  however — and  that  materialistically  it 
 came  somehow — we  will  next  inquire  did  the  "  31aternal 
 Instinct "  come  by  ^'  habit "  and  "  acquired  experience,"  or  as 
 conditioned  by  reason. 
 
 The  Godless  Evolutionist  will  tell  me,  I  suppose — as  I  have 
 already  said — that  the  "  3Iaternal  Instinct  "  must  have  begun 
 first  very  low  down  in  the  scale;  but  however  low  down,  and 
 however  humble  may  have  been  the  first  creature  that  laid  an 
 egg,  and  tended  it,  and  hatched  it.  and  then  took  care  of  the 
 young  in  however  simple  a  manner,  I  must  ask  the  Scientist 
 who  is  an  unbeliever,  why  the  parent  tended  the  eg^,  and 
 hatched  it  out,  and  then  fed  and  protected  the  offspring  ? 
 What  were  the  internal  motives  and  promptings — nay,  the 
 irresistible  impulse  which  compelled  this  eccentric  behaviour  ? 
 In  the  absence  of  any  material  benefit  to  the  parent  why  did 
 it  act  so  ?  As  for  saying  then  that  the  Maternal  Instincts 
 may  have  arisen  by  a  gradually-acquired  habit  would  be  to 
 argue  on  very  unstable  premises,  because  as  there  must  have 
 been  a  first  egg  that  required  sitting  on,  so  there  must  have 
 been  a  first  helpless  young  creature  that  required  feeding. 
 Then  how  could  the  feeding  Instinct  by  the  parent  bird  have 
 arisen  ?  It  could  not  be  by  hereditary  habit,  because  in 
 order  to  benefit  by  heredity,  an  ancestor  must  have  commenced 
 the  practice  at  some  time. 
 
 I  can  offer  the  Materialist  no  glimpse  of  an  idea  by  which 
 to  help  him  to  answer  these  questions  in  a  materialistic  sense, 
 so  must  pass  on.  Seeing  then  that  unless  you  can  account 
 for  the  egg,  the  Maternal  Instinct  could  not  have  arisen  by 
 *' habit  "  and  "acquired  experience,"  because  every  habit  must 
 have  had  a  beginning,  and  must  have  had  something  to  work 
 on — material  or  immaterial — and  seeing  that  no  experience 
 can  be  acquired  without  something  tangible  to  profit  by — and 
 seeing  that  an  ovisac  or  an  Qgg  could  not  materialistically 
 have  produced  itself  {and  I  cannot   believe  the  Materialist  can 
 
QUESTIONS  FOR   THE  UNBELIEVING,  ETC.  361 
 
 thinh  it  came  by  chance),  we  must  needs — failing  to  account 
 for  its  origin — look  in  vain  for  any  basis,  or  motive,  or  circum- 
 stance by  which  "habit"  or  "experience,"  could  in  a  materialis- 
 tic sense  have  formed  the  Maternal  Instinct.  In  fine,  I  repeat, 
 you  must  account  for  the  ovisac  or  the  egg  before  you  can 
 account  for  the  origin  of  the  Maternal  Instinct  by  "  habit  or 
 experience." 
 
 If,  however,  the  Materialist  could,  on  his  principles,  account 
 for  the  origin  of  the  ovisac,  and  the  egg,  then  the  question  as 
 to  the  origin  of  the  "  Maternal  Instincts  "  would  possibly  be 
 comparatively  easy  after  receiving  such  a  flood  of  light  as  such 
 a  discovery  would  reveal. 
 
 The  same  ai-guments  as  the  foregoing  apply  in  regard  to 
 the  origin  of  the  Maternal  Instinct  through  the  exercise 
 of  reason.  The  origin  of  the  egg  must  be  accounted  for 
 before  it  would  be  possible  for  the  young  one  to  be  born, 
 and  to  require  reasonable  attention.  Besides,  if  this  Instinct 
 did  originate  in  "  reason,"  why  are  not  brutes  more  reason- 
 able in  other  respects? 
 
 Does  the  Materialist  think  the  cow,  or  the  bird,  knows  why 
 it  is  attentive  to  its  calf  or  its  fledglings?  or  the  bird  know 
 why  it  sits  on  its  eggs?  or  does  the  hedge  sparrow  know  why 
 it  feeds  the  young  cuckoo?  Clearly  not  in  my  opinion.  The 
 hedge  sparrow's  case  is  a  good  illustrative  one  of  the  absence 
 of  reason  from  her  doings.  She  cannot  know  why  she  feeds 
 the  young  cuckoo,  or  if  she  does,  then  I  say  her  reason  and 
 her  benevolence  transcend  the  same  qualities  in  man  !  The 
 young  cuckoo  is  an  usurper  in  the  nest — it  has  murdered  the 
 hedge  sparrow's  own  offspring,  which  are  lying  dead  beneath 
 the  nest,  and  yet  the  old  bird  goes  on  feeding  the  intruder  as 
 if  it  were  her  own  nestling.  Is  this  an  example  of  reason  con- 
 strained and  directed  by  the  highest  motives  of  charity,  and 
 forgiveness,  and  love  to  your  neighbour;  or  is  it  blind  instinct? 
 — an  instinct  even  so  blind — as  I  hold — that  the  mother  does 
 not  appear  to  recognize,  that  the  young  monster  cuckoo  does 
 not  a  bit  resemble  her  own  offspring.  Explain  this.  Materialist! 
 
362  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Having  now,  as  I  consider,  proved  the  untenable  nature  of 
 the  Materialist's  position,  it  remains  only  for  me  as  a  very 
 strong  believer  to  express  my  decided  conviction  that  the 
 ovisac,  the  ^^^^,  and  the  Maternal  Instincts,  have  all  arisen  as 
 part  of  a  vast  plan  designed,  and  carried  out,  by  the  Will  and 
 Power  of  God.  At  the  same  time,  however,  as  I  asseverate 
 this,  I  must,  in  concluding  this  article,  make  a  few  remarks  as 
 to  the  very  mysterious  irregularity  of  the  occurrence  of  the 
 Maternal  Instincts  in  the  various  races  of  creatures.  This 
 irregularity  will,  I  think,  be  best  exemplified  by  considering 
 the  Maternal  Instinct  under  three  aspects: — 
 
 First.  In  its  full  perfection. 
 
 Secondly.  In  its  cessation,  or  reversal,  on  the  young  becom- 
 ing adults. 
 
 Thirdly.   In  its  complete  absence  in  some  races  of  creatures. 
 
 First,  as  to  its  existence  in  perfection.  This  we  witness  in 
 the  highest  degree  in  the  mammals  and  birds;  and,  as  will  have 
 been  seen  in  the  foregoing,  is  so  marvellous  in  its  manifesta- 
 tions as  to  mimic  the  doings  of  human  reason,  and  human 
 aifection.  And  yet  that  it  does  not  spring  from  causes,  and 
 motives,  and  feelings,  similar  to  those  of  man,  has,  I  think,  been 
 sufficiently  demonstrated  in  various  ways;  and  which  proof,  I 
 venture  to  say,  is  clenched  by  the  fact,  that  the  Instinct  which 
 compelled  the  animal — be  it  cow,  cat,  bird,  &c. — to  devotedly 
 tend  its  young  for  a  certain  period,  suddenly  ceases  at  a  given 
 time. 
 
 But  why  does  it  cease  ?  and  how  different  is  this  cessation 
 to  the  parental  devotion,  duty,  and  affection  of  the  intellectual 
 love  of  offspring  displayed  by  human  parents  towards  their 
 children.  Granted  man  is  an  animal,  and  has  animal  instincts; 
 and  that  part  of  what  he  feels  towards  his  child  is,  doubtless, 
 as  much  caused  by  instinct  as  in  the  brute.  But  there  is  more 
 than  this  in  man. 
 
 The  human  intellectual  love  for  the  child  lasts  through  life, 
 and  is  not  obliterated  by  time,  or  by  absence.  How  different 
 to  the  action  of  mind  and  conduct  of  the  brute  !  This  fact 
 alone,  in  my  o]3inion,  proves  not  only  the  Divine  ordering  of 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  363 
 
 the  Maternal  Instinct,  but  presents  also  one  of  the  many  proofs 
 of  the  gulf  that  exists  between  the  intellectual  nature  of  the 
 mind  of  man  and  that  of  the  mere  instinctive  mind  of  the 
 brute.  I  can  well  imagine  that  an  enthusiastic  Materialist 
 may  here  suddenly  exclaim,  "  Oh !  the  hen  drives  away  her 
 brood  that  she  may  '  sit '  again,"  But  does  the  human  mother 
 drive  away  her  eldest  children  even  if  she  has  a  family  of 
 twenty  ?     Does  she  not  love  them  all  ? 
 
 We  will  now  consider  the  absence  of  the  Maternal  Instinct 
 in  some  creatures,  and  its  irregularity  of  occurrence  in  some 
 races. 
 
 Fish,  I  have  previously  shown,  as  a  very  preponderating 
 rule  (see  an  exception  presently),  have  not  got  it.  The  same 
 may  be  said  of  Reptiles  ;  also  it  is  generally  absent  in  Insects, 
 and  all  creatures  below  them  in  the  Zoological  classification; 
 and  yet  although  absent  in  Insects  generally,  as  far  as  tending 
 the  young,  or  grubs  is  concerned,  still  in  the  cases  of  Bees, 
 Wasps,  and  Ants  — extraordinary  to  say — it  is  present  in  a 
 most  marked  form.  Also  as  to  Fish  and  Reptiles — as  I  just 
 said — although  non-attention  to  the  young  is  the  rule,  still 
 there  are  the  remarkable  exceptions  of  the  little  "  SticJdebat,^^ 
 and  the  "  Pipe  Fish,''  which  I  spoke  of  a  few  pages  back. 
 
 Now  how  is  this  ?  If  the  Maternal  Instinct  came  in  the 
 first  place,  and  continues  now  to  act  through  any  form  of 
 materialistic  self-arising  and  self-acting  necessity^  it  ought  to  be 
 present  in  all  creatures.  Given  an  ovisac,  and  an  egg,  then 
 the  "  hatching  "  and  "  care-taking  "  instincts  ought  to  follow 
 as  a  matter  of  necessity.  But  we  know  that  this  is  not  so,  and 
 that  fish,  and  reptiles,  and  insects,  &c.,  all,  as  a  rule,  cast  their 
 eggs  in  the  water,  or  deposit  them  in  various  sites  (carefully 
 in  many  insects)  and  then  take  no  farther  heed  of  them,  or  of 
 what  will  grow  from  them. 
 
 "  Oh  !"  but  the  Materialist  may  exclaim,  "  the  eggs  of  fish, 
 and  of  frogs,  &c.,  are  hatched  naturally  by  the  heat  contained 
 in  the  watery  or  by  the  heat  from  the  sun,  and  the  young  when 
 hatched  are  so  constituted  that  they  do  not  require  attention." 
 
 Exactly  so,  Materialist !    but  I  thought,  according  to  your 
 
364  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 creed,  that  all  thiugs  acted  according  to  regular  chemico-phy- 
 sical  and  other  evolutional  necessities.  Whence  then  this 
 abrupt  difference,  and  irregularity  between  difFi^rent  creatures 
 — a  difference  that  is  so  exceedingly  marked  in  one  division — 
 the  Insects  ?  And  why  is  there  the  reraarkable  exception 
 amongst  the  fish  of  the  sticklebat  making  a  nest  and  tending 
 its  young  while  the  great  majority  of  other  fish  do  nothing  of 
 the  kind? 
 
 Also  why  does  a  bird's  ^g'^  require  the  heat  of  the  parent's 
 body  to  hatch  it  ?  and  why  does  the  fish's  egg  hatch  in  what 
 we  habitually  call  "  coM  water''"^.  Why  does  the  young  calf, 
 or  the  young  robin,  require  to  be  fed  by  the  parents,  while  the 
 young  fish  or  the  young  partridge  can  feed  itself?  Why  does 
 the  bee  grub  require  to  be  fed  by  its  "  nurse,"  and  why  does 
 the  little  maggot  of  the  nut  weevil  know  how,  in  its  solitary 
 confinement,  to  feed  itself  ? 
 
 How  is  all  this.  Materialist  ?  You  cannot  think,  I  suppose, 
 that  some  creatures  have  become  so  wise  or  selfish  as  to  give  up 
 the  worry  and  trouble  of  tending  the  young  ?  But  you  will  be 
 offended  with  me,  and  say  I  am  trifling. — Then  seriously  ;  tell 
 me  how  all  this  is  ?  You  are  silent  !  Then  can  you  con- 
 tradict me  when  I  say  that  all  this  wondrous  irregularity  as  to 
 the  presence,  or  absence,  of  the  "  Maternal  Instinct,"  must  be, 
 and  must  act,  or  must  be  absent — and  if  absent,  be  substituted 
 by  other  arrangements — all  according  to  the  design  and  will 
 of  God. 
 
 If  God  had  willed  it  so,  there  is  no  reason  why  the  eggs  of 
 the  bird  should  not  have  hatched  spontaneously  like  those  of 
 hosts  of  other  creatures  ;  or  why  the  grubs  of  the  Bee,  and  all 
 other  young  creatures,  should  not  have  fed  themselves  as  do 
 young  fish,  and  tadpoles,  and  caterpillars,  &c. 
 
 Instincts  of  the  Young. — The  Instincts  I  have  already  de- 
 scribed are  sufficiently  wonderful,  but  those  I  am  about  to  relate 
 are  if  possible  still  more  extraordinary,  inasmuch  as  they  occur 
 in,  and  are  actively  exhibited  by,  the  immature  individual  — 
 young  as  it  may  be. 
 
INSTINCTS  OF  THE   YOUNG.  365 
 
 Thus,  to  show  the  innate  quality  of  the  "  Instincts  of  the 
 Young,"  I  will  instance  the  chick  of  the  bird,  which  palpably 
 manifests  a  strong  instinct  even  before  it  quits  the  egg^  and  in 
 this  manifestation  I  think  gives  a  striking  proof  of  the  action 
 of  the  "  Organic  Mind,"  on  which  I  have  dwelt  so  much  in 
 previous  pages. 
 
 And  pray  what  is  this  instinct  ?  Why  !  it  is  that  on  the  pro- 
 per day  for  quitting  the  egg,  the  chick  pecks  a  line  of  breakage 
 throuo-h  the  eg-sr,  all  round,  so  that  on  the  completion  of  the 
 circuit  the  little  one  can  raise  one  end  of  the  shell — which  will 
 then  open  like  the  lid  of  a  box — and  walk  out  !  Marvellous 
 instinct !    Marvellous  plan  ! 
 
 It  used  to  be  thought  the  parent  broke  the  shell  ;  but  this 
 is  now  proved  not  to  be  the  case.  As  to  the  plan  and  process, 
 it  is  as  follows.  The  Embryo  bird  has  (by  design  I  venture  to 
 say)  formed  in  the  egg  in  such  a  way  that  its  head  is  tucked 
 under  one  of  its  wings,  with  the  bill  next  the  shell :  the  point 
 of  the  bill  too,  it  must  be  specially  noted,  being  armed  with  a 
 hard,  horny  scale  (which  scale,  be  it  observed,  falls  off  a  few 
 days  after  the  bird  is  hatched).  The  little  chick  being  thus 
 placed  in  the  egg,  and  having  its  soft  bill  thus  tipped,  the  con- 
 sequence is,  that  when  the  proper  day  arrives,  the  little  bird 
 guided  by  its  instinct,  begins  to  peck,  and  having  broken 
 through  one  spot  it  then  (probably  by  means  of  its  feet) 
 revolves,  or  turns  its  body  slowly  round  within  the  shell — 
 pecking  as  it  goes — till  the  circular  fracture  is  complete  ! 
 
 Timly  this  may  be  called  a  miracle  in  the  course  of  Nature  I 
 How  and  Avhy  is  all  this.  Materialist,  and  how  did  it  first  take 
 place  ?  How  and  why  the  position  in  the  egg — how  and  why 
 the  breaking  out  on  the  proper  day — how  and  why  the  hard 
 point  on  the  bill  which  tip  falls  off  when  it  is  no  longer  needed  ? 
 The  next  instance  I  shall  give  is  that  of  the  "iA^«^  Weeml^  I 
 stated  some  pages  back  that  the  "  Nut  Weevil  "  is  a  small  beetle 
 the  female  of  which  deposits  her  egg  in  a  nut,  or  filbert,  by 
 piercing  the  shell  while  it  is  young,  and  soft.  This  egg  after 
 a  time  hatches  and  becomes  the  white  grub  or  maggot  you  are 
 often  disgusted  to  find  in  a  nut  when  you  have  cracked  it. 
 
366  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Now  the  instincts  of  this  grub  to  which  I  would  allude  are 
 these.  In  the  first  place  the  little  creature  knows  how  to  eat  ; 
 and  then  miraculous  to  say  it  knows  how  to  avoid  the  germ,  or 
 life-spot  of  the  nut  by  which  the  kernel  grows.  (Westwood's 
 ^^  Entomology, ''''Yo\.  I.  p.  340),  and  to  destroy  which  would  be 
 starvation.  Finally,  however,  when  it  is  ready  to  quit  the  egg  it 
 eats  this  vital  part,  and  then  it  displays  a  fresh  instinct — it  drills 
 that  circular  hole  through  the  shell  which  every  one  has  seen 
 examples  of  in  an  empty  nut  ;  and  then,  passing  through  this 
 way  of  exit,  drops  to  the  ground  ;  into  which  it  then  bur- 
 rows, and  dwells,  previous  to  the  final  change  into  a  perfect 
 full  grown  "  Weevil  Beetle  "  in  the  following  summer. 
 
 I  will  not  dilate  on  this,  but  pass  on  to  my  next  example — the 
 Caddice.  (See  Westwood's  '^Entomology,''  p.  62.)  The  "  Caddice 
 fly,"  or  "water moth"of  the  angler,  is,  as  I  have  previously  stated, 
 an  insect  with  four  large  wings,  and  one  of  those  creatures 
 which,  although  inhabiting,  and  breathing  the  air,  and  possessed 
 of  great  powers  of  flight,  has  nevertheless  the  strange  instinct 
 of  laying  its  eggs  in  the  water. 
 
 It  is  with  the  young  or  larvaB  when  hatched  from  these  eggs 
 we  now  have  to  do. 
 
 Any  one  who  has  walked  in  chalk  districts  by  the  bright 
 clear  silvery  streams  of  that  formation,  can  scarcely  fail  to  have 
 noticed  that  many  of  the  stones  on  the  river  bed  in  shallow 
 places  are  covered  with  little  knobs  or  masses,  and  which  are 
 not  mere  irregularities  of  the  stones  themselves.  Examined 
 closely,  and  even  with  the  naked  eye,  these  little  knobs  or 
 masses  are  found  to  consist  of  small  oblong  tubes  or  cases 
 which  are  fastened  on  to  the  stones  by  a  glutinous  stuff",  each 
 case  itself  being  a  short  tube,  the  walls  of  which  are  built  up 
 of  little  fragments  of  sand  or  morsels  of  various  kinds  of 
 material. 
 
 Inside  each  case  will  be  found  a  living  larva,  and  the  asto- 
 nishing fact  we  now  learn  is  that  each  little  case  is  a  habitation 
 that  the  larva  has  made  for  itself.  Here  is  indeed  a  marvellous 
 example  of  instinct !  Think  of  these  little  creatures  having 
 the  fiiculty  of  making  snug  dwellings  for  themselves  !     Each 
 
INSTINCTS  OF  THE   YOUNG.  367 
 
 case  is  made  of  silken  threads  which  the  larva  spins  from  its 
 mouth,  and  on  the  exterior  of  this  case  are  fastened  by  means 
 of  threads  of  silk  aided  by  a  glutinous  material,  the  various  Ijits 
 of  sand,  or  stick,  or  straw,  &c.,  such  as  we  see. 
 
 Think  of  this  marvellous  instinct.  Materialist  !  and  think  of 
 the  little  creature's  power  of  design  and  its  power  of  choice  in 
 regard  to  the  selection  of  materials  with  which  to  cover  the 
 exterior  of  its  house.  But  consider  further,  it  is  not  merely 
 instinct  that  is  concerned  in  the  matter,  for  the  larva  is  provided 
 Avith  the  power  and  the  organs  necessary  for  spinning  the 
 silk  and  secreting  the  glutinous  material. 
 
 In  this  "case  "  then  the  larva  lives  for  a  season,  and  if  it 
 becomes  too  small  through  the  growth  of  the  inhabitant,  the 
 larva  quits  it  and  makes  another,  in  which  it  dwells  till  that 
 time  when  having  become  a  pupa  and  grown  wings,  it  by  a 
 mysterious  instinct  quits  its  residence  in  the  waters  and  flies 
 into  the  air  a  perfect  insect  ! 
 
 I  will  next  speak  of  caterpillars,  which  most  persons  know 
 are  the  young  of  butterflies  and  moths. 
 
 Every  person  too,  who  as  a  child  has  kept  ^'silkworms," 
 knows  how  voracious  the  caterpillar  is,  and  how  at  a  certain 
 period  it  ceases  to  grow  and  to  eat,  and  spins  for  itself  a  cocoon 
 by  means  of  silken  threads,  secreted  from  spinnerets,  the  orifices 
 of  which  are  situate  at  its  mouth  (quite  different  and  dif- 
 ferently placed,  be  it  noted,  to  those  of  the  spider).  In  this 
 beautiful  cocoon  it  then  ensconces  itself,  becomes  torpid,  and 
 is  as  a  dead  thing  —  and  yet  after  a  season  its  animation 
 is  renewed,  and  it  bursts  forth  a  perfect  moth  capable  of 
 flight  ! 
 
 Now  what  an  extraordinary  instinct  is  this  ;  the  caterpillar 
 knowing  when  and  how  to  spin  the  cocoon  in  all  its  wondrous 
 beauty  and  perfection  !  Then  think  of  the  provision  it  has  in 
 the  possession  of  the  power  of  forming  that  wondrous  fibre — 
 silk — a  fibre  which,  when  woven  by  man,  the  ladies  so  rejoice  to 
 wear  as  their  most  prized  dress. 
 
 Marvellous,  however,  as  is  the  instinct  that  compels  some 
 caterpillars   to  spin    cocoons,  it  is   a  curious  fact  that  other 
 
368  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 species,  as  the  common  cabbage  butterfly,  do  not  spin  such 
 preparatory  to  passing  into  the  pupa,  or  chrysalis  stage,  but 
 simply  suspend  themselves  by  the  tail  on  the  under  side  of  a 
 leaf. 
 
 With  these  examples  of  the  above  class  of  instincts  I  must 
 be  content,  and  pass  on  to  consider  the  more  general  instincts 
 of  the  young. 
 
 Thus  the  young  calf  knows  how  to  stand  and  to  walk  as 
 soon  as  born,  the  young  partridge  knows  how  to  run,  the 
 growing  caterpillar  knows  how  to  wriggle  out  of  its  old  skin 
 that  has  become  too  small  for  it,  and  to  cast  it  off,  &c. 
 
 And  in  the  same  way  the  young  mammal  knows  how  to  suck, 
 the  chick  how  to  select  and  unerringly  pick  up  its  proper  food, 
 the  young  blackbird  knows  how  to  open  its  capacious  mouth  to 
 have  food  put  into  it  by  the  parent,  and  the  young  pigeon 
 knows  how  to  insert  its  bill  within  that  of  the  mother  in  order 
 to  obtain  its  nourishment,  and  so  on  as  to  all  other  young  crea- 
 tures: they  know,  without  teaching,  how  to  take  food,  and  what 
 sort,  directly  they  are  born. 
 
 Questions  for  the  Unbelieving  Materialistic  Evolutionist. 
 
 Brief  as  I  have  been  obliged  to  be  in  my  enumeration  o-f  a 
 few  of  the  ^^  Instincts  of  the  Young,^''  I  think  I  have  given 
 sufficient  to  illustrate  the  subject,  and  to  form  a  basis  on  which 
 to  argue  with  the  Materialist  in  proof  of  Design,  &c.  The 
 questions  I  would  especially  wish  to  put  concerning  the  fore- 
 going are  : — How  the  Instincts  such  as  those  I  have  described 
 first  arose  ?  Also  how  the  organs  and  substances  (e.g.  milk  and 
 silk,  &c.)  needful  in  many  instances  for  the  carrying  out  of 
 such  Instincts,  took  their  origin  in  the  first  place  ? 
 
 In  this  discussion  we  will  direct  our  attention  chiefly  to  the 
 Instinct  of  taking  milk  and  food  by  the  young,  and  to  save 
 space  will  consider  this  Instinct  as  a  representative  one  of  the 
 whole,  and  I  do  so  the  more  willingly  because  it  is  a  subject 
 which  has  been  dilated  on  in  the  "  Origin  of  Species^ 
 
 Mr.  Darwin  there  states,  in  reply  to  some  strictures  that  had 
 been  made  on  his  opinions  by  Mr.  Mivart,  that  "  there  is  no 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  369 
 
 greater  difficulty  in  understanding  how  young  mammals  havo 
 instinctively  learnt  to  suck  the  breast,  than  in  understanding 
 howunhatched  chickens  have  learnt  to  break  the  egg-shell  by 
 tapping  against  it  with  their  specially-adapted  beaks,  or  how 
 a  few  hours  after  leaving  the  shell  they  have  learnt  to  pick  up 
 grains  of  food.  In  such  cases  the  most  probable  solution  seems 
 to  be  that  the  habit  was  first  acquired  by  practice  at  a  more 
 advanced  age,  and  afterwards  transmitted  to  the  offspring  at 
 an  earlier  age."     (As  to  this  extract  see  also  p.  257.) 
 
 Now  I  give  this  quotation  not  simply  to  found  an  argument 
 on,  but  also  because  it  is  a  striking  example  of  what  may  be 
 termed  Biological  Special  Pleading,— an  obscure  kind  of  plead- 
 ing which  is  now  much  in  fashion. 
 
 Mr.  Darwin,  I  grant,  has  done  splendid  and  lasting  service 
 to  Science  by  his  genius  and  life-long  labour;  but  yet  I  would 
 venture  to  say  that  he  has  by  such  intricate  yet  dangerously 
 seductive  sentences  as  those  I  have  just  quoted,  done  much 
 harm  in  mystifying  some  men's  minds,  and  unsettling  them  as 
 to  their  belief  in  God,  and  in  His  Power,  and  Design. 
 
 I  shall  be  deemed  by  some  a  heretic  in  science  for  thus 
 speaking,  and  shall  be  asked  to  justify  my  statements. 
 
 Well !  what  I  mean  is  this  ;  that  Mr.  Darwin  in  such  kind 
 of  obscure  argument  as  that  above,  tries — as  I  read  it — to 
 account  for  things  as  coming  entirely  by  self-action  ;  and  in 
 this,  as  in  most  of  his  speculations,  ignores  all  mention  of  God's 
 name,  and  power,  and  design.  And  this  is  the  more  remark- 
 able and  inconsistent  inasmuch  as  Mr.  Darwin  in  a  very  few 
 jjlaces  in  his  writings  acknowledges  God  :  and  yet  by  the 
 nnfrequent  use  of  His  name  keeps  the  fact  of  His  Fotuer,  and 
 Design,  so  much  out  of  sight  as  to  lead  many  persons  to  forget 
 God  altogether  in  the  argument. 
 
 Indeed  from  the  materialistic  manner  in  which  Mr.  Darwin 
 argues  generally,  one  might  perhaps  be  pardoned  for  saying 
 that  even  he  himself  appears  to  forget  God's  Power  and  De- 
 sign, so  eager  is  he  to  account  for  all  things  by  means  of  the 
 working  of  "  secondary  causes.''  And  thus  in  avoiding  God's 
 name  and  not  frequently  recurring  to  Him  as  a  ''First  Cause 
 
 B  b 
 
370  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 — as  one  would  have  expected  him  as  a  believer  to  do  —  God's 
 power  and  initial  design  are  allowed  to  drop  out  of  sight,  and 
 everything  is  endeavoured  to  be  accounted  for  on  self-acting, 
 self-evolutionary  materialistic  principles — a  process  Mr.  Darwin 
 evidently  in  his  innermost  mind,  does  not  himself  entirely 
 believe  in,  or  he  would  not  however  charily  or  infrequently 
 acknowledge  a  Creator.  He  is,  however,  apparently  led  away 
 by  enthusiasm  in  endeavouring  to  establish  his  brilliant  theory. 
 Let  us  hope  that  he  may  one  day  see  fit  to  explain  himself  on 
 this  point,  and  thus  curb  such  of  his  followers  as  are  really 
 atheistic. 
 
 To  return  now  to  the  meaning  of  Mr.  Darwin  in  the  above 
 quotation,  I  imagine  he  means  that  according  to  evolution 
 principles  it  was  the  primeval  predecessors  of  the  mammals,  and 
 the  chickens  who,  though  different  in  form  to  mammals,  or 
 birds  as  we  know  them,  first  learnt  to  suck  something  nice — 
 to  take  proper  food,  or  to  break  out  of  eggs,  &c. 
 
 And  this  kind  of  argument  forj^ooth  is  called  "  advanced 
 science,''^  and  we  are  told  our  children  will  laugh  at  such 
 persons  as  myself  who  have  not  accepted  such  views. 
 
 I  do  not  think  this  will  be  so,  and  I  believe  the  laughing 
 will  be  the  other  way. 
 
 Why  surely  as  to  the  above,  it  does  not  matter  when  the 
 Instinct  of  sucking,  and  eating,  and  breaking  out  of  shells 
 began  ;  each  Instinct  must  have  begun  somehow,  and  each 
 Instinct  can  only — even  if  we  grant  it  began  in  an  evolutional 
 manner  and  gradually  improved — can  only  I  say,  have  com- 
 menced either  according  to  a  preordained  plan  by  God's 
 ordering  ;  or  by  what  may  be  termed  a  sense  of  fitness  springing 
 from  self-constituted  necessity. 
 
 If  Instincts,  however,  began  in  the  latter  way,  it  is  urgent 
 that  the  Materialist  should  explain  his  view  as  to  the  origin 
 of  such  a  quality  as  that  of  "  FitnessJ"     (See  p.  375). 
 
 Now  I  have  talked  so  often  as  to  chemico-physical  and 
 other  processes  and  necessities  assumed  by  the  Materialist  to 
 be  self-acting,  that  I  will  not  go  into  those  questions  on  this 
 occasion  ;  and  as  to  *'  Fitness  "  I  must  ask  the  reader  to  wait 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  -,71 
 
 for  the  third  volume,  ia  which  it  will  be  discussed  in  a  detail  I 
 have  not  space  for  here. 
 
 Suffice  it  then,  in  conclusion,  on  this  occasion  to  finally  ask 
 the  Materialist — 
 
 1st.  How  came  the  first  cutaneous  gland  which  Mr.  Darwin 
 imagines  was  the  precursor  of  the  breast  (see  "  Origin  of 
 Species  ")  :  and  how  came  it  to  secrete  a  sweet  and  nutritious 
 fluid  ?  and  this  too,  a  most  marvellously-complex  liquid,  and 
 containing  all  the  elements  needful  for  nutrition.  Was  it  by 
 chance  ? 
 
 2ndly.  Where  the  young  one  came  from  that  first  chanced  to 
 taste  this  secretion  ? 
 
 3rdly.  How  the  first  creature — however  rudimentary  it  may 
 have  been — acquired  the  Instinct  to  break  out  of  the  egg  ? 
 Also  to  select  and  pick  up  morsels  of  food,  and  eat  such  ? 
 
 But  the  questions  might  be  almost  endless,  including  my  old 
 one  of  how  came  the  first  seed,  or  egg;  plant,  or  animal  ? 
 
 Space,  however,  bids  me  desist,  and  I  conclude  this  article  by 
 firmly  declaring,  that  to  me — and  I  think  to  common-sense 
 people  in  general — it  appears  positively  necessary  to  admit  that 
 the  Instincts  of  the  young  must  have  come  either  by  God's 
 direct  creation,  or  by  His  having — with  design — originally 
 endowed  matter  and  mind  with  a  sense  capable  of  appreciating 
 and  working  out  fitness — during  time — in  various  forms.  If 
 this  is  not  admitted,  then  you  can  only  fall  back  on  "  chance  ;" 
 and  I  must  leave  that  for  the  Materialist  to  account  for,  and 
 explain. 
 
 B  b  2 
 
CHAPTER   XV. 
 
 The  Pure  Instincts  {continued). 
 
 Instinct  as  to  kind  of  food — Questions  for  the  Materialistic  Evolu- 
 tionist— Variation — Fitness — Instinct  as  to  cries  and  song — 
 Instinct  as  to  movements — Questions  for  Materialistic  Evolutionist 
 — Instinct  for  making  habitations — The  Social  Instincts — Beavers. 
 
 Instincts  as  to  Kind  of  Food. — These  again  are  very  re- 
 markable instincts,  and  we  all  know  how  strictly  some  creatures 
 adhere  to  the  taking  of  one  kind  of  food  only.  Indeed  certain 
 caterpillars,  and  numerous  other  insects,  as  well  as  many  ani- 
 mals, perish  unless  they  can  obtain  a  special  description  of 
 nourishment  ;  and  this  natural  propension — or  as  I  may  say, 
 enforced  choice — is  manifested  from  the  moment  the  young 
 creature  takes  its  first  meal,  and  if  it  did  not  know  hy  innate 
 instinct  what  to  select,  it  would  die  ;  either  from  starvation,  or 
 from  inability  to  digest  a  food  that  might  be  wrongly  taken. 
 And  as  to  this  selection  it  must  be  remembered  that  hosts  of 
 creatures — for  example,  most  young  fish — young  reptiles — 
 young  insects,  &c.  &c., — have  no  mother  with  them  to  afford 
 any  instruction. 
 
 All  this  is  very  remarkable,  and  we  must  remember  more- 
 over that  the  creatures  that  undergo  metamorphosis  eat  quite 
 different  sorts  of  things  in  their  different  states.  The  butterfly, 
 for  example,  in  its  caterpillar  stage  eats  enormous  quantities  of 
 leaves  ;  but  as  a  perfect  butterfly  consumes  only  infinitesimal 
 drops  of  honey. 
 
 And  so  even  of  many  creatures  that  do  not  undergo  meta- 
 /norphosis. 
 
 The  calf,  or  colt,  for  example,  first — as  guided  by  its  innate 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  373 
 
 choice,  and  taste,  and  powers — is  content  to  take  milk  only  : 
 but  in  a  short  time  it  instinctively  begins  to  toy  with  soft  pieces 
 of  hay,  or  straw,  or  tender  grass,  and  very  soon  gets  to  eat  such. 
 And  how  different  is  milk,  and  grass  ! 
 
 I  think  I  need  not  give  any  further  illustrations  as  to  this 
 instinct,  for  the  facts  are  familiar  to  us  all  as  to  different  crea- 
 tures selecting,  and  taking,  different  kinds  of  food.  I  shall 
 therefore  proceed  at  once  to  put  my  usual  questions. 
 
 Questions  for  the  Unbelieving  Materialistic  Evolutionist. 
 I  would  first  ask  what  is  the  cause  of  this  choice  as  shown 
 above,  and  how  the  power  of  selection  first  acts  in  the  young 
 individual  ? 
 
 In  putting  this  question  I  can  well  imagine  that  the  Material- 
 ist will  think  he  has  an  easy  task  set  him,  and  will  thus  early 
 in  the  discussion  experience  the  advent  of  the  pleasant  feelings 
 consequent  on  the  expectation — and  indeed  sure  conviction— of 
 a  quick  and  complete  triumph.  But  1  bid  him  beware  ;  his 
 task  is  not  an  easy  one. 
 
 Of  course  he  will  start  by  saying  I  am  "  ignorant  as  usual  ;'* 
 and  I  can  easily  conceive  the  long  dissertation  he  would  give 
 me — if  sitting  by  my  side — as  to  the  power  of  "  heredity,"  and 
 "  habit,"  and  "  acquired  experience  ;'*  and  of  the  necessity,  in 
 some  cases,  as  compelled  by  geographical,  climatal,  and  other 
 circumstances  for  the  taking  a  new  kind  of  food  in  the  absence 
 of  any  other  sort. 
 
 I  will  not,  however,  detain  the  reader  by  narrating  his  argu- 
 ment in  full,  but  only  dilate  on  the  most  important  points  in  it. 
 Now  I  am  quite  prepared  to  admit,  that  the  influences  just 
 named  may  have  had  an  important  effect  in  many  cases  in 
 causing  certain  degrees  of  change  to  occur  in  an  animal's 
 instinct  as  to  description  of  diet,  such  as  might  be  possible 
 within  the  creature's  usual  power  of  digestion,  or  of  its  innate 
 endowed  capacity  for  effecting  such  orrjanic  variation  as  to  the 
 changes  needed  in  its  digestive  secretions,  or  as  to  the  altera- 
 tions requisite  as  to  shape  of  stomach  in  order  to  assimilate 
 the  new  kind  of  food. 
 
 Now  this  admission  seems  going  a  long  way  towards  ac- 
 
374  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 ceptance  of  the  Materialist's  views,  and  his  hopes  will  rise 
 accordingly  at  the  belief  that  I  have  fallen  into  a  trap  of  my 
 own  setting.  But  let  him  not  be  elated,  for  I  would  draw 
 particular  attention  to  the  fact  that  I  only  admitted  above  that 
 au  animal  could  alter  its  diet  within  such  bounds  as  was  pos- 
 sible according  to  its  inherent  capacity  for  "  organic  Varia- 
 tion^'' or  alteration  of  the  form,  and  functions,  and  secretions, 
 of  its  parts,  and  organs.  In  this  case,  such  powers  of  "  varia- 
 tion "  would  be  those,  therefore,  that  could  cause  an  alteration, 
 not  simply  as  to  the  taste,  but  as  to  the  shape  of  teeth,  form 
 of  stomach,  form  of  mouth,  form  of  proboscis,  &c.,  also  the 
 qualities  of  the  gastric  juice,  &c. 
 
 Having  arrived  at  this  point  of  my  argument,  it  seems 
 desirable  that  I  should  here  go  deeply  into  the  question  of 
 "  Variation-,''''  but  one  of  the  many  difficulties  in  writing  a 
 work  of  such  large  scope  as  this  book  embraces,  is,  that  it  is 
 impossible  in  any  one  article  to  go  into  details  on  every  im- 
 portant topic  connected  with  the  particular  subject  under 
 consideration. 
 
 The  consequence  of  this  is,  that  I  must  defer  to  the  fourth 
 volume  any  lengthened  discussion  of  "  Variation^''  and  merely 
 state  shortly  that  in  the  article  alluded  to,  I  grant  that  many 
 creatures  have  a  capacity  for  a  certain  latitude  of  "  Varia- 
 tion^'' but  that  such  can  only  occur  according  to  limits  as  set 
 by  the  Creator.  In  the  article  in  question  I  think  I  shall  be 
 able  to  prove  that  statement,  but  for  the  present  I  must  ask 
 the  reader  to  accept  it  simply  as  a  thing  I  strictly  believe,  but 
 have  not  at  present  space  to  prove. 
 
 Having  said  thus  much  let  us  gather  up  the  argu- 
 ment, 
 
 I  say  then  that  if  an  animal  be  gradually  exposed  to  certain 
 changes  of  climate,  or  of  location,  or  of  insufficiency  of  its 
 usual  kind  of  food,  &c.,  it  may  get  its  natural  instinct  as  food 
 so  altered  by  necessity,  in  being  forced  to  adopt  an  altered 
 diet,  that  the  laws  of  '^  Habit  ^'  and  ^'Acquired  Exj)erience^^ 
 will  be  brought  into  action,  and  the  natural  instinct,  as  altered, 
 will,  by  Heredity,  be  transmitted  to  its  descendants. 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  375 
 
 For  example,  we  see  an  instance  of  this  in  dogs  and  cats. 
 Dogs  have,  under  domestication,  got  to  be  very  fond  of  barley 
 meal  made  into  a  kind  of  porridge;  and  cats  are  very  fond  of 
 "■'boiled  cabbage  ]''  and  yet  as  these  animals  are  of  a  carnivorous 
 nature,  I  can  imagine  that  a  wild  dog,  or  cat,  would  refuse 
 such  articles. 
 
 Now,  if  wild  dogs  and  cats  would  instinctively  refuse 
 to  eat  farinaceous  food,  it  follows  that  the  natural  instinct 
 of  domesticated  dogs  and  cats  must  have  changed;  and 
 physiological  chemistry  tells  us  that  it  cannot  be  a  mere 
 change  of  taste,  or  of  fancy,  but  that  there  must  be  a 
 change  in  the  quality  of  their  salivary,  gastric,  and  other 
 secretions;  for  the  starch,  &c.,  of  vegetable  food  re- 
 quires a  different  process  of  digestive  solution  to  that  of 
 flesh. 
 
 It  follows  then  that  before  the  Instinct  of  an  animal  can 
 change,  radically,  there  must  also  be  a  correlated  change  in 
 its  organic  secretions,  or  even  in  the  structure  and  shape  of 
 its  digestive  organs. 
 
 Now,  let  the  Materialist  say  how^  this  organic  change  could 
 take  place  ?  I  say  it  could  only  take  place  in  consequence  of 
 a  given  creature  being  gifted  with  the  power  of  organic  and 
 other  descriptions  of  variation  according  to  original  endowed 
 powers  and  limits;  and  which  variation  could  likewise  only 
 take  place  in  consequence  of  the  action  of  the  great  organic 
 law  or  faculty  of  the  "  Sense  of  Perceiving  Fitness,''  which,  as 
 I  hold,  is  a  part,  or  one  of  the  qualities,  of  the  "  Organic 
 Mind''  (see  p.  164),  which  "Mind"  has  the  power,  not  only 
 of  ordering  all  ordinary  functions,  but  has  also  the  faculty  of 
 perceiving,  and  appreciating,  and  moreover  of  carrying  into 
 execution  all  such  Instinctive  and  Organic  changes  as  may  be 
 needed,  in  consequence  of  the  springing  up  of  new  conditions 
 — changes,  however,  which  are  possible  only  to  the  extent 
 permissible  by  the  range  and  limit  of  God's  original  endow- 
 ment for  the  species. 
 
 And  here  acrain  I   am   obliged  to  remark   that,  as   to  this 
 question  of  "  Fitness,"  I  am  constrained  in  the  same  manner 
 
376  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 as  I  have  above  stated  in  regard  to  "  Variation,''^  and  failing 
 to  be  able  here  to  go  fully  into  the  question  must  refer  the 
 reader  to  the  article  on  "  Fitness,''  in  Vol.  III. 
 
 I  will,  however,  give  an  example  here  so  as  to  aid  the 
 reader  a  little.  Take  the  case  of  the  dog.  The  first  dog  that, 
 through  being  kept  in  confinement,  was  by  the  pressure  of 
 hunger  under  the  necessity  of  eating  the  barley-meal,  as  given 
 him  by  his  master,  did  not  like  it  I  dare  say,  and  his  instinct 
 rebelled  against  it.  His  stomach,  too,  must  have  done  the 
 same.  Gradually,  however,  in  the  absence  of  flesh,  and  being 
 gifted  as  the  dog  is  with  a  wonderful  capacity  for  organic  and 
 other  variations — the  organs  secreting  saliva,  and  gastric 
 juice,  as  well  as  the  digestive  powers  generally,  must  have  got 
 to  perceive  the  necessity  for  change,  and  they  must  gradually 
 have  altered,  until  at  last  the  dog's  natural  Instinct  for  flesh 
 slowly  changed,  and  eventually  the  dog  has  got  to  like  barley- 
 meal.  Nevertheless,  if  given  a  choice,  I  believe  it  will  select 
 the  flesh  in  preference. 
 
 Now  how  came  this  Faculty  of  perceiving  and  appreciating 
 "  Fitness,''  and  the  capacity  of  producing  radical  change  in 
 organic  structure,  and  formation,  and  secretions  accordingly. 
 Must  it  not  be  a  God-endowed  faculty  ? 
 
 The  Materialistic  Evolutionist  will,  however,  shake  his 
 head,  and  say  I  am  "  ignorant"  or  "poetical,"  &c.;  but  never- 
 theless I  call  on  him  to  give  some  tangible  explanation  on 
 pure  mechanical  cliemico-phifsical  self-acting  principles,  how 
 the  functions  and  secretions  get  to  perceive  the  necessity  for 
 change,  and  how  the  changes  needed  in  the  organs,  and  secre- 
 tions, are  carried  into  effect  ?  Mark  !  the  cells,  <|'C.,  of  the 
 organs  affected  must  take  on  new  functions,  so  as  to  produce 
 secretions  somewhat  differing  from  the  previous  ones  in 
 chemical  constitution. 
 
 Before,  therefore,  the  Materialistic  Evolutionist  talks  about 
 change  of  Instinct,  as  brought  about  by  change  of  habit,  &c., 
 he  must  account  for  the  power  some  creatures  have  of  alter- 
 ing their  kind  of  digestion,  and  the  organs  and  secretions  con- 
 cerned in  it.     This  applies  also,  I  may  add,  to  all  changes  of 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  377 
 
 organic  structure,  and  organs,  and  functions  as  brought  about 
 by  change  of  "  Hahit^ 
 
 I  will  now  mention  another  stumbling-block  for  the  Evolu- 
 tionist. 
 
 According  to  his  views,  all  things  work  by  blind  necessities 
 that  came  "  somehow."  Now  the  first  animal  that  found  out 
 how  to  digest  must  have  come  to  do  so,  therefore,  by  chemico- 
 physical  necessity.  If  this  be  so,  then  it  follows  that  in  order 
 to  digest  a  certain  kind  of  food,  the  best  form  of  organs, 
 and  the  best  kind  of  digestive  secretions,  would  gradually  evolve 
 themselves  until  they  got  to  the  most  perfect  sort  of  digestion. 
 
 Concurrently  with  this,  and  going  hand  in  hand  with  it 
 (which  would  be  the  greater  factor  I  don't  know),  would  be 
 the  Sense  of  Instinct  for  the  particular  kind  of  food  that  neces- 
 sity had  pressed  on  the  creature. 
 
 Consequently  there  would  be  a  complete  triple  correlation 
 between  the  Instinct,  and  the  kind  of  food  taken,  and  the  sort 
 of  digestive  apparatus. 
 
 In  short,  as  the  form  of  stomach  and  sort  of  digestion  in 
 any  given  creature  had  come  by  necessity,  it  ivould  of  necessity 
 he  the  best. 
 
 Now  this  apparent  truth  is  the  stumbling-block  I  alluded  to 
 just  now;  and  I  call  on  the  Materialistic  Evolutionist  (if  my 
 statement  is  correct)  to  say  liow  it  is  there  are  such  different 
 forms  of  stomach  for  digesting  the  same  kind  of  food  ?  For 
 example,  the  grain-eating  bird  has  a  crop  in  which  to  soften 
 the  grain  preliminary  to  its  being  ground — as  in  a  mill— in  its 
 powerful  muscular  gizzard;  while  the  horse  has  no  crop,  and 
 only  a  thin  membraneous  stomach. 
 
 Then  there  is  the  striking  case  of  the  cow  and  other  crea- 
 tures that  eat  grass,  chew  the  cud,  and  possess  four  stomachs; 
 while  the  horse  also  can  live  on  grass,  although  it  does  not 
 chew  the  cud,  and  has  only  one  stomach! 
 
 The  instincts  of  the  above  animals  are  similar  then  as  to 
 feeding  on  grass,  and  yet  their  digestive  processes  and  appa- 
 ratus are  as  different  the  one  from  the  other  as  it  is  possible 
 almost  to  conceive. 
 
378  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 It  is  of  no  use  the  Evolutionist  in  this  case  talking  about 
 heredity,  &c.;  and  the  ancestors  of  the  ox,  and  of  the  horse, 
 being  different;  for  surely  if  digestion  began  by  necessity,  it 
 ought  not  to  have  been  so  aberrant  in  its  modes  of  doing  the 
 same  thing,  or  if  by  some  strange  process  the  mode  of  digest- 
 ing the  same  thing  got  somehow  to  vary,  it  ought  to  be  that  by 
 this  time  the  cow  or  the  horse  should  have  acquired  the 
 best  hind  of  digestive  apparatus,  and  which,  one  would  have 
 thought  would  be  the  same  in  each. 
 
 So  much  as  to  the  digestion  of  similar  food,  by  dissimilar 
 processes. 
 
 Now,  I  must  ask  the  Materialist  how  it  is  there  are  other 
 creatures  who,  although  their  food  is  very  different,  yet  have 
 their  stomachs  alike  in  shape  and  general  anatomical  constitu- 
 tion. As  an  example  of  sameness  of  shape  of  stomach  as  pos- 
 sessed by  diiFerent  creatures  although  their  Instincts  compel 
 them  to  take  different  sorts  of  food,  I  will  instance  the  case  of 
 the  Marsupials. 
 
 Prof.  Owen,  in  his  great  work  on  these,  has  pointed  out  that 
 although  some  are  carnivorous,  and  others  herbivorous,  yet 
 that  the  shape  of  stomach  is  the  same  in  all,  notwithstanding, 
 of  course,  that  the  different  stomachs  must  have  different  func- 
 tions and  secretions. 
 
 Now  the  Marsupials — or  animals  with  pouches,  such  as  the 
 Kangaroo — are,  we  are  told,  the  oldest  mammals,  and  are  the 
 ancestors,  according  to  the  doctrine  of  Evolution,  of  all  other 
 Mammals. 
 
 Let  me  then  ask  the  Materialist  if  this  be  so,  how  it  is  that 
 although  the  ancient  Marsupials  "  found  out,"  if  I  may  so  say 
 materialistically  that  one  shape  of  stomach  would  digest  all 
 kinds  of  things — how  it  came  about,  that  cows,  sheep,  and 
 deer  have  resorted  to  so  complicated  a  mode  of  digestion  as 
 that  involved  in  the  possession  (as  they  now  have)  of  four 
 stomachs? 
 
 If  the  Kangaroo  coidd  and  can  do  without  such  an  elaborate 
 apparatus  for  digesting  grass,  why  should  the  ox,  &c.,  have 
 evolved  such?  and  why  should  the  horse,  on  the  contrary,  bo 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC. 
 
 SI' 
 
 able  to  digest  grass  with  one  stomach,  and  without  chewino- 
 the  cud? 
 
 Surely,  Materialist  !  all  organic,  and  physical,  and  chemical 
 necessities  should  work  alike  according  to  their  respective 
 qualities,  and  powers.     Let  him  explain  this. 
 
 It  will  not  do  for  him  to  resort  to  his  favourite  "  Heredity;'''' 
 because,  as  we  have  seen,  the  cow's  original  mammalian  ancestor 
 (according  to  the  Materialists)  had  not  four  stomachs;  and  if  he 
 takes  refuge  in  "  Habit "  for  an  explanation,  I  meet  him  by  ask- 
 ing him  to  explain  the  origin  and  working  of  the  ^^  Fitness  of 
 things  ;"  and  to  indicate — however  faintly — how  any  organism 
 acquired  by  self-action  the  spontaneous  power  to  cause 
 changes  of  Organic  structure  and  function  —  that  is,  how 
 ^^  Hahit^^  could  cause  structure  to  change  in  a  fitting  manner? 
 
 Then  again  I  would  say  as  another  woi-d  in  regard  to 
 ^^  Heredity.''  If  this  quality  prevented  the  Kangaroo's 
 stomach  from  changing,  why  did  it  not  prevent  the  Cow's  from 
 changing  ?  If  the  cow's  stomach  changed  by  necessity  because 
 materialistic  self-action  found  that  such  change  was  needed, 
 according  to  mechanical  and  chemical  necessities  ;  and  if  the 
 cow  could  break  through  the  rule  and  dominion  of  "  Heredity,"" 
 why  were  not  the  Kangaroo  and  the  Horse  compelled  equally 
 to  break  through  the  sway  of  Heredity  ? 
 
 Surely  then,  Materialist,  after  all  this,  we  may  fairly  conclude 
 that  the  different  kinds  of  Instinct  as  to  food,  and  the  different 
 kinds  of  apparatus  for  digestion,  must  be  all  according  to  God's 
 ordainment,  and  law,  and  a  striking  instance  of  the  "Variety 
 in  Unity  "  as  shown  in  so  many  of  His  Works  ?  And  if  an 
 animal  changes  its  natural  instinct  for  food,  and  correlative  and 
 necessary  changes  take  place  in  the  digestive  apparatus,  all 
 change  of  structure  must  occur  according  to  God's  laws  and 
 permission. 
 
 I  must  now  close  this,  I  fear,  too  prolix  article,  but  before 
 doing  so  inust  allude  to  one  most  strange  and  most  mysterious 
 phase  of  the  Instinct,  as  to  taking  food,  which  leads  numbers 
 of  creatures  to  kill,  and  to  eat  the  flesh  of  others  ;  or  to  torture 
 living  creatures  as   do  the  various  parasites  by   sucking  the 
 
38o  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 blood  of  their  victim  ;   or,  as  in  the  case  of  the  Ichneumon,  by 
 laying  eggs  in  the  very  body  of  their  living  host. 
 
 Why  it  is  that  such  horrible  and  seemingly  unnatural 
 instincts  should  be  so  common,  it  is  impossible  for  us  to  deter- 
 mine. I  expect  the  Materialist  would  say  that  it  was  brought 
 about  by  the  pressure  of  ''  necessity  "  (say  in  consequence  of 
 scarcity  of  other  food),  and  that  a  "  liahit "  being  gradually 
 formed,  this  "  hahit  "  was  by  the  "  Heredity  "  of  generations 
 slowly  rivetted  into  a  fresh  Instinct — the  Carnivorous ! 
 
 I  do  not  deny  that  some  such  process  may  have  had  some 
 influence  in  producing  so  strange  an  Instinct  ;  indeed,  it  seems 
 the  only  probable  explanation  we  can  offer  for  the  occurrence 
 of  such  an  extraordinary  taste  and  practice  ;  but  then  for 
 myself  I  can  scarcely  believe  but  that  such  an  instinct  can  only 
 have  arisen  (as  have  so  many  other  repulsive  things)  by  way 
 0^  'perversion  from  original  law  and  constitution,  through  the 
 influence  of  the  Evil  One. 
 
 This  mystery  I  cannot — for  want  of  space — discuss  here  in 
 detail  ;  but  a  full  consideration  will  be  given  to  it  in  the  article 
 on  "  Death  and  Rapacity  "  in  the  second  volume.  I  fear,  how- 
 many  Believers  who  may  have  agreed  with  my  arguments 
 generally,  will  be  frightened  at  the  boldness  of  the  above  sur- 
 mise as  to  the  possible  origin  of  the  Carnivorous  Instinct,  for 
 they  may  say  that  the  prevalence  of  Rapacity  is  so  extremely 
 wide  and  frequent,  that  such  an  idea  seems  preposterous. 
 However,  I  must  defer  what  I  have  to  say  on  this  most 
 momentous  question,  calming  those  however  who  are  alarmed, 
 by  the  assurance  that  I  shall  offer  them  an  alternative 
 hypothesis. 
 
 Leaving  this  particular  branch  of  our  subject  I  would  now 
 say  in  conclusion  that  in  regard  to  the  Instinct  for  Food,  as 
 well  as  of  the  Instincts  generally,  I  beg  the  reader  to  bear 
 fully  in  mind  that  although  I  grant  the  influence  of  habit, 
 &c.,  may  have  had  some  eflTect  in  altering  and  modifying  some 
 original  instincts,  yet  such  admission  by  no  means  grants  in  the 
 least  degree  that  such  change  could  have  taken  place  solely  in 
 a  materialistic  manner  by  self-action,  and  without  the  incidence 
 
INSTINCT  AS  TO  ANIMAL  CRIES,  SONGS,  ETC.       381 
 
 of  God's  laws.  Nor  do  I  admit  that  any  other  "  instincts  "  can 
 have  arisen  in  purely  self-acting  ways,  because  as  I  have 
 already  explained,  there  are  many  instincts  that  must  have  had 
 a  direct  beginning,  and  which  it  is  impossible  to  account  for  as 
 coming  in  a  haphazard  way,  or  in  any  other  way  than  is 
 caused  by  the  Design  and  Law  of  a  Supernatural  Power. 
 
 Instinct  as  to  Animal  Cries,  Songs,  and  various  Modes  of 
 Communication. — This  again  is  an  enormous  subject  which  I 
 must  briefly  touch  on. 
 
 The  extraordinary  number  of  different  sounds  made  by 
 different  creatures  is  marvellous.  The  question  may  be  asked 
 why  do  they  make  these  sounds  ?  No  doubt  they  are  employed 
 in  great  measure — if  not  solely — as  the  mode  of  giving  expres- 
 sion to  the  ^^  sense  language"  of  animals  as  distinguished  from 
 ''  the  intellectual  language "  of  man  (see  "  Language  in 
 Animals.''     But  how  is  it  they  differ  so  vastly  ? 
 
 If  as  we  are  told  by  sceptics,  all  creatures  have  come  by  a 
 materialistic  gradual  evolution,  from  a  few  types  that  formed 
 themselves  someliow  hy  self-action  as  conditioned  by  surrounding 
 factors — how  is  it,  I  say,  that  the  cries  are  so  very  different  in 
 species  that  are  apparently  kindred  in  anatomical  conformation. 
 What  has  heredity  been  about  to  allow  such  extraordinary  diver- 
 gencies as  to  cries,  till  we  see  that  almost  every  species  has  a  dif- 
 ferent cry,  or  language  ?  If  it  had  been  that  certain  creatures 
 adopted,  or  were  compelled  by  necessity  to  assume  different 
 habits  to  those  of  their  ancestors,  still  why  should  they  change 
 their  language  ? 
 
 Listen  to  the  turkey  Avith  its  "  Gobble — Gobble — Gobble," 
 and  the  cock  with  its  "  Cockadoodledoo."  Yet  the  turkey,  and 
 the  cock  are — speaking  scientifically — near  relations.  Why 
 then  do  their  cries  differ  so  vastly  ?  So  too  of  the  horse,  and 
 the  ass,  how  close  they  are  to  one  another  apparently  in  genetic 
 affinity,  and  yet  although  their  vocal  organs  (mouth,  tongue, 
 larynx,  and  lungs)  are  so  similar — how  very  different  is  the 
 "  neigh  "  from  the  *'  bray." 
 
 Then  let  us  take  the  case  of  animals  whose  relationship  (in 
 
3S2  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 all  instances)  is  not  so  near — the  ox  with  its  "  low,"  the  sheep 
 with  its  *' bleat,"  the  lion  with  its  "roar,"  the  elephant  with 
 its  "trumpeting,"  the  frog  with  its  "croak,"  the  hawk  with 
 its  "  scream,"  the  thrush  with  its  "song:" — how  marvellously 
 different  are  all  these  ! 
 
 Questions  for  the  Unbelieving  Materialistic  Evolutionist. 
 
 How  came  all  these  differences  ?  Now  before  the  un- 
 believer answers  this  question,  I  must  again  draw  his  attention 
 to  the  fact  that  according  to  his  theory  a  certain  conditioning 
 thing  called  '^  necessity  ^^  (which  came  "somehow"  according 
 to  him)  rules  all  things  with  inexorable  sway. 
 
 Now  if  it  became  a  necessity  for  animated  creatures  to  com- 
 municate ideas  or  sense  feelings  to  one  another,  how  is  it  that 
 one  form  or  mode  only,  of  making  such  communication  is  not 
 paramount  ?  Of  course  Materialistic  necessity  would  go  the 
 nearest  and  best  way  to  work. 
 
 And  yet  what  is  the  fact  ?  Why  that  one  set  of  creatures, 
 called  the  higher,  communicate  by  vocal  sounds,  while  other 
 creatures,  called  the  lower,  are  able  to  communicate  with  one 
 another  by  touch,  &c.;  for  example  the  Bee  and  the  Ant  can 
 convey  information  by  crossing  their  anteunse.  Now  let  the 
 Materialist  explain  this. 
 
 Further,  I  must  ask,  "  did  the  Instinct  for  making  sounds, 
 or  did  the  apparatus  for  producing  them,  come  first  ?  Oh  !  the 
 Materialist  will  say,  the  merest  tyro  of  course  knows  they  must 
 have  developed  concurrently.  Very  well  !  then  how  is  it  we 
 get  such  very  different  sounds  proceeding  from  such  similar 
 apparatus  ? 
 
 For  example,  the  man's,  the  monkey's,  the  dog's,  the  horse's, 
 the  ass's,  the  cow's,  the  lion's,  &c.,  vocal  organs  do  not  differ 
 very  much  in  anatomical  construction,  yet  how  different  the 
 sounds  that  are  made  by  them.  Oh!  may  say  the  Materialist, 
 "  it  is  all  '  habit,'  the  horse  got  the  habit  of  neighing,  and  the 
 lion  of  roaring.  How  so,  and  why  so  ?  This  is  not  a  case 
 like  that  of  considering  the  possibility  of  a  limb  changing  shape 
 from  change  of  use,  for  in  the  instance  under  discussion  the 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  3S3 
 
 vocal  organs  are  very  similar,  yet  the  sounds  produced  from 
 them  strikingly  different. 
 
 And  if  "  habit  "  has  caused  the  Instinct  as  to  making  sounds 
 to  alter,  let  me  ask  what  was  the  Materialist's  pet  "  heredity  " 
 about  ?  Even  if  we  granted  that  limbs,  &c.,  could  be  altered  in 
 shape  by  the  pressure  of  circumstances,  and  that  "  heredity  " 
 would  permit  it  in  the  struggle  for  existence,  how  can  we 
 account  for  the  alterations  of  the  kind  of  vocalization  or  other 
 mode  of  language  by  animals  during  their  evolution,  when 
 we  can  imagine  no  cause  for  such  alteration,  and  when  we  see 
 that  the  mechanical  apparatus  is  the  same.  Was  it  then 
 caprice  or  chance  ?  Oh  !  Materialist,  you  play  fast  and  loose 
 with  '■'Heredity''''  according  to  your  requirements. 
 
 Then,  again, — let  me  ask, — if,  as  the  Materialist  supposes, 
 the  animal's  mind  is  the  same  in  sort  as  that  of  man,  though 
 less  developed,  how  is  it,  supposing  animals  do  possess  some 
 amount  of  intellectual  reason  similar  in  kind  to  that  of  man,  that 
 by  this  time  they  have  wotle^vnt  intelligently  something  of  each 
 other's  language?  For  example,  the  parrot  though  having  a 
 very  different  larynx  (syrinx)  to  that  possessed  by  man,  or  the 
 cat,  or  the  dog,  &c.,  yet  can  imitate  many  of  the  sounds  of 
 each.  Nevertheless,  I  never  heard  that  the  lion  or  other  pre- 
 dacious creature,  although  possessed  of  a  vocal  apparatus  like 
 that  of  the  ox,  sheep,  &c.,  had  learnt  how  to  "  bellow,"  or 
 ''  bleat,"  so  as  to  decoy  their  prey,  which  they  certainly  would 
 have  done  if  capable  of  intellectual  reasoning. 
 
 No  !  no  !  Materialist,  the  lion  has  no  reason,  and  the  parrot 
 has  no  reason  ;  each  make  their  cries  according  to  a  Natural 
 Instinct,  and  the  latter  is  endowed  like  the  mocking  bird  with 
 the  power  of  imitation,  but  why  it  imitates  it  knows  not. 
 
 This  of  course  is  a  subject  on  which  a  vast  deal  more  might 
 be  written,  but  my  space  presses. 
 
 Finally,  therefore,  I  would  say  that  I  consider  I  have  stated 
 
 sufficient  to  prove  that  the  "  Instincts  as  to   Cries,  ^'C,"  must 
 
 be   as  endowed  by  God,  according  to  the  species,  and  I  think 
 
 this   is    particularly  apparent  when    we  reflect  on    the  near 
 
 kindred  affinity  and  like  anatomical  construction  of  some  of  the 
 
38|  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 creatures  I  have  mentioned,  such  as  the  cock  and  the  turkey, 
 and  the  horse  and  the  ass,  how  similar  are  they  in  very  many 
 respects,  yet  how  extremely  different  their  cries. 
 
 This  opinion  will  I  know  amuse  the  unbeliever  vastly,  and 
 he  will  say  with  a  laugh,  and  a  merry  gesture,  ''your  Great 
 God  you  talk  so  much  about  must  be  a  carious  kind  of  Being 
 to  ordain  such  ludicrous  cries  as  the  turkey's  "  Gobble,  gobble  " 
 and  the  ass's  "  E-haw." 
 
 In  reply  to  this  I  would  simply  say,  that  the  believer  is 
 taught,  Isaiah  Iv.  8,  "  For  My  thoughts  are  not  your  thoughts, 
 neither  are  your  ways  My  ways,  saith  the  Lord." 
 
 Instincts  as  to  Movements. — Here  again  we  are  confronted 
 with  an  enormous  subject,  and  one  we  must  for  the  sake  of 
 space  be  content  with  glancing  at  only  as  to  its  most  salient 
 points. 
 
 When  we  observe  the  various  animated  creatures,  the  very 
 remarkable  fact  is  conspicuous  that  some  species  of  them  are 
 active  and  seem  to  rejoice  in  movement — while  others  are 
 sluggish,  and  prefer  slow,  sedate  movements. 
 
 Then  as  to  progression,  different  creatures  have  different 
 modes,  some  prefer  to  walk  or  crawl,  others  to  run,  or  jump,  or 
 climb,  or  fly,  or  swim. 
 
 These  diverse  movements  however  in  their  broad  features 
 we  must  discuss  separately  hereafter.  (See  "  Modes  of  Pro- 
 gression,'' Vol.  II.)  Here  I  propose  to  deal  only  with  lesser 
 differences  than  those  just  named,  and  to  dwell  simply  on  gait, 
 manner,  modes  of  flight,  &c.,  indicative  of  fine  shades  of  dis- 
 tinction between  the  Instincts  which  rule  the  movements  of 
 animals,  distinctions  which  are  especially  remarkable  when 
 they  occur,  as  they  so  often  do,  in  closely  allied  species. 
 
 The  case  of  birds  will  afford  apt  illustrations  of  what  I  wish 
 to  speak. 
 
 Take  the  robin,  and  the  hedge-sparrow,  for  example,  they 
 both  advance  on  the  ground  by  hopping  it  is  true,  but  how 
 different  the  manner  and  style  !  The  robin  takes  bold,  long, 
 rapid  hops  forward,  accompanied  by  an  indescribable  spright- 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  385 
 
 liness  of  gesture;  while  the  hedge-sparrow  hops  deliberately 
 along  in  a  gentle,  demure  manner.  The  one,  too,  loves  to  hop 
 about  in  his  lively  manner  in  the  open,  often  some  little  dis- 
 tance from  the  shrubs;  while  the  other  prefers  to  pursue  its 
 quiet  way  close  by  the  side  of  the  most  secluded  hedge,  &c. 
 
 Then  how  strange  it  is  that  hosts  of  birds  like  the  above 
 always  hop,  keeping  both  legs  together  at  the  moment  of  the 
 spring  from  the  ground,  and  at  the  alightment;  while  others, 
 like  the  lark,  and  the  starling,  always  walk,  and  run,  by  put- 
 ting one  leg  before  the  other  at  each  step. 
 
 Then  the  rooks  and  magpies  do  both  ;  they  walk  sedately, 
 or  they  hop  sidelong  in  a  curious  and  very  characteristic 
 manner. 
 
 Again,  as  to  gestures  and  ways,  we  all  know  the  strut  of 
 the  turkey,  the  "curtseying"  of  the  pigeon;  and  those  who 
 are  acquainted  with  the  country  are  familiar  with  the  bobbing 
 up  and  down  of  the  tail  of  the  wagtail — the  swaying  of  the 
 tail  from  side  to  side  of  the  redstart,  and  numbers  of  other 
 peculiar  movements  of  birds,  but  all  of  which  movements  are 
 quite  typical  of  the  species. 
 
 Next  as  to  flying.  Most  birds  fly  in  a  straight  line  like 
 the  swallow  and  the  partridge,  by  means  of  a  rapid  succession 
 of  strokes  of  the  wing;  while  a  great  many  others  fly  in  an  un- 
 dulating manner,  opening  and  closing  their  wings — now  rising 
 and  now  falling — and  advancing  through  the  air  by  a  series  of 
 — as  it  were — aerial  leaps. 
 
 With  these  illustrations,  I  must,  for  the  sake  of  space,  be 
 content;  but  hosts  of  other  peculiarities  of  the  movements 
 and  ways  of  various  creatures  will  occur  to  the  reader,  and  I 
 may  add  that  I  have  drawn  all  my  examples  above  from  birds, 
 because  they  are  familiar,  and  striking. 
 
 Questions  for  the  Unbelieving  Materialistic  Evolutionist. 
 
 How  came  these  remarkable  differences  and  peculiarities, 
 Materialist  ? 
 
 Do  you  say  they  came  by  "  Necessity  "  ?  Then  I  ask  what 
 "  Necessity  "  ? 
 
 c  c 
 
386  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Do  you  say  they  came  by  "  Habit "  ?  Tlieu  I  ask  again,  If 
 they  did  not  come  by  "  Necessity,"  but  simply  by  habit,  or 
 caprice,  how  did  they  get  fixed  by  "  Heredity  "  in  the  species; 
 because  I  should  have  thought  no  such  habits,  or  tricks,  as 
 those  above  named,  would  have  become  so  definitely  fixed  as 
 they  are  in  certain  species  unless  such  movements  had  been 
 useful  in  "  the  struggle  for  existence  "  ? 
 
 And  let  me  ask  what  use  many  of  these  characteristic 
 movements  could  be,  so  as  to  be  worth  preservation  in  the 
 struggle  of  "  Natural  Selection."  Indeed  I  am  prepared  to 
 show  that,  as  to  the  flight  of  birds,  the  "  Instinct "  or  "  Hahit  " 
 some  birds  have  of  flying  in  an  undulatory  line  must — in  a 
 utilitarian  and  materialistic  sense — be  positively  injurious  to 
 the  welfare  of  those  birds  that  practise  it.  Take  the  case  of 
 the  shortwinged  birds — of  the  songsters,  for  example,  which 
 cross  the  seas  and  come  to  us  for  the  summer;  and  then  when 
 the  cold  approaches  migrate  to  a  more  congenial  climate. 
 Surely,  Materialist,  a  direct  flight  and  longer  wings  v^rould 
 be  the  most  useful  to  them  in  migration.  Then  why  have 
 they  not  acquired  such  ? 
 
 Must  not  thousands  and  thousands  of  these  delicate  little 
 birds  that  we  see  during  the  summer  Jlitting  onhj  from  branch 
 to  branch,  perish  on  the  broad  ocean  through  want  of  longer 
 wings,  and  a  direct  flight  ? 
 
 Have  we  not  here  one  of  the  examples,  of  which  I  shall 
 adduce  so  many  hereafter,  of  the  faltering,  and  bungling,  of 
 mere  Materialistic  Evolution  ? 
 
 With  examples  of  this  kind  before  his  eyes  can  the 
 believer  then  doubt  but  that  all  these  different  modes  of  flying, 
 walking,  peculiar  gestures,  &c.,  must  have  come,  and  must 
 continue,  according  to  ordainment  for  the  species  ;  and  that 
 such  a  catastrophe  as  the  perishing  of  small  birds  by  reason 
 of  their  short  wings,  &c.,  is  but  one  among  the  many  mysteries 
 of  Creation  which  it  is  difiicult  to  account  for,  though  not 
 perhaps  quite  impossible,  as  we  shall  see  in  the  article  on 
 '' Death;' Yol.  11, 
 
 If  these  various  kinds  of  movement  were  not  bv  ordain- 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  3S7 
 
 ment,  but  came  by  the  power  of  self-action,  as  ruled  by 
 "Materialistic  necessity,"  then  I  cannot  conceive  that  any 
 bird  would  fly  by  undulations  ;  for  speed  must  have  been 
 needed  by  such  birds  over  and  over  again  a  myriad  of  times 
 in  various  ways,  and  especially  in  escaping  from  a  hawk,  or 
 an  angry  mate,  &c.,  and  therefore — speaking  materialistically 
 — the  means  of  producing  speed  ought  to  have  arisen. 
 
 I  may  add  here  that,  notwithstanding  the  above  observa- 
 tions in  regard  to  shortwinged  birds  and  the  drawbacks  of 
 undulatory  flight,  there  are  very  many  birds  who  possess  short 
 wings  and  fly  direct,  although  not  needing  long  flights.  Of 
 these  the  partridge  is  a  good  example,  which  on  rising  passes 
 away  from  the  astonished  gaze  of  the  embryo  sportsman, 
 with  the  direct  course  and  almost  the  rapidity  of  a  meteor. 
 
 If  the  partridge  has  ^^  acquired"  this,  why  have  not  the 
 "  Birds  of  Passage  "  acquired  the  same  directness  and  quick- 
 ness ? 
 
 Puzzling  questions  might  be  put  too  in  regard  to  the  com- 
 parative advantage  of  hopping,  and  walking,  by  birds;  and 
 how  each  method  of  movement  got  fixed  in  particular  species; 
 and  why  some  walk  on  one  occasion  and  hop  on  another;  I 
 should  have  thought  one  mode  or  the  other  as  the  best  for 
 all  birds  ought  by  preference  to  have  been  "  selected  "  and 
 *'  acquired  "  by  this  time. 
 
 This  is  a  tempting  theme,  and  I  might  go  on  to  cite  a 
 thousand  examples.  Why  has  the  deer  "  acquired "  longer 
 legs  with  which  to  run  away  from  its  pursuer  than  has  the 
 sheep  ?  Why  can  the  rabbit  hide  itself  in  its  burrow,  while 
 its  congener,  the  hare,  cannot  ? 
 
 Why  do  some  animals  hide  themselves,  and  jump  unawares 
 on  their  prey,  while  others  give  themselves  the  trouble  and 
 fatigue  of  pursuit.  Even  the  fleet  fox  conceals  himself  in 
 ambush,  and  springs  on  his  prey,  although  he  possesses  the 
 power  of  great  speed. 
 
 But  I  must  desist,  and  ask  again  finally,  Why  many  of 
 these  Instincts  ?  How  did  they  come  ?  And  how  especially 
 did  the  movements,  mentioned  above,   that  are  apparently  use- 
 
 c  c  2 
 
388  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 less,  such  as  the  bobbing  of  the  tail  of  the  wagtail,  &c.,  get 
 fixed  into  a  transmissible  Instinct  ? 
 
 Some  readers  who  may  not  be  acquainted  with  the  theory 
 of  Materialistic  Development  may  think  that  in  some  of  my 
 latter  examples  I  have  wandered  from  my  proper  subject  of 
 "  Instinct."  He  may  say,  for  example,  the  deer  runs  away 
 rapidly  because  he  has  long  legs.  Just  so  !  but  the  Mate- 
 rialist would  tell  him  that  "  requirement,"  and  "  organic  de- 
 velopment," and  ''Instinct ;''  all,  in  a  Materialistic  sense,  go 
 hand  in  hand,  and  if  there  be  needs  for  change  in  shape  of 
 limbs,  or  alteration  in  Instinct,  the  changes  will  come  by 
 materialistic  necessity  as  acting  in  the  way  of  "  Development," 
 "  Variation,"  "  Adaptation,"  and  the  Preservation  of  useful 
 qualities  during  the  countless  ages  in  which  the  "  struggle  for 
 existence,"  as  the  Darwinist  says,  has  been  carried  on. 
 
 In  concluding  this  article  it  is  proper  I  should  admit  that  it 
 is  within  the  bounds  of  possibility  that  the  "  Instinct  as  to 
 Movements,"  as  well  as  some  other  instincts  (as  that  of 
 "  Food  "),  may  have  been  influenced  in  some  degree  by  "  habit," 
 or  ordinary  necessity,  or  both;  and  if  either  of  these  instincts 
 stood  alone,  we  might  be  in  some  doubt  as  to  whether  those 
 factors  may  not  have  played  a  dominant  part  in  forming  some 
 of  the  minor  phases  at  any  rate  of  these  instincts  ;  but  when 
 we  consider  the  existence  of  other  Instincts  which  by  no  con- 
 ceivable process  could  have  so  arisen,  such  as  the  "  Nesting 
 Instinct,''  and  the  "  Care  of  Eggs,"  and  "0/  the  Young,'"  then 
 we  cannot  fail  to  see  that  according  to  all  laws  of  logic,  and 
 analogy,  and  probability,  and  common  sense,  the  Instinct  as  to 
 "  Movements,''  as  well  as  that  as  to  "  Food,"  &c.,  must  have 
 primarily  arisen  in  the  same  manner  as  the  other  Instincts  did 
 — by  design,  and  endowment — even  although  during  time  they 
 may  have  become  somewhat  modified  in  some  cases  according 
 to  the  working  of  God's  laws  of  variation. 
 
 As  to  the  "  oddity  "  of  some  of  the  gestures  of  birds  and 
 other  creatures,  and  the  incongruity,  as  the  Unbeliever  might 
 say,  of  their  being  ordained  by  a  Great  God,  I  would  refer  the 
 reader  to  the  end  of  the  article  on  the  ''Instinct  as  to  Cries'^ 
 
THE  INSTINCT  FOR  MAKING  HABITATIONS.  389 
 
 The  Instinct  for  making  Habitations. — I  have  ah-eady 
 spoken  of  the  kind  of  habitations  such  as  are  made  and  used 
 solely  for  the  reception  of  eggs,  and  of  the  young;  but  now  I 
 propose  to  speak  of  those  that  are  constructed  as  dwelling- 
 places  for  the  adults.  Of  these,  I  shall  only  speak  here  of 
 such  as  are  made  by  solitary  creatures,  and  shall  reserve  men- 
 tion of  the  dwelling-places  of  those  that  live  in  communities, 
 till  we  come  to  speak  of  the  "  Social  Instincts." 
 
 The  dwellings  made  by  the  solitary — or  comparatively  soli- 
 tary— creatures  vary  extremely  in  kind,  from  the  complex 
 "  fortress  "  of  the  mole,  to  the  simple  "  form  "  of  the  hare. 
 
 A  description  of  the  former  may  be  found  in  any  book  on 
 natural  historj--,  but  I  will  say  briefly  that  it  consists  of  com- 
 plicated tunnels  excavated  in  the  earth,  two  of  which  tunnels 
 are  formed  in  circles,  one  above  another,  with  passages  con- 
 necting each,  and  communicating  with  a  large  central  chamber. 
 
 From  this  elaborate  dwelling  we  will  pass  abruptly  for 
 brevity's  sake  to  the  simplest  of  habitations — the  ^^  form  "  of 
 the  hare. 
 
 This  is  no  more  than  a  slight  excavation  scratched  in  the 
 earth,  the  shape  of  the  animal  when  lying  crouched  at  ease — 
 or  it  may  even  only  be  an  impression,  as  it  were,  of  the  animal's 
 body  indented  in  the  grass  by  the  weight  of  the  body — which 
 impression  will  be  in  the  "/o?77i,"  or  shape  of  the  animal  as  it 
 squats. 
 
 In  these  *'  forms  "  situate  in  the  field  or  the  wood,  the  hare 
 sits  all  day,  exposed  to  all  the  dangers  of  such  a  position,  while 
 its  congener — the  rabbit — rests  with  its  fellows  securely  in  its 
 burrows.  I  may  remark  in  passing — though  I  shall  enlarge  on 
 it  elsewhere — that  this  extraordinary  difference  between  the 
 building  instincts  of  the  hare,  and  rabbit,  is  very  remarkable, 
 seeing  how  very  much  they  resemble  one  another  in  many 
 respects,  and  how  nearly  they  must  be  "  i^elated^^  to  one  an- 
 other in  an  evolutional  sense. 
 
 I  had  intended  to  dilate  more  on  the  special  subject  of  the 
 "  Habitations  "  of  solitary  creatures,  but  I  am  so  pressed  for 
 space  that  I  must  be  content  with  the  mention  of  the  above  two 
 
390  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 animals  and  defer  what  further  I  have  to  say  on  "  Habitations  " 
 and  the  "  Questions  that  may  be  put  to  the  Materialist "  con- 
 cerning them,  to  the  next  article. 
 
 The  Social  Instincts. — The  first  of  these  I  shall  name  is 
 that  all-important  one  which  leads  various  animals,  birds,  fish, 
 insects,  &c.,  to  associate  together  in  herds,  flocks,  shoals,  or 
 societies.  It  is  a  most  curious  fact  that  some  creatures  or 
 pairs  always  remain  solitary,  and  that  others  should  always 
 flock,  or  herd  together,  and  still  more  curious  is  it  that  some 
 — as  the  lark  and  chafiinch — should  band  together  in  the  win- 
 ter and  separate  in  the  spring. 
 
 As  above  remarked-  it  is  not  one  sub-kingdom  of  creatures 
 that  alone  has  this  Instinct,  but  in  each  one  there  are  examples 
 more  or  less.  I  think  it  is  a  habit  with  some  people  to  think 
 only  of  bees  and  ants,  as  living  in  societies,  but  full  considera- 
 tion shows  us  that  it  is  not  these  only,  that  show  their  instincts 
 in  united  actions  for  the  common  weal,  but  that  very  many  of 
 the  higher  animals  associate  together  in  bands,  as  elephants, 
 dogs,  rooks,  herrings,  &c.,  &c. 
 
 The  question  why  some  creatures  should  associate,  and 
 others  not,  must  be  a  very  puzzling  enigma  to  the  Materialist, 
 who  so  burns  to  explain  everything  as  arising  and  working  in 
 a  mechanical  and  strictly  utilitarian  manner. 
 
 He  may  say  that  they  associate  together  for  company  sake 
 only;  or  for  afibrding  mutual  warmth  by  huddling  together; 
 or  that  it  may  be  to  afford  the  safety  Avhich  their  union  in  some 
 degree  secures;  or  for  some  benefit  in  feeding  together,  or  for 
 undertaking  some  common  work — -as  the  building  of  compound 
 nests,  burrows,  &c. 
 
 Then  he  may  say  that  those  which  flock  at  one  time  and 
 separate  at  another,  do  so  for  the  purpose  of  nesting,  &c.,  or 
 because  food  is  scarce,  and  so  on.  But  this  does  not  meet  the 
 case,  for  if  the  above  were  the  determining  factors,  then  how 
 strange  is  it  that  there  should  be  so  many  solitary  creatures, 
 for — speaking  materialistically — these  ought  by  this  time  to 
 have  found  out  the  many  benefits  of  association. 
 
BRIEF  TABULATION  OF  THE  SOCIAL  INSTINCTS.     391 
 
 It  will  not  do  for  the  Materialist  to  say  the  solitary  creature 
 remains  alone  for  the  benefit  of  getting  more  food,  "because 
 what  is  enough  for  two  is  starvation  for  a  thousand  " — but  this 
 argument,  I  say  again,  will  not  do,  for  we  know  that  rooks, 
 and  blackbirds — for  example — feed  on  much  the  same  kind  of 
 food,  yet  the  one  flocks,  and  the  other  does  not. 
 
 We  may  instance  also  amongst  quadrupeds,  the  wolf ;  and 
 the  fox  :  both  live  on  flesh,  yet  the  one  lives  in  flocks,  and  the 
 other  is  solitary. 
 
 It  cannot  therefore  be  established  by  the  Materialist  that  the 
 respective  advantages  above  mentioned  are  ijeculiar  to  the  par- 
 ticular species  following  such,  and  that  they  would  not  apply 
 to  other  creatures  ?  The  food  question  then,  cannot  I  think  as 
 shown  above,  be  the  determining  utilitarian  factor,  because  we 
 know  that  creatures  that  live  on  similar  kinds  of  food — whether 
 animal  or  vegetable — have  different  instincts  as  to  association, 
 or  non-association.  And  as  to  the  other  advantages  named 
 above  they  would  seem  applicable  to  almost  all  creatures. 
 
 We  will  now  consider  separately  a  few  of  the  more  con- 
 spicuous "Social  Instincts;''  but  so  numerous  are  they  that  I 
 shall  of  course  in  a  work  of  this  kind  be  able  to  do  little  more 
 than  name  the  most  important,  and  which  I  will  do  in  the  fol- 
 lowing sketch. 
 
 Brief  Tabulation  of  the  Social  Instincts. 
 
 1st.  The  instinct  which  apparently  secures  the  good  behaviour 
 of  one  member  of  the  community  toivards  the  others,  and  without 
 which  association  would  he  impossible. 
 
 2ndly.  The  instinct  which  it  would  seem  every  member  must 
 jwssess,  ivhich  tells  it  instinctively  what  is  for  the  good  or  ill  of  the 
 society  in  common. 
 
 3rdly.  The  instinct  which  leads  the  various  creatures  to  band 
 together  Jor  mutual  protection^  and  other  advantages  ;  and  incites 
 them  to  place  sentinels,  and  to  follow,  and  obey,  leaders. 
 
 4thly.  The  instinct  that  guides  some  creatures  to  hunt  to- 
 gether in  order  by  united  action  to  circumvent  and  secure  their 
 prey. 
 
392  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 5thly.  The  instinct  which  compels  various  creatures  to  build 
 complex  dwellings ;  and  tells  them  how  to  do  it. 
 
 6thly.  The  special  instincts  of  the  Bee,  the  Ant,  and  the 
 Termites. 
 
 Under  these  broad  divisions  we  will  now  examine  our  sub- 
 ject. 
 
 The  first  one  I  have  named  is  very  remarkable,  and  any  one 
 who  has  watched  flocks,  and  packs,  and  herds,  or  read  about 
 them,  and  has  reflected  on  the  subject,  can  I  think  have  no 
 doubt  but  that  by  a  certain  kind  of  intuition,  the  members  of 
 the  community  know  that  they  must  behave  themselves 
 according  to  rules,  and  a  law — which  though  unwritten — is 
 paramount.  The  Materialist  may  say  that  the  good  behaviour 
 I  speak  of  is  arrived  at  by  fighting,  and  that  the  weaker  have 
 to  make  way  for,  and  obey  the  stronger  ;  but  can  there  be  a 
 doubt  of  there  being  some  more  powerful  factor,  or  motive, 
 than  this,  and  which  underlies  all  ? 
 
 Of  the  2nd  division,  as  above,  I  would  say  that  it  appears 
 to  me  absolutely  necessary  to  grant  that  every  member  must 
 be  able  to  appreciate  what  is  for  the  common  good,  or  the 
 united  action  of  the  whole  body  could  not  go  on  so  har- 
 moniously, and  secure  so  perfectly  the  designed  end.  To  wit, 
 take  the  case  of  the  making  of  habitations  by  the  beaver  ;  or 
 the  construction  of  a  honey-comb.  Or  the  capture  by  wolves 
 of  their  prey.  Or  on  the  contrary  the  securance  of  safety  by 
 the  united  action  of  a  troop  of — say  wild  horses — in  resisting  a 
 pack  of  wolves — and  in  which,  and  similiar  instances  to  be 
 observed  amongst  other  animals,  the  stronger  horses  (or  oxen, 
 &c.)  act  in  concert  to  protect  the  weaker  ones,  and  the  young. 
 
 Of  the  3rd  division  I  must  niake  a  few  remarks.  This 
 instinct  which  compels  some  creatures  to  associate  together  for 
 mutual  protection  ;  or  for  warmth  in  huddling  together  at 
 night  ;  or  for  the  more  easy  procurance  of  food  ;  as  well  as  for 
 other  probable  motives,  is  a  very  mysterious  one,  because,  as  I 
 have  previously  said,  if  flocking  together  and  united  action  is 
 good  for  those  creatures  who  do  so  flock,  it  seems  impossible 
 for  us  to  discern  why  it  should  not  be  for  the  advantage  of  other 
 
BRIEF  TABULATION  OF  THE  SOCIAL  INSTINCTS.     393 
 
 creatures — similar   in  sort  to  those  who    do  band — to  them- 
 selves associate  like  their  congeners. 
 
 For  example.  Why  should  the  fieldfare  flock,  and  not  the 
 blackbird  ;  both  prefer  the  same  kind  of  food  ?  Why  should 
 starlings  flock,  and  not  magpies  ? 
 
 Then  under  the  heading  we  are  now  considering,  there  is  the 
 Avonderful  Instinct  to  be  accounted  for  which  teaches  the 
 members  of  herds,  flocks,  &c.,  to  place  sentinels,  and  to  select 
 and  obey  leaders.  Who  that  has  seen  a  large  flock  of  rooks, 
 fieldfares,  or  larks  feeding,  but  knows  that  on  the  trees  or 
 on  the  ground  away  from,  but  near  the  flock,  certain  solitary 
 members  of  the  flock  are  to  be  observed,  and  who  on  the  ap- 
 proach of  supposed  danger  fly  off  and  give  the  signal  of  alarm  ; 
 when  the  entire  flock  take  to  wing  ? 
 
 And  so  of  leaders,  and  of  obedience  to  them.  To  cite  a 
 familiar  example,  who  has  not  seen  the  importance  of  the  gan- 
 der in  leading  the  geese  to  the  pond,  or  to  the  wheat  stubble. 
 
 And  on  a  larger  scale  who  has  not  seen,  or  read  of  the 
 royal  stag  of  a  herd  of  deer  ;  or  the  old  bull  of  a  herd  of 
 oxen  ;  or  the  emperor  horse  of  a  troop  of  horses  ?  Each  in 
 his  sphere  leads,  and  is  obeyed.  So  too  of  birds.  Who  has 
 not  seen  a  large  flock  of  geese  or  wild  ducks  flying  high  over 
 head,  each  member  of  which  is  so  placed  that  the  whole  num- 
 ber are  arranged  in  the  form  of  a  V,  the  apex  of  which  is 
 directed  forward  ?  At  this  apex  flies  the  senior  gander,  or 
 drake,  and  it  is  he  who  directs  the  course  of  the  flight,  and  it 
 is  he  whom  the  rest  follow,  and  obey. 
 
 How  is  all  this,  Materialist  ? 
 
 You  may  say  the  supremacy  of  the  leader  in  all  these  cases 
 is  acquired  by  strength  and  fighting  ;  but  must  there  not  be 
 something  more  than  this  ?  Must  there  not  be  an  innate  in- 
 stinct which  guides  the  leader,  and  influences  the  followers  ? 
 
 Surely  some  hidden  power  and  endowed  faculty  underlies  all 
 we  can  see  and  understand  in  the  matter  ? 
 
 Under  the  4th  division  we  have  to  consider  the  Instinct  that 
 guides  some  creatures  to  hunt  together  in  order  the  better  by 
 their  united   action  to  secure   their  r)rey.     This  instinct  is  es- 
 
394  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 pecially  marked  in  wolves  and  dogs,  and  is  a  very  curious  one, 
 and  to  those  persons  who  reflect  on  the  subject,  the  question 
 must  immediately  present  itself.  ''  If  it  is  beneficial  for  wolves 
 and  dogs,  &c.  to  hunt  together,  why  do  not  other  predacious 
 creatures  do  the  same?"  What  could  not  a  flock  of  twenty 
 magpies  do  in  the  way  of  depredations  if  they  banded  to- 
 gether and  worked  with  concerted  action  like  a  pack  of 
 liounds  ?  Certainly  they  could  as  a  flock  secure  a  larger  sum 
 total  of  food  than  by  acting  singly. 
 
 And  fancy  what  a  flight  of  twenty  peregrine  falcons  could 
 do  acting  in  concert !  Why  they  could  circumvent,  and  destroy 
 a  whole  covey  of  partridges  at  once,  each  falcon  getting  his 
 quarry  more  easily  than  if  he  had  acted  alone.  By  a  pro- 
 vidential arrangement  however  falcons  and  tigers,  and  venom- 
 ous snakes,  &c.,  do  not  hunt  in  concert. 
 
 We  now  come  to  the  consideration  of  the  5th  section  of  the 
 rough  classification  made  above,  viz  :  the  Instinct  which  com- 
 pels various  creatures  to  build  complex  dwelVmgs  for  use  in 
 common. 
 
 The  first  example  I  shall  give  is  that  of  the  Beaver.  These 
 animals  live  together  in  large  societies,  and  build  elaborate 
 dwellings  in  the  water  for  use  in  common.  These  dwellings 
 consist  of  "  lodges  "  or  hollow-domed  chambers  each  forming  a 
 mound  of  seven  feet  in  diameter,  and  several  feet  high,  and  large 
 enough  to  contain  ten  or  twelve  inmates.  Around  the  interior 
 of  the  lodge  are  arranged  the  sleeping-places  of  the  inhabitants, 
 each  one  formed  of  a  little  grass,  or  tender  bark.  A  great 
 many  of  these  lodges  are  grouped  together  in  the  water  near 
 the  bank  of  the  river,  and  the  domes  may  be  seen  standing  up 
 above  the  water.  Each  "  lodge "  has  a  passage  that  passes 
 from  its  lowest  part  into  the  water,  and  another  that  com- 
 municates with  the  land.  These  habitations  are  made  of 
 branches  of  trees  matted  and  plastered  together  with  mud, 
 grass,  moss,  &c.,  and  in  the  construction  of  which  it  is  said  the 
 animal  uses  its  broad  tail  as  a  kind  of  trowel. 
 
 Now,  as  it  is  most  important  that  these  lodges  should  never 
 be  left  dry  by  the  stream  sinking  in  depth,  or  below  a  certain 
 
BRIEF  TABULATION  OF  THE  SOCIAL  INSTINCTS.     395 
 
 level,  it  is  a  well-ascertained  fact  that  the  beavers,  bj  united 
 action,  can  fell  trees  by  gnawing  them  through  the  base, 
 and  then  after  cutting  them  into  pieces  of  convenient  lengths, 
 and  dragging  such  to  a  certain  appropriate  spot  in  the  river, 
 can  make  dams — even  of  a  length  of  300  yards — so  as  to 
 obstruct  the  flow  of  water,  and  thus  regulate  the  depth  of  the 
 stream. 
 
 I  cannot  give  further  details  as  to  these  dams,  and  must 
 refer  the  reader  to  the  books  on  zoology,  but  I  repeat  that  it 
 is  quite  certain  these  little  animals  do  possess  the  faculty  of 
 constructing  dams  that  will  arrest  the  flow  of  the  stream,  and 
 even  alter  the  material  features  of  a  river  and  a  district !  I  may 
 add  that  they  form  stores  of  food  beneath  the  water  for  use  in 
 winter. 
 
 The  next  example  I  shall  give  of  a  compound  dwelling- 
 place  is  the  construction  fabricated  by  the  Sociable  Weaver 
 Bird  of  South  Africa.  These  birds  make  a  kind  of  umbrella- 
 like roof  of  grass  woven  together,  and  beneath  it  suspend  800 
 to  1000  nests  arranged  with  wonderful  regularity,  like  the 
 cells  of  a  honeycomb. 
 
 But  wonderful  as  are  the  habitations  I  have  just  described, 
 we  need  not  go  abroad  in  order  to  find  animals  and  birds 
 dwelling  together ;  for  we  have  the  rabbit  and  the  rook  in 
 every  county  of  England.  The  former  dig  elaborate  burrows 
 with  an  entrance  and  various  exits,  in  which  they  securely 
 squat  in  company  with  one  another  during  the  day.  And  as 
 to  rooks,  every  one  has  seen  a  rookery  composed  of  nests  built 
 — in  general — near  one  another,  but  with  here  and  there,  three 
 or  four  nests  joined  together. 
 
 With  these  examples  I  must  be  content,  but  they  are  quite 
 sufficient  to  afford  evidence — which  I  shall  dilate  on  more 
 fully  by-and-by — of  the  fact,  that  the  several  creatures  men- 
 tioned above,  must  possess  certain  extraordinary  instincts  which 
 direct  them  as  to  association — as  to  behaving  properly  to  one 
 another — as  to  working  together  for  the  common  weal,  &c.,  &c., 
 in  fact  instincts  that  tell  them  what  it  is  desirable  for  them  to 
 do  and  how  to  do  it. 
 
CHAPTER  XVI. 
 
 The  Pure  Instincts  {continued). 
 
 Bees — Killing  drones — Honey  storing — Ants — Termites — Questions 
 for  Materialistic  Evolutionist — Instinct  of  hibernation — Instinct 
 for  storing  food — Instinct  of  migration — Enumeration  of  a  few 
 other  special  Instincts — Instincts  in  Man — Cause  and  origin  of 
 Instincts — Instinct  an  ordained  gift— Action  of  mind  in  animals — 
 Variation  of  Instinct. 
 
 The  Social  Instincts  of  Bees,  Ants,  and  the  Termites  of 
 the  Tropics. — A  society  of  bees  consists  of  one  fertile  female 
 or  Queen;  several  hundreds  of  males  or  drones;  and  many 
 thousands  of  workers  which  are  neuters  or  imperfect  females. 
 It  is  of  these  latter  I  shall  speak  chiefly,  for  it  will  be  im- 
 possible to  go  into  details  concerning  all.  Of  these  workers 
 then  there  are  two  kinds,  the  "  wax-maJcers,'"  and  the  "  nurses,'^ 
 the  former  secrete  the  wax,  and  build  the  cells  in  the  rough, 
 while  the  latter  finish  the  cells,  and  feed  the  young  when 
 hatched.  Both  wax-makers  and  nurses  collect  honey,  and  each 
 can  secrete  wax  from  some  special  organs  called  "  iDax-'pockets^'' 
 situate  on  either  side  of  the  body,  though  the  ^^  ivax-makers^^ 
 can  form  the  most. 
 
 Each  of  these  kinds  of  individuals,  be  it  observed,  must  know 
 what  is  its  fitting  employment;  some  stay  at  home  and  fulfil 
 the  duties  of  the  hive,  in  building  cells,  feeding  the  grubs,  or 
 ventilating  the  hive,  &c.;  while  others  go  in  search  of  honey 
 and  pollen — yet  all  is  order,  and  united  action  for  the  common 
 good. 
 
 Truly  these  Instincts  are  most  remarkable;  let  us  look  a 
 little    more    closely    at   them.       Messrs.    Kirby    and    Spence 
 
THE  SOCIAL  INSTINCTS  OF  BEES,  ANTS,  ETC.      397 
 
 {^^  Entomology^'  p.  554)  say  that  bees  have  "at  least  thirty- 
 distinct  instincts,"  and  that  number  is  within  the  full  estimate. 
 I  have  not  space  here  to  enumerate  them  all,  but  will  instance 
 a  few.  But  before  doing  so,  I  would  specially  request  the 
 reader  to  note  that  a  bee's  natural  life  does  not  exceed  two 
 years,  yet  that  a  young  bee  (Kirby  says,  of  one  or  two  days 
 old,  p.  554)  can  exercise  its  instincts  at  once,  and  perfectly 
 without  going  to  school. 
 
 To  name  a  few  instincts  of  the  bee.  At  swarming  time  a 
 young  Queen  rushes  forth  from  the  hive,  and  immediately 
 a  number  of  other  bees  follow  her,  and  be  it  noted,  though 
 some  of  these  are  drones  (males),  the  great  majority  are  neuters, 
 and  therefore  have  not  matrimony  in  view.  They  "  swarm," 
 and  collectively  determine  on  a  fitting  place  for  a  residence, 
 and  thenceforth  each  one  takes  instinctively  to  a  duty.  Some 
 cleanse  the  hole,  or  hive;  others  go  out  to  collect  ^^ propolis '^ 
 (a  viscid  gum-resin  collected  from  trees,  and  buds,  and  used 
 for  mixing  with  wax  to  make  the  cells  more  firm  and  adherent); 
 others  to  ventilate  the  hive;  others  to  keep  guard  at  the  door. 
 Then  others  go  out  to  collect  honey,  and  "  hee  bread  "  (pollen  of 
 flowers),  and  know  how  to  get  it;  and  know,  after  their  wander- 
 ings, how  to  fly  back  to  the  hive — as  Huber  tells  us  —  "  straight 
 as  a  ball  from  a  musket."  Then  there  is  the  cell-making 
 instinct,  in  all  its  wondrousness,  an  instinct,  be  it  marked,  which 
 is  enabled  to  be  satisfied,  and  supplied  by  a  secretion — wax — 
 provided  by,  and  excreted  from  the  bee's  own  body  (how  different 
 to  man's  wood,  and  bricks,  and  mortar).  I  shall  give  no 
 description  of  "  a  comb,''  for  it  is  familiar  to  all.  Then  there 
 is  the  instinct  as  to  feeding  the  young.  Under  this  instinct 
 the  nurse  "  swallows  pollen,  not,  be  it  observed,  to  satisfy  its 
 own  hunger,  but  that  it  may  be  elaborated  in  its  stomach  into 
 proper  food  for  the  grub,"  for  it  regurgitates  this  food  and 
 with  it  feeds  its  nursling.  Next,  let  us  note  the  singular  love 
 the  bees  have  of  monarchical  rule,  and  the  ardent  devotion  with 
 which  they  tend  the  Queen,  and  should  she  die  they  at  once 
 bring  into  action  one  of  their  most  remarkable  and  inexplicable 
 instincts.     They  at  once  pull  down  some  ordinary  cells,  and 
 
398  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 convert  them  into  one  large  royal  cell,  and  selecting  an  ordinary 
 ''brood  grub  of  a  worker,"  feed  it  with  food  "  appropriate  for 
 royalty,"  and  in  about  sixteen  days  a  new  Queen  is  thus  pro- 
 duced, or  one  may  say  made. 
 
 As  Kirby  and  Spence  remark  in  substance  Q^  Entomology, ^^ 
 p.  557),  Can  this  be  reason?  Can  bees  know  ivhy  they  do  this, 
 and  know  how  to  rear  a  common  grub  into  a  Queen?  If  so, 
 they  show  "a  depth  of  reason  to  which  Prometheus,  when  he 
 made  his  clay  man,  had  no  pretensions." 
 
 We  have  no  other  alternative  then  but  to  refer  the  extra- 
 ordinary phenomenon  of  Queen-making  to  an  endowed  instinct. 
 I  will  next  mention  the  remarkable  display  of  quite  an  opposite 
 quality  of  instinct,  in  the  fact  that  soon  after  a  new  colony  has 
 been  established,  and  the  Queen  has  laid  eggs,  the  neuters 
 sting  the  males  or  drones  to  death,  as  (apparently)  being  no 
 longer  needed.  This  ruthless  slaughter  is  most  remarkable, 
 and  the  question  may  be  asked,  why  the  drones  do  not  die 
 naturally — but  the  mystery  of  venom  and  stings  I  must  defer 
 the  consideration  of,  to  the  article  on  *'  Death,^^  Vol,  II. 
 
 Then  there  is  the  "  honey  storing  instinct,^^ — and  the  question 
 why  some  bees  stay  at  home  and  attend  to  cell-making,  feed- 
 ing grubs,  and  other  duties,  while  their  companions  seek 
 nectar  afar.  Many  more  bee  instincts  might  be  named;  but  I 
 think  I  have  adduced  sufficient  to  prove  that  many  of  them 
 are  so  extraordinary  that  we  cannot  believe  that  they  are  the 
 result  of  pure  ratiocination,  especially  as  they  may  be  put  in 
 action  by  individuals  only  two  days  old.  Not  but  what  bees 
 can  observe,  and  act  accordingly.  Therefore  it  is  clear  to  me 
 that  bees  possess  minds  endowed  for  their  particular  use  with 
 certain  faculties,  but  which  are  limited  in  their  action  by  God's 
 will.     I  shall  return  to  this  further  on. 
 
 Ants. — Ants,  like  bees,  live  in  large  societies  composed  of 
 males,  females,  and  neuters.  The  latter  are  divisible  into  two 
 classes,  the  workers,  and  the  soldiers;  these  have  no  wings, 
 but  the  males,  and  the  perfect  females,  or  "  Queens,"  have 
 powerful  wings  with  which  they  can  fly  away  from  the  old 
 nest,  and  form  a  new  community. 
 
THE  SOCIAL  INSTINCTS  OF  BEES,  ANTS,  ETC.       399 
 
 The  males  die  after  living  a  very  short  time;  but  the  Queens 
 survive,  and,  unlike  the  bee,  several  Queens  are  resident  in  a 
 nest.  But  now  I  must  relate  a  most  remarkable  fact,  which 
 is,  that  soon  after  a  female  has  settled  down  in  a  new  home  she 
 bites  off  her  own  wings,  or  is  denuded  of  them  by  the  workers, 
 either  as  being  no  longer  required,  or  if  done  by  the  latter, 
 perhaps  to  prevent  her  escape.  The  Queens  are  fed  by  the 
 neuters,  and  treated  with  apparent  respect. 
 
 The  next  extraordinary  fact  in  regard  to  ants  is  the  instinct 
 which  leads  them  to  make  war  on  the  inmates  of  neighbour- 
 ing nests,  and  teaches  them  to  carry  off  any  larvae  that  they 
 may  capture  from  them.  I  said  above,  that  of  the  working 
 neuters,  there  were  two  kinds,  the  ordinary  worker,  and  the 
 soldier,  and  it  is  these  latter  whose  duty  it  is  to  engage  in 
 these  forays.  After  they  have  secured  any  larvse  or  pupse 
 they  convey  them  to  their  own  nest,  and  rear,  and  employ 
 them  as  slaves  in  the  work  of  the  nest. 
 
 This  fact,  I  believe,  is  unique  in  the  whole  range  of  zoolo- 
 gical wonders;  but  there  is  yet  another  wonderful  thing 
 practised  by  the  ants,  which  is  the  carrying  out  of  an  instinct 
 as  remarkable  as  the  foregoing.  It  is  this.  Ants  are  ex- 
 tremely fond  of  a  saccharine  fluid  emitted  by  Aphides  (plant 
 lice)  and  called  "  honey  dew^  This  secretion,  ants  may  be 
 seen  collecting  from  the  Aphides  by  pressing  their  bodies  first 
 one  side  and  then  the  other,  and  the  process  is  so  analogous 
 to  what  man  does  in  the  case  of  the  cow,  that  it  has  been 
 fancifully  called  "  milking."  Ants  are  so  fond  of  this  food 
 that  they  climb  plants,  and  search  about  for  the  plant-lice  in 
 order  to  milk  them;  but  they  can  do  more  than  this  as  stated 
 by  Westwood,  and  other  entomologists — tliey  even  imprison 
 A2')h,ides  in  their  nests,  in  order  to  have  them  always  at  hand. 
 
 Of  the  habitations  of  ants  I  shall  not  speak,  for  although 
 they  are  very  remarkable  I  prefer  to  describe  presently  the 
 still  more  wonderful  dwellings  of  the  Termites. 
 
 There  are  also  many  instincts  (see  article  on  "  Storing  of 
 Food ")  and  wonderful  doings  of  ants  besides  those  1  have 
 mentioned,  which  I  must  leave  the  student  to  search  out  in 
 
400  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 books  specially  devoted  to  Insects.  I  will,  however,  say  a 
 few  words  on  the  general  mode  in  which  ants  work,  and  com- 
 municate with  one  another. 
 
 In  regard  to  the  latter,  they  seem  able,  like  bees,  to  convey 
 information  to  one  another  by  means  of  touching  one 
 another's  antennas;  and  thus,  as  it  appears,  they  are  able  to 
 communicate  information  which  is  necessary  to  them  in  their 
 ordinary  operations,  as  well  as  in  their  predatory,  and  warlike 
 excursions. 
 
 As  to  the  mode  in  which  they  v/ork  by  concerted  methodical 
 plan,  I  will  give  an  instance  of  what  I  once  witnessed  myself. 
 
 I  saw  numerous  ants  coming  out  of,  and  going  into,  a 
 small  hole  in  a  gravel  path,  near  the  turf.  I  laid  down  and 
 watched  them  by  the  aid  of  a  large  pocket  lens.  Each  ant 
 on  its  exit  bore  a  small  nodule  of  earth  between  its  two  fore- 
 legs, which  it  carried  a  certain  distance  from  the  hole,  and 
 having  deposited  it,  returned  down  the  hole.  After  watching 
 a  short  time,  I  observed  an  ant  similar  in  appearance  to  the 
 others,  come  out  bearing  no  burden;  it  ran  all  round,  and  with 
 its  forelegs  every  now  and  then  patted  down  the  nodules  of 
 earth  near  the  mouth  of  the  hole,  and  here  and  there,  where 
 he  apparently  observed  one  that  was  not  secure,  took  up 
 and  carried  it  far  away  from  the  hole.  This  he  did  appa- 
 rently to  prevent  loose  nodules  falling  down  into  the  hole,  or 
 tunnel  that  was  being  excavated.  He  then— having  appa- 
 rently satisfied  himself — returned  down  the  hole.  After  a 
 short  time,  however,  he  reappeared  and  went  through  the  same 
 operations  as  before.  This  action  was  repeated  again  and 
 again  at  regular  intervals,  and  gave  me  the  strong  conviction 
 that  this  ant  was  an  overlooker,  or  planner  of  the  work. 
 
 And  thus,  no  doubt,  it  is  with  ants,  bees,  and  other  crea- 
 tures that  work  for  associated,  and  common  benefit;  there 
 must  be  some  of  the  members  of  the  community  endowed 
 with  the  power  not  only  of  individual  constructive  skill,  but 
 possessing  an  Instinct  for  general  planning.  But  attractive 
 as  it  is  to  study  these  Instincts,  I  must  desist,  for  I  think  I 
 have  now   said  sufficient  for  my  purpose   of  demonstrating 
 
TERMITES.  401 
 
 what    wonderful    instincts    are   possessed    bv   these    humble 
 creatures. 
 
 Before,  however,  I  quite  quit  them  and  their  marvellous 
 doings,  I  must  impressively  say  that  perhaps  some  persons 
 who  are  not  versed  in  Entomology  may  think  that  I  have  been 
 ^^  romancing ''^  and  that  some  of  the  statements  I  have  just 
 made  are  hypothetical,  or  fabulous;  but  I  can  only  assure  the 
 reader  that  I  have  narrated  no  doings  of  ants  which  have  not 
 been  well  authenticated  by  skilled  observers,  and  that  I  have 
 stated  nothing  but  what  may  be  found  described  in  detail  in 
 the  wi'itings  of  such  Entomologists  as  Sir  John  Lubbock, 
 Westwood,  Kirby  and  Spence,  and  others. 
 
 Termites. — I  will  next  speak  of  this,  which  although  not 
 a  true  ant  is  popularly  classed  as  one.  The  "  Termites^''  or 
 "  White  Ant8  "  of  the  Tropics,  dwell  in  association  in  a  some- 
 what similar  mode  to  that  of  bees  and  ants.  Each  community, 
 however,  possesses  five  kinds  of  members,  viz.,  males, 
 females,  workers,  neuters,  and  soldiers. 
 
 The  males  and  females  have  each  four  wings,  but  the  others 
 are  wingless.  The  males  and  females  shed  their  wings  (for 
 which  there  is  a  special  provision  in  a  natural  seam  that 
 crosses  the  wing).^ 
 
 The  Termites  have  many  extraordinary  instincts  similar  in 
 many  respects  to  those  of  Bees  and  Ants  of  which  I  have 
 given  a  few  examples  in  my  observations  on  those  Insects. 
 Space  however  presses  me  so  much  that  I  cannot  go  into 
 detail  concerning  the  Instincts  specially  of  the  Termites,  suffice 
 it  that  they  are  analogous  to  those  of  the  Bee  and  Ant,  and 
 I  must  content  myself  with  enlarging  on  one  only — their 
 Building  Instinct. 
 
 This  is  very  marked  in  the  Termites,  and  leads  them  to 
 construct  the  most  elaborate  dwellings  made  by  any  creature 
 other  than  man.  Some  of  the  species  build  nests  as  big  as 
 sugar-casks,  of  pieces  of  gnawed  wood  cemented  together,  and 
 which  they  suspend  in  trees;  but  the  species  I  shall  most 
 enlarge  on  is  that  which  constructs  habitations  on  the  ground, 
 1  See  Nicholson's  "  Zoology"  p.  335. 
 
 D   d 
 
402  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 of  a  conical  or  turret-shaped  form,  and  made  mostly  of  clay, 
 such  nests  being  from  twelve  to  thirty  feet  high,  and  placed  in 
 groups  like  a  little  village.  So  strong  are  these  nests,  "  that 
 it  is  the  practice  of  the  wild  bulls  to  mount  them  as  sentinels 
 while  the  rest  of  the  herd  is  feeding." 
 
 The  structure  contains  "  royal  chambers  for  the  king  and 
 queen,  nurseries  for  the  young,  store-houses  for  food,  and  in- 
 numerable galleries,  passages,  and  empty  rooms,  all  arranged 
 according  to  a  plan "  which  the  reader  will  find  described 
 at  length  in  Kirhy  and  Spends  '■''Entomology^'  7th  ed. 
 1^.  285—287. 
 
 As  is  said  in  the  above  work,  "  that  such  diminutive  insects 
 (for  they  are  scarcely  a  fourth  of  an  inch  in  length)  should, 
 however  numerous,  be  able  to  erect  a  building  twelve  feet  or 
 more  high,  and  of  proportionate  bulk,  covered  by  a  vast  dome, 
 and  sheltering  under  its  ample  arch,  myriads  of  vaulted  apart- 
 ments of  various  dimensions,  and  constructed  of  different  mate- 
 rials; that  they  should  moreover  be  able  to  excavate  innumerable 
 subterranean  roads  or  tunnels  some  twelve  or  thirteen  inches 
 in  diameter,  or  throw  an  arch  over  roads  leading  from  the 
 metropolis  into  the  adjoining  country  to  the  distance  of  several 
 hundred  feet;  that  they  should  project  and  finish  the,  for  them, 
 vast  interior  staircases  and  bridges  lately  described,  and  finally 
 that  the  millions  necessary  to  execute  such  Herculean  labours 
 perpetually  passing  to  and  fro  should  never  interrupt  or  inter- 
 fere with  each  other  is  a  miracle  of  nature  far  exceeding  the 
 most  boasted  work  of  man  ;  for  did  these  creatures  equal  him 
 in  size — retaining  their  usual  instincts  and  activity — their 
 buildings  would  soar  to  the  astonishing  height  of  more  than 
 half  a  mile." 
 
 I  would  fain  say  more  on  this  absorbingly  interesting  subject 
 but  must  pass  on. 
 
 Questions  for  the  Unbelieving  Materialistic  Evolutionist  to 
 answer  as  to  the  foregoing. 
 
 I  am  first  of  all  anxious  to  inquire  of  the  Materialist  what 
 factor  on  his  theory  he  considers  has  been  the  most  powerful 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  403 
 
 in  producing  the  "  Building  Instinct,''^  whether  "  Necessity" 
 "  Variation,''  "  Heredity"  '■^  Habit"  and  "  Acquired  Experience  " 
 or  "  Reason  "  ? 
 
 To  me  it  appears  this  Instinct  cannot  have  arisen  by  mere 
 MateriaUstic  " Necessity"  or  all  animals  would  make  habita- 
 tions either  to  contain  their  eggs  or  young,  or  as  a  shelter  for 
 themselves.  This  we  know  is  not  the  case,  and  a  conspicuous 
 example  is  seen  in  the  different  instinct  of  the  allied  animals, 
 the  hare  and  the  rabbit,  the  former  making  no  nest  for  its 
 young  or  shelter  for  itself,  whereas  the  latter  makes  a  separate 
 warm  and  secure  nest  for  its  young,  and  an  elaborate  retreat 
 underground  for  itself. 
 
 As  to  "  Variation  "  and  "  Heredity  "  I  cannot  see  that  these 
 can  have  had  any  connexion  with  the  origin  of  the  "  Building 
 Instinct"  Creatures  may  have  "  varied  "  it  is  true,  as  pressed 
 by  circumstances,  but  if  so,  it  must  have  occurred  according  to 
 the  provision  and  order  of  the  supernatural  "  laws  of  varia- 
 tion;" but  "  Variation  "  could  not  by  materialistic  self-action 
 have  itself  invented  in  the  first  place  how  to  make  a  nest  any 
 more  than  how  to  make  an  egg,  and  "  Heredity "  could  not 
 therefore  have  handed  down  the  Instinct  in  either  case. 
 
 Then  as  to  '' Habit "  and  " Acquired  Experience"  I  cannot 
 see  either  how  these  could  have  had  any  effect  in  causing  the 
 '^Building  Instinct,"  because  a  "  habit,"  &c.,  for  making  a  nest 
 must  have  had  an  origin,  and  how  could  the  habit  have  com- 
 menced ?     Was  it  by  chance  ? 
 
 Then  as  to  " Reason"  If  reason  caused  the  origin  and 
 development  of  the  "  Building  Instinct"  then  how  is  it — as 
 remarked  above  in  regard  to  "  necessity  " — how  is  it  all  crea- 
 tures do  not  make  nests,  &c.  ?  and  I  am  not  aware  that  those 
 creatures  which  do  not  make  nests,  &c.,  are  more  stupid  than 
 those  which  do.  In  other  words  I  do  not  know  that  the 
 "  builders  "  are  more  clever  in  things  in  general,  than  the 
 "non-builders." 
 
 Again,  if  "  reason  "  entered  at  all  into  the  matter  of  making 
 habitations,  nests,  &c.,  by  animals,  we  should  surely  see 
 according  to  the  Evolutionist's  own    pet  factor,  "  Variation,'^ 
 
 D  d    2 
 
404  SCIENCE  A  STRONGHOLD  OF  BELIEF, 
 
 more  differences  than  we  do  in  plan,  and  style,  and  mode  of 
 construction  of  their  dwellings,  &c.,  the  same  as  we  do  in  the 
 shape,  &c.,  of  men^s  houses;  yet  so  dominant  is  the  ^^  building 
 instinct,''''  that  much  as  the  nests,  &c.,  of  different  species  vary, 
 you  always  see  the  same  sjjecies  building  just  like  its  fellows, 
 or  making  just  the  same  variation  as  they  do  under  certain 
 circumstances.  For  instance,  a  sparrow  in  the  open,  always 
 puts  a  dome  to  its  nest;  but  never  if  it  builds  in  an  outhouse, 
 or  a  hole  in     the  thatch. 
 
 The  next  question  I  would  put  is  in  regard  to  the  origin  of 
 the  "  Social  Instincts."  How  did  they  begin  ?  In  attempting 
 to  answer  this  question,  the  Materialist  must  bear  in  mind  that 
 just  the  same  arguments  apply  to  this  Instinct  in  regard  to 
 ^^  Necessity,''  ^'Variation,''  '^Heredity,''  '^  Hah  it,''  '^Acquired 
 Experience,"  and  ^^  Reason;"  and  of  their  being — hypothetically 
 ' — factors  of  the  ^'^  Social  Instincts,'"^  as  I  have  just  used  in 
 regard  to  the  possibility  of  their  being  factors  of  the  "  Building 
 Instiiict."  Clearly  neither  of  these  factors  appear  to  be  accep- 
 table as  origrinators  of  the  ^'Social  Instincts,"  for  even  if  the 
 Materialist  argued  that  any  animals  took  to  associating  together 
 through  materialistic  "  necessity "  arising  in  any  way,  or 
 through  the  promptings  of  "  reason,"  we  are  met  by  the  very 
 cogent  reflection,  that  if  association  is  good  for  many  species 
 of  creatures,  why  is  it  not  good  also,  and  why  has  it  not  been 
 pressed  by  necessity,  or  reason,  on  the  congeners  of  those  crea- 
 tures that  do  associate  ? 
 
 For  example,  if  it  is  advantageous  for  rooks  to  associate 
 together,  why  not  for  magpies,  or  for  blackbirds,  or  for 
 robins,  &c. 
 
 But  now  I  must  put  a  more  perplexing  question  to  the 
 Materialist  than  even  the  foregoing.  I  would  ask,  "  How  did 
 the  marvellous  Instincts  of  the  neuters  of  Bees,  and  Ants,  and 
 the  Termites  originate?  " 
 
 Now  before  we  discuss  this,  I  must  recall  the  reader^s 
 attention  to  the  fact  that  only  the  "  Queens  *'  of  the  above 
 Insects  are  fertile,  and  that,  therefore,  as  the  neuters  cannot 
 propagate  their  kind  it  is  impossible  for  them  to  transmit  their 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  405 
 
 Instincts — Instincts  which  are  completely  and  totally  different 
 to  those  of  the  Queen's,  or  the  Drone's,  or  the  King's  ;  and 
 which  individuals  alone  could  by  any  possibility  influence  their 
 progeny  by  "  Heredity.^''  The  neuter  workers  (wax-makers 
 and  nurses)  of  the  Bee  we  know  are  possessed  of  various  mar- 
 vellous instincts — and  so  are  the  workers  and  soldiers  of  Ants 
 — and  so,  too,  of  those  of  the  Termites;  and  it  is  most  impor- 
 tant for  us  to  bear  in  mind  that  the  question  is  not  simply, 
 how  did  the  neuters  arise  ?  but  further,  how  did  the  "  castes  " 
 among  these  originate — of  wax-makers,  nurses,  soldiers,  &c.? 
 So  the  question  is,  "  Seeing  that  the  neuters  cannot  have 
 acquired,  and  cannot  transmit  their  Instincts  by  Heredity,  how 
 did  these  instincts  originate  ;  and  further,  how  did  the  neuters 
 become  divided  into  castes  ?" 
 
 In  speculating  on  what  the  Materialist  might  say  on  this 
 momentous  question,  and  cautioning  him  as  to  what  he  must 
 not  say,  I  would  draw  attention  to  the  fact  that  even  Mr. 
 Darwin  has  acknowledged  its  difliculty — a  diflaculty  that  he 
 says  "  at  first  appeared  to  me  insuperable,  and  actually  fatal 
 to  the  whole  theory  of  *  Natural  Selection.^  " 
 
 But  Mr.  Darwin  was  not  to  be  daunted,  so  he  attempts  to 
 explain  away  the  difficulty  by  what  I  would  venture  to  desig- 
 nate as  another  example  of  his  most  ingenious  "biological 
 special  pleading  "  which  though  it  may  satisfy  himself,  and  his 
 followers,  cannot  be  accepted  in  my  humble  opinion  as  in  any 
 way  affording  a  true  explanation.     (See  0.  Species,  p.  228.) 
 
 As  far  as  I  can  understand  him,  his  argument  is  in  brief  as 
 follows — 
 
 That  Queen  bees,  like  other  females,  have  ages  ago  pro- 
 duced young  ones  which  varied  from  themselves  in  different 
 ways — for  example  in  this  case  in  being  sterile,  and  having  no 
 wings  (as  the  neuters  of  ants),  and  different  jaws,  &;c.,  and 
 that  these  neuters  by  "  natural  selection  "  gradually  got  formed 
 into  "  castes,"  and  that  the  Queens  which  produced  most 
 neuters  having  the  advantageous  modifications,  were  the  most 
 successful  in  the  struggle  for  existence,  and  so  in  the  end  all 
 Queens  got  to  produce  neuters,  and  castes  of  neuters  of  the 
 
4o6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 most  advantageous  kinds.     I   think  this  is  a  fair  summary  of 
 his  argument.     For  myself  I  cannot  see  for  a  moment  how  it 
 can    stand   the    test   of    strict  investigation.        Granted    the 
 "Queens"  may    have  had  varieties — monstrosities— amongst 
 their  progeny,  but  as  these  neuter  varieties  could  not  propagate 
 themselves  I  cannot  see  how  they  could  have  been  perpetuated. 
 Surely,  all   the  marvels    of    Bees    did   not    arise    from   the 
 "  chance  "  production  of  monstrosities  !     But  the  question  as 
 to  sterility,  winglessness,  &c.,  difficult  as  it  is  to  account  for  on 
 Mr.  Darwin's  theory,  sinks   into  insignificance  by  the  side   of 
 the  far  more  difficult  question,  how  did  these  neuter  bees  get 
 their  "  wax-pockets,"  and  their  function  for  secreting  wax,  and 
 their  instinct  for  making  cells  of  it,  and  then  collecting  nectar, 
 and  pollen  from  plants  and  storing  in  them.     Also  how  they 
 *'  acquired "  the  practice  of  nursing  and  feeding  the  young 
 bees,   and  knowing  how  to  do  it  ;  and  why  they   did    this, 
 because  not  being  mothers  they  could  have  no  maternal  affection ; 
 and  because  the  doing  of  such  could  be  of  no  benefit  to  them- 
 selves.    Also  how  it  came  about  that  some  of  the  neuter  Ants 
 and  Termites  made  themselves  into  soldiers,  with  big  jaws,  and 
 the  propensity  to  fight  with  their  neighbours,  and  carry   off 
 their  larvae  to  rear  as  slaves.      And  how  it  came  that  the 
 neuters  of  ants    acquired    the  practice  of   keeping  Aphides 
 captive,  and  milking  them  ? 
 
 Now  let  us  look  farther  into  this.  Suppose  for  argument 
 sake  a  certain  Queen  bee  a  hundred  millions  of  years  ago  had 
 a  young  one — that  happened  to  be  without  wings  ;  and 
 happened  to  have  wax-pockets  ;  and  happened  to  make  a  rude 
 cell  ;  and  then  happened  to  tend  the  grub  from  the  egg  which 
 the  Queen  had  happened  to  lay  in  the  cell  ;  and  farther  that  it 
 happened  that  this  wonderful  neuter  collected  honey,  and 
 stored  it  in  the  cells  ;  still  even  if  all  these  extraordinary 
 things  partly  happened  hy  chance,  or  were  partly  invented,  and 
 done,  by  this  wonderful  monstrosity  during  its  two  years  of 
 existence,  still  as  it  could  not  as  a  neuter  transmit  all  its 
 structural  peculiarities  and  various  acquirements,  they  would 
 come  to  an  end  with  its  life. 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  407 
 
 Oh  !  but  the  Materialist  may  say  if  a  Queen  once  had  a 
 variety  or  monstrosity  of  this  kind  she  might  have  others. 
 Granted,  Materiahst  ;  but  can  you  by  the  utmost  stretch  of 
 fancy  think  this  could  all  happen  by  chance  ? 
 
 To  this  the  Darwinist  probably  would  answer  that  he  does 
 not  believe  in  chance,  and  he  would  point  out  to  you  that  these 
 perfections  of  the  neuters  in  regard  to  organic  structure,  and 
 caste,  and  wonderful  instinct,  did  not  come  all  at  once  but  came 
 by  slow  degrees,  and  became  perfected  gradually,  because  it 
 was  advantageous  to  the  "  Queen  "  to  produce  "  workers,"  and 
 "nurses,"  and  "soldiers,"  &c.  In  reply  I  would  remark  that 
 this  argument  really  amounts  to  nothing.  I  care  not  how 
 rudimentary  and  immature  may  have  been  the  first  inklings  of 
 the  perfections  of  the  neuters  according  to  the  materialistic 
 evolution  idea,  and  how  slowly  they  developed.  Granted  it  is 
 advantageous  to  the  Queen  to  have  workers,  and  nurses,  and 
 soldiers,  and  slaves,  but  how  would  it  be  possible,  however 
 clever  the  first  born  neuters  of  a  certain  Queen  might  be,  and 
 supposing  each  one  lived  two  years  (a  bee's  span  of  life)  and 
 became  more  and  more  clever  by  "  acquired  experience  " — how 
 would  it  be  possible  I  say  even  although  the  individually 
 fortunate  Queen  did  derive  advantage  from  having  such  clever 
 progeny — how  would  it  be  possible  for  them — being  sexless — 
 to  transmit  their  self-acquired  haphazard  cleverness  ;  and  how 
 would  it  be  possible  for  the  Queen,  by  any  self-power  or 
 faculty,  to  secure  that  succeeding  neuters  should  possess  not 
 only  the  cleverness  of  their  predecessors,  but  should  transmit 
 the  "  improvements  "  the  neuters  had  themselves  achieved 
 through  "  acquired  experience  "  generation  after  generation,  till 
 the  perfection  we  see  was  attained  ?  Why  the  thing  is  im- 
 possible in  a  materialistic  sense.  Even  if  the  Queen  did 
 derive  benefit,  and  even  though  she  might  (I  don't  say  she 
 could)  perceive  the  advantage,  how  could  she  impress  on  her 
 future  progeny  the  perfection  of  her  neuters? — because  it  must 
 be  remembered  that  when  the  Queen  has  laid  the  egg  that  will 
 produce  a  neuter,  she  has  no  more  organic  connexion  with  it, 
 and   any    perfection   this    neuter    may  attain   to,   must  cease 
 
4o8  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 with    its    life  because    it   cannot  hand  them    down  by  here- 
 dity. 
 
 Therefore,  even  if  we  supposed  the  Queen's  "  reason  "  could 
 23erceive  the  benefit  she  derives  from  neuters,  she  could  not  aifect 
 her  bodily  organization  in  such  a  way  as  to  lay  eggs  that  would 
 produce  more  and  more  clever  neuters.  If  the  Materialist 
 thinks  this  possible  let  him  explain  himself;  but  I  would 
 caution  him  that  if  he  enters  on  the  question  of  ^^ perception  of 
 the  fitting^''  and  the  co-ordinate  creation  and  development  of 
 new  organic  structure  and  functions  through  the  capability  of 
 the  bodily  parts  in  being  able  also  to  appreciate  and  yield  to 
 the  new  requirements — and  whether  this  '''■perception  of  the 
 fitting  "  was  initiated  by  "  necessity,"  or  by  reason,  separately, 
 or  conjointly — yet  either  way,  I  will  engage  to  say,  he  will  get 
 entangled  in  an  argument  which  will  be  sure  to  land  him  in 
 the  conclusion  that  a  sense  of  ^'  the  fitting, ^^  and  the  power  to 
 produce  such  in  respect  to  alteration  of  structure,  function,  and 
 instinct,  can  only  have  arisen,  and  ca-n  only  work,  by  Super- 
 natural causation,  and  design.     (See  "  Fitness,''^  Vol.  III.) 
 
 In  the  foregoing  I  believe  I  have  given  a  correct  interpreta- 
 tion of  Mr.  Darwin's  hypothesis  concerning  the  origin  of 
 neuters,  and  "  castes,"  as  far  as  a  common-sense  person  can 
 understand  such  erudite  arguments;  and  I  believe  also  that 
 whether  I  have  rightly  understood  Mr.  Darwin,  or  not,  on 
 this  particular  question,  I  have  reasoned  on  such  interpretation 
 strictly  in  the  method  of  the  Materialists. 
 
 I  will  next  speak  of  some  further  facts  in  regard  to  the 
 doings  and  instincts  of  Bees  and  Ants,  which,  I  think,  even  a 
 Darwinist  will  find  it  difficult  to  attribute  to  any  other  cause 
 than  that  of  Supernatural  arrangement. 
 
 What  I  allude  to  is  this.  When  a  bee  collects  nectar  it 
 swallows  it,  and  it  is  conveyed  into  the  first  stomach,  called 
 a  "  honey  bag,"  where  the  nectar  is  altered  by  contact  with 
 the  secretion  of  the  stomach  and  is  turned  into  honey.  This 
 honey,  when  the  bee  arrives  home,  she  regurgitates,  and  casts 
 forth  into  a  cell,  where  it  is  secured  for  future  use.  How  is 
 this.  Materialist  ?  how  came  the  honey-bag  ?  how  came  the 
 
THE  INSTINCT  AND  FACULTY  OF  HIBERNATION.     409 
 
 curious  instinct  to  cast  out  from  the  stomach  what  had  once 
 been  swallowed,  and  to  store  such  ?  Did  this  come  about  by 
 chance  ? 
 
 Again,  Bees  collect  pollen  from  flowers;  carry  it  home  and 
 knead  it  into  "  hee  hread^''  and  store  it  as  food  for  the  young. 
 When  this  bee  bread  is  required  for  the  larvae,  it  is  swallowed 
 by  the  adult  "nurse,"  and  "after  it  has  undergone  conversion 
 into  a  sort  of  whitish  jelly  in  her  stomach,  where  it  is  probably 
 mixed  with  honey,  it  is  regurgitated  and  the  larvae  fed  with 
 it,"  with  the  greatest  devotion  and  assiduity.  (See  Kirhij  and 
 Spence's  ^^  Entomology ^^^  p.  212.) 
 
 How  came  this  remarkable  Instinct,  Materialist  ? 
 
 Further,  in  regard  to  Ants;  these  feed  their  young  by  them- 
 selves swallowing  (like  bees)  appropriate  food,  which,  after  a 
 sort  of  digestion  in  their  own  stomachs,  they  then  disgorge 
 into  the  mouths  of  the  larvae. 
 
 My  final  question  therefore  on  this  score  is,  How  did  bees 
 and  ants  "  acquire  "  the  practice  of  swallowing  food,  and  then 
 of  casting  it  up  again  and  feeding  their  young  therewith  ? 
 
 For  myself,  in  a  materialistic  sense,  I  can  only  see  one  hypo- 
 thesis it  is  possible  for  the  Materialist  to  advance;  which  is, 
 that  some  of  the  ancestral  bees  and  ants  were  afflicted  with 
 sickness,  and  that  they  and  their  progeny  found  the  ejecta  so 
 nice  that  by  Natural  Selection  those  bees  survived  which  had 
 this  tendency  to  sickness,  but  which  proved  so  advantageous 
 that  it  was  preserved  in  the  "  struggle  for  existence." 
 
 This  will  oifend  a  Darwinist,  and  he  will  say  I  am  trifling 
 with,  and  laughing  at  him.  Then  let  him  tell  us  seriously, 
 how  such  extraordinary  instincts  arose  as  those  I  have  last 
 named. 
 
 The  Instinct  and  Faculty  of  Hibernation. — This  remark- 
 able instinct  and  faculty  is  possessed  by  many  creatures,  but  is 
 restricted  to  those  which,  in  consequence  of  the  particular  nature 
 of  their  food,  are  unable  to  procure  during  the  winter  their 
 fitting  nourishment.  Thus  bats,  and  hedgehogs  which  live  on 
 insects;  and  dormice,  squirrels,  &c.,  which  feed  mostly  on 
 fruit;  and  bees,  and  many  other  insects   that  live  on  a  diet 
 
4IO  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 they  can  only  get  in  the  summer,  have  the  instinct  and  faculty 
 to  pass  into  a  state  of  complete — or  it  may  be  partial — torpidity 
 during  the  winter. 
 
 The  bat  and  the  hedgehog  are  the  best  examples  of  those 
 that  hibernate  completely,  and  sleep  the  whole  winter  through; 
 and  this  is  so  ordained  in  consequence  of  the  fact  that  as  they 
 live  during  the  summer  on  live  insects,  they  can  form  no  store 
 for  the  winter. 
 
 This  is  not  the  case,  however,  with  dormice,  squirrels,  bees, 
 and  ants,  &c.,  which,  as  their  diet  will  keep,  can,  and  do  form 
 stores  of  nuts,  honey,  corn,  &c.,  for  winter  use.  Hence  these 
 creatures  become  only  partially  torpid  during  the  winter,  and 
 wake  up  occasionally  on  warm  days  and  partake  of  some  of 
 their  store;  and  then  relapse  into  sleep. 
 
 A  large  number  of  insects  pass  the  winter  in  the  egg,  or  the 
 larva,  or  pupa  condition,  but  others  in  the  perfect  form  are 
 completely  torpid  the  entire  winter — a  few  butterflies  to  wit. 
 Of  the  insects  that  do  hibernate  some  form  nests  or  hibernacula, 
 others  merely  secrete  themselves  in  some  sheltered  retreat. 
 
 As  to  the  physical  condition  of  animals  when  in  a  state  of 
 complete  hibernation,  I  may  make  the  following  brief  remarks. 
 The  condition  is  not  one  of  ordinary  sleep — it  is  something 
 more.  During  its  continuance  the  respiration  is  almost  entirely 
 suspended,  and  the  circulation  reduced  to  a  rate  of  extreme 
 slowness.  When  the  creature  revives,  the  return  to  its  usual 
 rate  of  breathing  and  its  normal  heat  is  very  gradual. 
 
 As  to  this  remarkable  Instinct  of  Hibernation,  and  its  exer- 
 cise, I  gather  the  following  from  Kirhy  and  Spence's  "  Entomo- 
 logy,^^ in  regard  to  its  manifestation  in  Insects,  but  these 
 remarks  are  equally  applicable  to  bats,  and  other  animals. 
 
 In  that  work  it  is  stated  in  substance  that  to  refer  hibernation 
 to  the  mere  direct  influence  of  cold,  is  to  suppose  one  of  the  most 
 important  acts  of  the  hibernating  creature's  existence  to  be 
 given  up  to  the  blind  guidance  of  feelings  which  in  the  variable 
 climate  of  Europe  would  be  leading  them  into  perpetual  and 
 fatal  errors,  they  would  be  coming  out  on  a  fine  warm  winter's 
 day  when  there  was  no  food   for  them,  and  when  a  sudden 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  411 
 
 change  of  temperature  would  kill  them,  or  supposing  they  had 
 come  out  in  early  spring,  a  cold  May  ensuing  would  induce 
 them  wrongly  to  seek  winter  quarters.  Depend  on  it,  the 
 Creator  has  not  entrusted  the  safety  of  so  important  a  part  of 
 His  creatures  to  so  fallacious  a  guide  as  their  own  mere  sensa- 
 tions of  cold  or  warmth.  Then  what  is  the  regulator  that  tells 
 them  when  to  retire  for  the  winter  and  when  to  wake  in  the 
 spring  ?  Why,  Instinct  as  endowed  by  God.  As  the  cater- 
 pillar does  not  know  why  it  spins  a  cocoon  in  which  it  shall 
 change  into  a  moth,  so  in  like  manner  the  insect,  or  the  hedge- 
 hog, or  dormouse,  does  not  know  why  it  makes  its  nest  or 
 hibernaculum  in  which  to  pass  the  winter,  or  why  it  enters  it 
 and  goes  to  sleep. 
 
 Questions  for  the  Unbelieving  Materialistic  Evolutionist. 
 
 These  must  be  few  and  brief,  as  my  space  presses  me. 
 
 1st.  How  did  the  Instinct  arise  ? 
 
 2nd.  How  did  the  physical  powers  of  the  system  "  acquire  " 
 the  faculty  of  continuing  to  act,  so  as  to  carry  on  life,  although 
 not  supplied  with  food  as  usual  ?  Food  being  withheld  why 
 does  not  the  animal  die  of  starvation  as  it  would  under  usual 
 circumstances  ? 
 
 It  may  be  said  by  the  Materialist  that  many  insects  show 
 great  tenacity  of  life,  and  that  we  have  heard  of  "  specimens  " 
 transfixed  by  pins  and  placed  in  the  drawers  of  cabinets  being 
 found  to  be  still  alive  a  long  time  after  being  impaled. 
 
 But  this  argument  will  not  apply  to  warm  blooded  animals 
 like  bats  and  hedgehogs.  How  did  they  then  ^^  gradually 
 acquire "  the  power  of  going  without  food  for  six  months 
 without  death  occurring  ?  And  it  must  be  remembered  that 
 according  to  the  theory  of  the  Materialistic  Evolutionists  all 
 changes  or  new  acquirements  have  been  very  gradual  in  their 
 growth  and  perfect  establishment.  Then  let  me  ask  how  did 
 the  first  bat  that  hibernated  manage  to  live  straight  off  for  six 
 months  ?  Because  even  if  it  had  acquired  a  partial  power  of 
 abstinence  which  would  enable  it  to  exist  say  for  three  months, 
 it  would  not  have  done  for  it  to  wake  in  the  middle  of  winter 
 
412  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 when  there  was  no  food,  and  when  it  would,  certainly  die,  and 
 so  be  unable  to  transmit  its  iiartially  "  acquired "  powers. 
 The  first  bat  then  that  hibernated,  must  have  "  acquired"  all 
 at  once  the  perfect  faculty  of  hibernating  for  six  months,  for 
 if  not  "  all  at  once  "  a  partial  acquisition  would  have  been  use- 
 less and  even  fatal.     Perhaps  the  Materialist  will  explain  this. 
 
 3rdly.  As  some  insects  hibernate  during  the  winter,  while 
 the  majority  die  at  its  approach,  how  is  it  all  have  not  on 
 materialistic  principles  got  to  know  how  to  hibernate  ?  why  do 
 certain  species  live  and  certain  other  species  die  ?  Are 
 not  these  latter  "  materialistically "  clever  enough  to  have 
 found  out  how  to  do  it  ?  or  do  they  happen  not  to  have  hit  on 
 the  plan  ? 
 
 4thly.  Of  those  creatures  that  form  a  winter  store  I  should 
 be  glad  to  hear  from  the  Materialist  how  he  thinks  they 
 "  acquired  "  the  practice  ?     (See  "  Storing  Instinct.^'*) 
 
 With  these  questions  I  must  leave  the  subject  for  want  of 
 space,  and  ask  the  reader  to  himself  apply  to  this  instinct  the 
 arguments  such  as  I  have  used  in  preceding  pages,  in  respect 
 to  other  Instincts  in  reference  to  the  causative  powers  of 
 ^^  Necessity, ^^  "  Hahit^''  the  ^^  Faculty  of  perceiving  and  securing 
 Fitness"  &c.,  the  arguments  concerning  which  supposed  factors 
 may  be  made  use  of  in  regard  to  this  Instinct  just  as  power- 
 fully to  refute  the  theory  of  the  power  of  inere  self-action  in  its 
 case,  just  as  in  the  case  of  those  Instincts,  and  to  prove  the 
 necessity  of  referring  the  act  and  power  of  hibernation  to  the 
 design  of  a  Supernatural  Power,  just  as  such  a  factor  must  be 
 granted  in  their  respective  cases. 
 
 Instinct  for  Storing  of  Food. — All  those  creatures  who  do  not 
 hibernate  completely,  but  wake  occasionally  during  the  winter, 
 are  in  the  practice  of  forming  a  store  of  food,  from  which  to 
 eat  on  these  occasions.  Of  these,  familiar  instances  occur  in 
 the  case  of  the  bee,  the  ant,  the  squirrel,  and  the  dormouse. 
 The  bee  stores  honey  in  a  marvellous  comb  ;  the  tropical  ant 
 lays  up  food  in  its  wonderful  granaries  :  and  the  other  crea- 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  413 
 
 tures  make  some  appropriate  collections  of  food  against  the 
 time  of  winter  when  they  could  not  collect  any,  and  when  the 
 plants — by  reason  too  of  their  ordained  Instinct — pass  into 
 clumber,  and  cease  to  actively  vegetate,  and  produce  seeds,  &c. 
 I  have  not  space  to  describe  these  combs  and  other  store- 
 houses (see  "  Habitations y')  but  must  proceed  at  once  to  put 
 my  question  to  the  Materialist  as  to  the  cause  and  action  of  the 
 instinct  which  leads  to  their  formation  and  filling. 
 
 Questions  for  the  Unbelieving  Materialist  Evolutionist. 
 
 Why  should  some  creatures  form  these  stores  and  thus  be 
 enabled  to  live  through  the  winter  ?  Why  should  others  fail- 
 ing to  provide  stores  die  in  consequence  ?  Why  again  should 
 another  class  of  creatures  be  able  to  pass  the  whole  winter 
 without  food  at  all  and  yet  not  die  ?  I  will  take  the  last 
 question  first. 
 
 Bats  and  hedgehogs  as  I  have  previously  stated  do  not  wake 
 in  the  winter  ;  nor  could  they  form  stores  as  their  food  is  of  a 
 perishable  kind — that  of  the  former  specially  as  it  consists  ex- 
 clusively of  live  insects.  Then  how  did  the  instinct  form  in 
 their  case  to  seek  a  warm  shelter,  and  go  to  sleep  for  months, 
 and  how  did  the  creature  acquire  the  power  to  survive  without 
 food.  What  amount  of  *'  experience  "  and  "  habit  "  could  have 
 led  to  this,  and  have  given  the  structural  and  physiological  self- 
 made  jjower  of  survival  ? 
 
 Unless  by  God's  ordainment  and  plan,  must  not  the  crea- 
 ture so  placed  have  surely  died  ? 
 
 Then  in  the  same  way,  why  should  some  creatures  that  do 
 not  hibernate  completely,  form  stores,  and  so  obtain  food  when 
 they  occasionally  wake,  and  are  thus  enabled  to  live  through  the 
 winter  ;  whilst  others  die  because  they  have  failed  to  make 
 such  provision  for  the  future? 
 
 I  will  take  the  cases  of  the  Bee  and  the  Wasp.  The  Bee 
 as  is  so  well  known,  makes  its  store  of  honey  for  winter  con- 
 sumption, and  so  survives.  Then  as  the  general  economy 
 of  the  wasp  is  so  similar  to  that  of  the  bee,  why  should  it  not 
 do  the  same  as  the  bee,  but  in  consequence  of  such  neglect 
 
414  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 perish  by  millions  on  the  approach  of  winter?  It  will  not  do 
 for  the  Materialistic  Evolutionist  to  say  that  wasps  by  reason 
 of  their  rather  different  mouths  are  not  adapted  for  it,  and 
 generally  live  by  eating  insects  and  fruit,  &c.y  because  they  are 
 the  last  persons  who  should  object  to  alteration  of  parts  by 
 adaptation  to  requirement  ;  and  also  because  it  is  a  fact  that 
 wasps  do  make  combs,  and  cells  (though  not  of  wax)  and  do 
 exceptionally  collect  a  store  of  honey  {Kirhy). 
 
 Then  according  to  the  evolution  principles  why  do  they  not 
 store  more,  and  so  save  their  lives  ?  But  not  only  do  they  fail 
 to  do  this,  but  wonderful  to  say,  they,  who  all  through  the 
 summer  have  been  so  devotedly  affectionate  to  their  young, 
 suddenly  change  their  conduct  on  the  first  occurence  of  cold  in 
 October — and  then,  by  a  strange  reversal  of  conduct,  they 
 drag  the  grubs  out  of  the  cells  and  ruthlessly  destroy  them  ? 
 (^Kirhy). 
 
 How  is  this  materialistically  ?  Have  not  the  wasps'  minds 
 evolved  quite  so  far  as  the  bees,  or  do  they  happen  not  to  have 
 thought  of  the  storing  of  honey  ?  And  why  the  sudden 
 reversal  of  conduct  ?     Will  the  Materialist  invent  a  theory  ? 
 
 Perhaps  he  will  say  this  destruction  of  the  grubs  takes 
 place  from  the  parental  horror  at  thinking  the  grubs  must  die 
 of  starvation  after  they — the  adults — are  killed  by  the  au- 
 tumnal cold.  Or  will  he  say  that  perhaps  wasps  think  one 
 summer  in  this  sublunary  sphere  is  enough,  and  that  with 
 their  experience  of  the  cares  of  life,  together  with  their  strong 
 affection  for  their  young,  they  prefer  to  destroy  their  young  to 
 save  them  from  trouble  before  they  die  themselves.  Or  I  sup- 
 pose the  Materialist  wdll  not  go  so  far  as  to  say  that  wasps 
 benevolently  foresee  that  too  numerous  a  survival  of  their  kind 
 would  be  destructive  to  other  creatures  ?  The  Unbeliever 
 will  say  this  is  a  mere  satirical  rodomontade  which  is  beneath 
 his  notice. 
 
 Then  let  him  explain  these  instincts  in  a  reasonable  way  ; 
 but  I  warn  him  that  if  he  attempts  to  do  so,  he  will  find  that 
 before  he  has  got  far  he  will  be  compelled  to  acknowledge  one 
 of  two  things  ;  either  that  the  lower  creatures  act  by  the  kind 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  415 
 
 of  ordained  and  limited  mind  (Instinct)  mj  argument  contends 
 for  ;  or  that  in  many  respects  even  despised  wasps  and  bees 
 are  more  intellectually  clever  than  man — especially  as  to  archi- 
 tecture, economy,  foresight,  industry,  social  loyalty,  faculty  of 
 location,  &c.,  &c. 
 
 Between  these  alternatives,  I  must  leave  him  to  take  his 
 choice. 
 
 After  this  slight  digression  we  must  return  to  our  special 
 subject  of  "  storing,''^  and  I  propose  to  do  so  by  putting  one 
 selected  question  to  the  Materialist,  and  for  the  sake  of 
 brevity,  one  only  out  of  a  host  that  might  be  asked.  I 
 would  ask  him  how  came  the  Ant  in  forming  its  store  to 
 "  acquire "  the  practice  of  gnawing  out  the  radicle  of  each 
 seed  before  storing  it,  so  as  to  prevent  its  germinating  in 
 the  underground  granaries?  This  instinct  has  been  denied, 
 but  its  existence  has  now  been  well  ascertained.  (See 
 Nicholson's  "  Zoology,'"  343). 
 
 Now  how  did  this  Instinct  arise  ?  If  it  came  by  the  action 
 of  reason,  then  we  must  acknowledge  that  the  reasoning  faculty 
 of  the  Ant  must  be  as  powerful  as  that  of  man,  consequently  it 
 may  be  asked  how  is  it,  as  far  as  we  can  judge,  that  the  Ant  is 
 not  more  like  man  in  other  respects,  as  to  its  intellect  and  its 
 doings  ?  Yet  the  fact  is  that  ants,  unless  following  their 
 routine  Instincts,  are  really  very  stupid,  as  has  been  shown  by 
 Sir  J.  Lubbock  {^^  Scientific  Lectures,'"  p,  79).  In  order  to 
 test  the  intelligence  of  Ants  in  respect  to  circumstances  other 
 than  those  immediately  connected  with  their  instinctive 
 routine,  duties,  and  actions.  Sir  J.  Lubbock  thought  the 
 simplest  method  would  be  to  interpose  some  obstacles  in  their 
 way  which  a  little  ingenuity  would  have  enabled  them  to 
 overcome.  Thus  he  placed  food  in  a  porcelain  cup  which  was 
 surrounded  with  water,  but  accessible  to  the  ants  by  a  piece 
 (bridge)  of  straw.  When  about  twenty-five  ants  were  engaged  in 
 carrying  off  the  food,  Sir  John  moved  the  straw  slightly,  so  as  to 
 leave  a  very  slight  chasm  that  the  ants  could  not  cross.  They 
 came  to  the  edge,  and  tried  hard  to  get  over,  but  failing  to  do 
 so  it  never  occurred  to  them  to  push  the  straw  into  its  original 
 
4i6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 position,  which  they  might  easily   have  done,  as   the  distance 
 was  only  one-third  of  an  inch. 
 
 He  also  employed  other  devices  which  are  detailed  in  his 
 interesting  book.  For  instance,  he  placed  some  honey  on  a 
 slip  of  glass,  which  he  suspended.  He  then  made  a  small  heap 
 of  earth  near  the  glass,  and  touching  its  edge,  so  that  the  ants 
 could  run  up  it,  and  get  at  the  honey.  His  next  step  was  to 
 remove  a  little  of  the  earth,  so  that  there  was  a  space  of  one- 
 third  of  an  inch  between  the  earth  and  the  glass.  The  result 
 was,  that  the  ants  already  on  the  glass  slip,  would  not  jump 
 down  this  short  distance  so  as  to  get  away,  nor  did  it  occur  to 
 those  on  the  heap  of  earth  to  pile  up  a  few  grains  so  as  to 
 restore  the  hillock,  and  thus  enable  them  to  again  get  access 
 to  the  honey.  This  latter  failure  of  intelligence  is  the  more 
 remarkable  as  we  know  that  ants  can  do  such  wonderful  things 
 with  earth  in  piling  it  up  into  habitations  many  feet  high. 
 
 I  will  now  add  a  few  words  as  to  the  possible  influence  of 
 "  Necessity^''  "  Habit,'"  "  Faculty  of  Fitness,''  &c.,  in  forming  the 
 "  Storing  Instinct,''  as  far  as  explicable  on  Materialistic  princi- 
 ples. As  to  these  supposed  factors,  I  shall  not  enter  however 
 into  details,  as  I  have  already  done  so  in  regard  to  the  question 
 of  their  influence  on  Instincts  already  discussed. 
 
 For  myself  I  think  the  arguments  I  have  used  in  respect  to 
 these  supposed  materialistic  factors  in  regard  to  other  Instincts, 
 are  just  as  applicable  to  this  one.  For  example,  how  could 
 any  amount  of  "  necessity,"  "  habit,"  &c.,  have  taught  the  first 
 creatures  who  "  stored  "  to  adopt  so  remarkable  a  resource  ? 
 
 And  as  to  "  reason,"  if  animals  "  stored  "  in  consequence  of 
 "  reason "    having  told  the  ancestors  of  our  present  storing 
 creatures  that  it  was  wise  to  do  so — how  is  it  I  say  such  crea- 
 tures do  not  show  a  similar  amount  of  sagacity  and  foresight  as 
 to  other  things  ? 
 
 The  Instinct  of  Migration. — This  is  another  vast  subject 
 that  I  must  touch  on  briefly. 
 
 It  is  one  of  the  most  remarkable  and  one  of  the  most  power- 
 fully acting  of  the  Instincts  which  irresistibly  lead    various 
 
THE  INSTINCT  OF  MIGRATION.  41 7 
 
 creatures  to  effect  wonderful  things  quite  independent  as  far 
 as  we  can  judge  of  intellectual  reasoning.  The  instinct  is  not 
 confined  to  one  class  of  creatures,  for  we  find  a  few  mammals — 
 many  birds — many  fishes — and  some  insects  under  its  domina- 
 tion. 
 
 The  best  example  of  the  migrating  mammal  is  the  lemming. 
 Of  birds  there  are  many  which  are  familiarly  known  as 
 migrants — the  swallow — the  cuckoo — the  nightingale,  &c.  Of 
 fishes,  the  salmon  and  the  herring  are  well-known  instances, 
 and  of  insects  the  locust  is  too  well-known  as  suddenly 
 appearing  and  devastating  whole  districts  ;  likewise  vast  swarms 
 of  butterflies,  and  other  insects  are  sometimes  seen  passing  from 
 one  part  to  another.  Other  creatures  might  be  named,  but 
 these  are  sufiicient  for  my  purpose. 
 
 I  will  now  make  a  few  general  remarks  on  the  practice  of 
 migration,  confining  my  observations  chiefly  to  birds  and 
 fishes. 
 
 As  to  the  mere  physical  act  of  migration,  when  we  take  the 
 case  of  the  swallow — the  cuckoo — the  pigeon,  the  transit 
 from  one  country  to  another,  across  the  sea,  does  not  seem  in 
 itself  so  very  wonderful,  as  they  are  birds  of  such  very  powerful 
 flight,  but  it  is  in  their  case  the  cause,  and  action  of  the 
 instinct  that  chiefly  puzzles  us  ;  yet  when  we  consider  the  case 
 of  tender  short-winged  warblers  like  the  nightingale,  the 
 blackcap,  and  the  woodwren — birds  which  we  see  just  flitting 
 by  fits  and  starts  from  bush  to  bush  in  the  summer,  and  unable 
 apparently  to  maintain  a  continuous  flight,  why  then  in  their 
 case,  and  that  of  many  other  little  birds,  it  seems  astounding 
 how  it  should  be  possible,  physically,  that  every  spring  and 
 autumn  they  can  pass  and  repass  over  the  wide  ocean. 
 
 Then  as  to  fish.  Their  migration  seems  even  more  wonder- 
 ful  than  that  of  birds — though  from  a  different  cause.  Birds 
 can  in  a  measure  be  guided  by  sight,  and  flying  high  can  see  a 
 long  way,  but  the  fish  cannot  possibly  see  far  under  water  ; 
 and  yet  the  salmon,  and  the  herring  (as  examples)  pass  with 
 unerring  certainty  from  the  sea  to  their  spawning  grounds. 
 
 We  will  take  the  case  of  the  salmon  as  a  type.     The  young 
 
 £  e 
 
41 S  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 salmon,  after  being  hatched  on  the  gravel  bed  of  some  river, 
 descends  to  the  sea.  How  far  it  passes  into  the  ocean  is  not 
 known,  bnt  we  do  know  that  when  a  given  fish  ha.s  arrived  at 
 adult  age  and  requires  to  spawn,  or  lay  its  q%^^  it  returns  to 
 the  river  ivhere  it  was  itself  bred.  And  this  is  known  because 
 fish  have  been  marked  so  as  to  be  capable  of  future  recogni- 
 tion. 
 
 NoAV  this  return  to  the  same  river  after  its  wanderings  in 
 the  ocean  is  exceedingly  remarkable  ;  and  so  earnest  is  the 
 fish  in  its  object  of  reaching  its  old  home,  that  in  ascending  the 
 chosen  river,  it  will  in  the  most  undaunted  and  persevering 
 manner  make  leaps  over  obstacles  such  as  weirs,  and  cataracts, 
 even  to  a  perpendicular  height  of  twelve  or  fourteen  feet,  so 
 as  to  get  beyond  them,  and  be  able  to  pursue  its  course  to  its 
 longed-for  goal. 
 
 How  they  find  their  way  from  the  sea  to  the  particular  river 
 is  a  profound  mystery.  Of  course  if  a7i7/  river  would  suit 
 them,  the  explanation  might  be  simple,  and  we  may  suppose 
 that  by  swimming  along  near  the  land  it  might  be,  that  when 
 the  salmon  found  itself  in  fresh  water  it  would  follow  its  tract, 
 and  so  ascend  the  river.  But  this  will  not  meet  the  difficulty, 
 and  the  mystery  is  that  a  particular  salmon  should  know  how 
 to  select  its  native  river. 
 
 Now  as  to  the  cause  of  the  Instinct  of  Migration. 
 I  will  speak  first  of  birds  ;  especially  emphasizing  the  case 
 of  the  small  and  feeble  ones. 
 
 What  is  ihe  irresistible  impulse  which  leads  such  weakly 
 little  creatures  to  undertake  such  an  enterprise  ? 
 
 It  cannot  be  the  mere  accession  of  heat,  or  cold  ;  or  we 
 should  find  them  committing  great  mistakes  in  the  very 
 changeable  climates  of  Europe.  They  would  leave  a  given 
 spot  too  soon,  or  too  late.  And  it  is  not  simply  the  question 
 of  going  at  all,  but  the  question  of  what  leads  them  to  con- 
 gregate on  the  sea  shore  at  a  particular  time,  and  then  by  an 
 act  of  will  to  set  out  on  their  adventurous  flight.  If  a  swallow 
 migrated  through  cold  acting  in  a  reflex  manner  on  its  sensa- 
 tions, and  volition,  what  power  could  determine  the  proper 
 
QL'ES'riOA-'S  FOR  THE  UNBELIEVING,  ETC.  419 
 
 time  for  starting  ?  A  swallow  at  Brighton  skims  over  the  edge 
 of  the  sea  daily  ;  but  he  does  not  cross  the  channel  on  the  first 
 cold  day,  or  he  might  start  wrongly  in  May  or  June.  Then 
 as  to  the  faculty  of  location  ;  a  swallow  bred  in  the  centre  of 
 England  will  go  away  to  the  South  of  France,  or  Africa,  and 
 return  the  following  year  to  the  same  chimney  !  Doubtless 
 it  is  the  same  with  other  migrating  birds. 
 
 It  might  be  said  that  it  is  scarcity  of  food  (insects)  which 
 causes  the  swallow,  &c.,  to  leave  England;  but  conversely  I 
 am  not  aware  that  the  insect  food  gets  scarce  in  Africa  before 
 they  quit  that  country;  and  as  to  scarcity  here,  we  know  that 
 in  wet  and  cold  weather  in  summer,  insects  may  be  difficult  to 
 get  for  many  days  in  succession,  yet  the  swallows  do  not 
 depart.  Anyhow  if  food  does  get  short  in  supply,  and  under 
 whatever  conditions  their  food  should  fail  them,  how,  and 
 why,  is  it  they  know  where  to  go  to  find  more,  and  to  return 
 — after  their  thousands  of  miles  wanderings — to  the  identical 
 spot  where  they  were  bred  ? 
 
 Then  as  to  heat.  Do  they  leave  Africa  to  avoid  excessive 
 heat  ?     Why  then  do  they  prefer  to  live  in  chimneys  hert  ? 
 
 What  power  can  determine  these  remarkable  doings  ^ 
 Either  it  must  be,  that  migrating  birds,  and  fishes,  &c.,  possess 
 intellectual  minds  and  act  by  intellectual  reasons;  or  that  they 
 are  endowed  with  faculties  fixed  for  the  kind,  and  which  are 
 different  to  any  possessed  by  man.  As  to  their  depending  on 
 "  acquired  experience,"  that  I  will  consider  further  on. 
 
 I  fear  I  must  now  for  want  of  room,  desist  from  giving 
 further  examples,  and  must  omit  any  direct  mention  here  of 
 the  lemming,  insects,  &c.,  though  I  may  allude  to  them  pre- 
 sently. I  think,  however,  I  have  given  sufficient  illustrations 
 on  which  to  build  my  main  argument. 
 
 Questions  Jor  the  Unbelieving  Materialistic  Evolutionist. 
 The  most  important  questions  on  which  to  seek  informa- 
 tion from  the  Materialist  in  regard  to  this  subject  are — 
 1st.  Hoiv  did  the  Instinct  of  Migration  fii^st  arise? 
 2ndly.   Why  do  some  creatures  migrate  and  others  hibernate  ? 
 
 E  e  2 
 
420  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 3rdly.  If  certain  creatures  have  been  forced  hy  self-acting 
 materialistic  necessity  to  adopt  migration  ;  or  have  found  out 
 hy  their  own  reason  the  desirability  of  the  practice,  and  how  to  do 
 it ;  how  is  it  that  hosts  of  other  creatures  do  not  do  the  same  ? 
 
 As  to  the  first  question  we  may  well  ask  how  the  Instinct 
 of  Migration  first  arose  ? 
 
 The  Materiahst  no  doubt  will  say  it  was  given  rise  to  by 
 Bcarcity  of  food;  or  the  desire  to  avoid  excessive  heat,  or  be- 
 numbing cold.  No  doubt  these  would  be  powerful  factors,  but 
 there  are  many  objections  to  accepting  them  as  the  sole  causes. 
 A  page  or  two  back  I  have  briefly  glanced  at  some  of  the  ob- 
 jections that  might  be  raised  against  the  argument  that  heat, 
 or  cold,  or  scarcity  of  food,  originated  the  practice  of  migra- 
 tion, and  caused  its  perpetuation. 
 
 But  there  are  other  objections.  If  heat,  &c.,  were  the  factors, 
 then  how  came  it— as  I  shall  enlarge  on  more  fully  in  the 
 third  question — that  more  creatures  do  not  now  follow  the 
 practice  of  migration  ?  But  above  all,  how  and  why  is  it, 
 that  hosts  of  creatures  in  the  past,  lived  and  died  in  certain 
 areas,  and  that  their  respective  species  thereby  became 
 extinct  ? 
 
 Why  did  they  not  migrate  ?  We  are  told  over  and  over 
 again  that  geological,  and  climatal  changes  have  mostly  been 
 very,  very  gradual;  and  believers  are  therefore  entitled  to  press 
 the  Materialist  to  say  why  many  extinct  creatures  are  found 
 fossilized  in  certain  districts  only  ?  If  cold,  or  heat,  or  scar- 
 city of  food;  or  the  dangers  occurring  through  the  rising  of 
 water  consequent  on  the  subsidence  of  land,  slowly  and 
 gradually  pressed  them,  why  did  they  not  migrate  ?  And 
 this  question  particularly  applies  to  birds  and  fish  which  have 
 great  powers  of  locomotion.  No  doubt  some  areas  may  have 
 been  rather  suddenly  overwhelmed  by  floods  of  water,  and 
 subsidence,  &c.,  but  this  will  not  generally  apply.  Therefore 
 we  may  say  in  brief  that  if  Materialistic  necessity  was  a  chief 
 factor  in  causing  migration,  why  has  it  not  acted  more 
 universally  ? 
 
 As  to  *'  Habity'  and  ^'Acquired  Experience,''  and  '•  Reason  " 
 
QUESTIONS  FOR  THE  UNBELIEVING,  ETC.  421 
 
 as  factors  of  the  Instinct  of  Migration,  I  cannot,  for  similar 
 reasons  to  the  above,  see  how  they  could  have  been  sole,  or 
 combined  causes  in  producing  it,  for  if  some  creatures  during 
 the  Materialist's  millions  and  millions  of  years  found  out 
 how  to  do  it  by  self-action,  why  should  not  more  have  learnt 
 to  practise  it,  but  have  instead  of  that  died  in  their  homes. 
 Is  it  all  chanco,  Materialist  ? 
 
 If  "  Necessity,''^  or  "  Reason,^*  have  acted  in  such  a  way  as 
 to  produce  the  "  Hahit^^  by  ^^  Acquired  Experience"  of  migra- 
 tion, why,  I  repeat,  did  they  not  save  many  species  in  the 
 past  from  perishing  ?  and  why  do  not  one  or  more  of  such 
 supposed  factors  also  compel,  or  lead,  other  creatures  whose 
 species  are  still  extant,  to  adopt  migration  instead  of  dying  in 
 large  quantities  in  Northern  Europe  on  the  approach  of 
 winter — many  insects  for  example  ? 
 
 We  now  come  to  my  second  question  as  above.  Why  do 
 some  creatures  migrate,  and  others  hibernate  ? 
 
 In  regard  to  answering  this  question  I  can  offer  no  sug- 
 gestion to  the  Materialist,  but  must  leave  him  to  puzzle  it 
 out  to  the  best  of  his  own  fancy.  How  it  will  be  possible, 
 however,  for  him  to  tell  us  why  it  is  the  swallow  migrates, 
 and  the  bat  instead  of  doing  so,  falls  asleep  and  hibernates,  I 
 cannot  in  the  least  conjecture,  but  let  him  go  over  his  string 
 of  factors — "  Necessity" — '''Habit " — "  Reason"  and  "  Acquired 
 Experience"  {not  forgetting  the  ^^  Facidty  of  producing  jP?^- 
 n^S5  "  in  organization  and  function  in  regard  to  hibernation), 
 and  let  him  tell  us  which  one,  or  more,  have  acted  to  produce 
 migration  in  the  swallow,  and  hibernation  in  the  bat;  and 
 not  only  to  tell  us  the  how  ?  but  to  tell  us  the  why  ?  Why 
 it  was  not  just  the  reverse,  and  Avhy  the  swallow  did  not  hiber- 
 nate (as  our  fathers  thought  it  did)  and  the  bat  migrate  ? 
 And  as  to  the  latter,  any  one  who  watches  a  bat  will  see  that 
 its  marvellous  powers  of  flight  are  quite  equal  to  those  of  the 
 swallow. 
 
 Let  us  now  deal  with  the  third  question  as  above.  This 
 I  have  already  partly  discussed  in  the  previous  two  question- 
 ings, but  I  will  give  a  concise  repetition  as  follows  : — 
 
422  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Seeing  that  locusts,  and  some  butterflies,  occasionally 
 migrate  in  vast  swarms,  wliy  is  it — speaking  in  a  materialistic 
 sense — that  all  the  other  winged  insects  in  general  do  not 
 migrate  at  the  end  of  summer  instead  of  dying  of  starvation  and 
 cold,  as  do  7nyriads  of  loasps,  flies,  butterflies,  moths,  ^'C.  ? 
 
 Have  they  not  thought  of  the  plan,  Materialist  ?  And 
 you  cannot  say  they  have  not  been  pressed  by  necessity. 
 Then  is  it  all  chance  why  some  creatures  migrate — others 
 hibernate — and  others  die  ? 
 
 In  conchiding  this  article  I  will  now  make  a  remark  on  the 
 subject  of  migration  which,  though  it  may  be  rather  out  of 
 place,  it  has  not  been  convenient  to  speak  of  before. 
 
 It  is  that  some  persons  dwell  very  much  on  the  possibility 
 that  the  lines  of  direction  now  taken  by  birds  crossing  the  sea, 
 and  lemmings  swimming  into  the  water  and  drowning  by 
 thousands,  may  have  originated  when  parts  that  are  now 
 covered  by  water  were  dry  land.  Well,  that  is  quite  possible, 
 but  it  does  not  help  the  Materialist  in  the  least,  for  it  would  be 
 more  easy  to  be  guided  as  to  direction  by  viewing  the  contour 
 and  other  features  of  land,  than  to  see  only  the  trackless  ocean ; 
 consequently  the  instinct  which  guides  the  migrant  in  flying, 
 or  swimming  across  the  open  sea,  as  at  present,  is  all  the  more 
 remarkable,  and  the  ^'^  Sense  of  Direction^'  (see  article  on),  all 
 the  more  extraordinary.  (Migration  will  be  furthei*  considered 
 in  Vol.  IV.) 
 
 An  Enumeration  of  a  few  Special  and  Exceptional  In- 
 stincts.— I  now  propose  to  narrate  in  as  few  words  as  possible 
 a  few  other  instincts,  such  as  I  have  mostly  not  mentioned  in 
 the  foregoing. 
 
 The  Kangaroo. — The  young  of  this  animal  is  always  born  in 
 a  very  rudimentary,  and  helpless  condition;  so  much  so  as  to 
 be  quite  unable  to  help  itself.  The  instinct  of  the  mother, 
 however,  impels  her  to  place  the  young  one,  immediately  after 
 its  birth,  in  her  pouch,  and  attach  it  to  a  teat. 
 
 Why  is  this?  Why  does  she  do  so,  Materialist?  And  yet 
 we  are  told  the  Marsupials,  of  which  the  Kangaroo  is  one,  are 
 the  oldest  of  all  mammals 5  nevertheless,  they  show  as  much,  or 
 
A  FEW  SPECIAL  AND  EXCEPTIONAL  INSTINCTS.     423 
 
 more  maternal  instinct  in  this  act,  than  the  evolutionalhj- 
 h'Kjlier  ape  or  tlog,  show  in  the  appropriate  treatment  of  their 
 young. 
 
 The  Dipper. — This  is  an  English  land  bird  allied  to  the 
 thrush,  and  has  the  singular  instinct  of  descending  into  the 
 water  in  search  of  aquatic  insects  and  their  larvae,  which  it 
 captures  beneath  the  surface,  and  even  at  the  bottom  of 
 streams. 
 
 Pigeons. — These  birds  have  the  instinct  and  necessary  organic 
 arrangements^  whereby  they  are  all  able  to  feed  their  young  in 
 a  way  different,  I  believe,  to  any  other  bird.  Thus,  the  old 
 pigeon  eats  appropriate  food,  and  this  is  prepared  in  the  crop 
 into  fitting  nourishment  for  the  fledgling;  or  it  may  be  the 
 lining  membrane  of  the  crop  itself  secretes  a  fitting  kind  of 
 juice  (I  believe  it  is  not  known  which  is  really  the  fact).  When 
 the  young  one  needs  food  it  places  its  bill  within  the  partially- 
 opened  bill  of  the  parent,  and  then  the  latter,  by  a  visible  and 
 strong  effort,  regurgitates  the  nourishment  into  its  mouth,  and 
 from  whence  the  young  one  sucks  it. 
 
 The  Brush  Turkey,  or  Tallegalla. — A  number  of  these  birds 
 combine  and  collect  a  heap  of  decaying  vegetable  substances, 
 in  which  they  lay  their  eggs,  and  where  they  are  hatched  by 
 the  heat  produced  by  the  fermentation  of  the  rotting  vegeta- 
 tion.    This  turkey  therefore  does  not  "  sit "  on  its  eggs. 
 
 The  Cuckoo. — The  remarkable  instinct  of  this  bird  I  have 
 already  mentioned,  but  I  venture  to  repeat  it.  The  female 
 saves  herself  all  the  trouble  of  incubation  by  laying  her  eggs 
 in  the  nests  of  other  birds — mostly  only  one  in  each.  When 
 the  young  cuckoo  is  hatched,  it  has  the  instinct  to  tumbie  the 
 proper  fledglings  of  the  nest  over  its  edge,  on  to  the  ground, 
 where  they  die.  Nevertheless  the  instinct  of  the  foster  parents 
 for  feeding  the  young  is  so  strong,  and  so  blind,  that  they  go 
 on  feeding  the  intruding  murderer  with  laborious  assiduity  as 
 if  it  were  their  own  chick.  Mark  !  the  adult  cuckoo  therefore 
 does  not  make  a  nest;  does  not  sit  on  her  eggs;  and  never  sees 
 lier  young. 
 
 The  Hornhill. — This  is  a  bird  of  the  tropics.     It  makes  its 
 
424  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 nest  in  the  holes  of  decaying  trees,  and  it  is  a  thoroughly 
 ascertained  fact  that  when  the  female  has  laid  her  proper  num- 
 ber of  eggs,  the  male  imprisons  her  in  the  hole  by  plastering 
 it  up  with  mud,  leaving  only  a  small  hole  through  which  he 
 can  feed  her.  And  there  he  keeps  her  captive  until  the 
 incubation  is  completed,  and  the   young  ones  ready  to  come 
 
 forth. 
 
 The  Bower  i^zVcZ.— This  Australian  bird  makes  "  bowers," 
 or  "runs,"  or  "avenues,"  of  twigs,  ornamented  with  feathers, 
 shells,  &c.,  and  in  such,  plays  with  its  companions  by  running 
 to  and  fro. 
 
 The  Burying  Beetle.  —  These  beetles  excavate  the  earth 
 around,  and  from  beneath,  dead  mice,  birds,  &c.,  and  in  that 
 way  cause  the  carcase  to  gradually  sink  lower  and  lower  till 
 finally  they  can  quite  cover  over  and  conceal  it.  They  lay 
 their  eggs  in  this  buried  body,  and  when  these  hatch  the  larvae 
 feed  on  it. 
 
 The  Mason  Wasp. — This  insect  is  of  the  solitary  kind,  and 
 with  great  labour  the  pair  form  a  burrow  in  the  sand  several 
 inches  deep,  the  grains  of  sand  in  the  walls  of  the  tunnel  being 
 agglutinated  together  by  a  fluid  secreted  by  the  wasp.  In  this 
 burrow  the  eggs  are  deposited,  together  with  a  store  of  green 
 caterpillars  ivhich  are  destined  to  serve  as  food  for  the  young 
 larvce  when  hatched  ! 
 
 The  Water  Spider. — This,  although  an  air-breathing  insect, 
 frequents  the  water,  and  has  a  remarkable  instinct  which  leads 
 it  to  follow  a  very  singular  practice.  It  will  rise  to  the  surface 
 of  the  water  and  there  by  an  adroit  movement  entangles  some 
 air  in  the  hairs  which  cover  the  underneath  part  of  its  body, 
 and  with  this  bubble  it  descends  to  its  dome-shaped  web  be- 
 neath the  water,  and  there — retained  within  its  silken  covering 
 
 the  spider  by  repeated  visits   to  the  surface  forms  quite  a 
 
 store  of  air,  and    in  this    "  diving  bell "  when  completed,  it 
 ensconces  itself  when  at  rest,  and  breathes  securely. 
 
 The  Trap-door  Spider. — This  spider,  which  is  an  inhabitant 
 of  hot  climates,  excavates  a  burrow  in  the  ground  and  lines  it 
 with  eilk,   and  makes   the  entrance   secure  by  means  of  an 
 
THE  INSTINCT  OF  DIRECTION,  ETC.  425 
 
 elaborate  trap-door  with  a  silken  hinge,  which  door  it  opens 
 and  shuts  on  passing  in  or  out  of  its  abode.  The  door  is  of  the 
 most  perfect  kind.  Specimens  may  be  seen  at  the  British 
 Museum. 
 
 I  will  now  name  in  the  briefest  manner  a  few  other  curious 
 instincts.  There  is  that  of  the  Stag,  which  during  the  time  his 
 antlers  are  growing,  and  "  the  velvet  "  is  on  them,  will  not  fight 
 because  they  would  be  injured  thereby. 
 
 The  Kingfisher,  and  other  birds  that  live  on  fish,  take  care 
 to  swallow  their  prey  head  first,  or  the  fins  might  be  pushed 
 open  in  the  transit,  and  stick  in  the  throat,  and  choke  the  eater. 
 
 Then  there  is  the  Nuthatch,  which  carries  a  nut  to  the  cleft 
 of  a  tree,  fixes  it  there,  and  hammers  on  it  with  its  bill  till  it 
 breaks  the  shell. 
 
 The  Thrush,  which  carries  snails  to  a  stone,  and  dashing  them 
 against  it,  so  destroys  the  shell  as  to  be  able  to  get  at  the 
 luscious  contents. 
 
 Lastly  I  will  call  attention  to  the  remarkable  fact  that  larvae, 
 caterpillars,  and  grubs  in  these  several  states,  and  in  their 
 final  condition  of  perfect  insects — although  each  one  is  a  dis- 
 tinct and  continuous  individual  throughout  its  varied  career — 
 have  entirely  different  instincts  in  each  condition,  as  to  food  ; 
 as  to  habits  ;  and  as  to  modes  of  progressing— crawling, 
 swimming,  burrowing,  or  flying  ;  also  as  to  gnawing,  or 
 sucking,  &c.,  as  the  case  may  be  according  to  the  kind  and 
 species. 
 
 Here  I  must  end  this  promiscuous  category  ;  but  every 
 naturalist  knows  it  might  be  very  greatly  extended. 
 
 The  Instinct  of  Direction,  or  Faculty  of  Location. — This 
 seems  to  be  a  sense  possessed  by  dogs,  cats,  bees,  &c.,  by  the 
 prompting  of  which,  the  various  creatures  who  possess  it  (and 
 possibly  all  do  more  or  less)  are  able  to  find  their  way  straight 
 home  from  long  distances.  This  faculty  is  especially  shown  by 
 bees. 
 
 For  instance,  it  is  the  practice  of  bee-keepers  on  the  Mis- 
 sissippi, and  the  Nile,  to  place  their  hives  in  barges  and  float 
 
4^6  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 them  to  a  spot  where  there  are  plenty  of  flowers.  The  bees 
 gather  honey  and  return  to  theh-  proper  hives,  and  then  after  a 
 longer  or  shorter  stay  the  barge  is  moved  on.  In  Scotland  the 
 hives  are  placed  in  carts  and  drawn  about  to  places  where 
 heather  is  in  full  bloom.  In  these  instances  the  "  Faculty  of 
 location  "  is  shown  in  a  more  remarkable  manner  than  when 
 the  hives  are  stationary  as  is  usually  the  case. 
 
 Instincts  in  Man.— In  the  Chapter  XVII.  I  shall  speak  of 
 some  of  these  which  man  has  in  common  with  many  other 
 creatures  :  but  I  wish  to  mention  here  some  Instincts  which  he 
 does  not  2)088688,  but  which  he,  in  my  opinion,  ought  to  have, 
 if  Materialistic  evolution  were  a  true  explanation  of  man's 
 origin.  For  instance,  why  has  he  not — like  the  bee— the  in- 
 born and  invariable  faculties  of  absolute  devotion  to  the  young  ; 
 of  foresight,  industry,  loyalty  ? 
 
 Then  why  can  he  not  build  a  habitation  w^ithout  being 
 taught  ?  and  why  does  he  not  with  unerring  certainty  provide 
 a  store  of  food  (property)  against  the  time  when  work  will  be 
 no  longer  available  through  cold  weather,  or  age,  or  what  not? 
 Why  are  so  many, — so  very  many  men — just  the  reverse  as  to 
 the  possession  of  the  above  qualities  ?  Many  other  similar 
 illustrations  wW\  occur  to  the  mind  of  the  reader,  and  what  I 
 contend  is,  that  if  instinct,  and  reason  are  identical  ;  and  if 
 man  has  evolved  to  what  he  is  by  self-action  as  j^f'^ssed  hy 
 secondary  causes  and  as  aided  hy  "  acquired  experience'^  then  man 
 ought  to  possess  by  "heredity  "  all  the  perfections  of  the  lower 
 creatures  ;  and  these  developed  moreover  to  an  exalted  degree. 
 It  is  idle  to  say  that  he  does  not  possess  all  perfections  because 
 he  and  all  creatures  living  now,  are  but  top  twigs  of  ancestral 
 family  trees,  and  that  the  twigs  differ  both  in  consequence  of 
 their  divergence,  and  their  different  experiences  :  and  that  his 
 ancestors  have  not  been  subjected  to  all  kinds  of  experience. 
 For  man,  if  he  has  evolved,  has  had  a  line  of  ancestors  of  some 
 sort  ;  and  surely  some  of  them — whatever  they  were — built 
 habitations  ;  possibly  stored  food  ;  and  were  devoted  to  their 
 young  ;  and  were  persevering,  and  industrious,  and  cautious, 
 
CAUSE  AND  ORIGIN  OF  INSTINCTS.  427 
 
 &c.  ;  also  loyal  to  their  Chief,  or  Queen  ;  aud  their  fellows,  if 
 living  in  association. 
 
 It  will  be  idle  then  to  say  that  man  has  lost  (in  the  language 
 of  the  Evolutionists)  such  faculties  as  those  I  have  named 
 through  non-use,  because  surely,  such  useful  Instincts  as  those 
 above  named  would  never  have  been  lost,  the  fact  of  their  use- 
 fulness would  have  2)r evented  that.  Then  why  have  we  in  the 
 world  so  many  bad,  cruel  parents,  and  hosts  of  men  with  no 
 foresight,  industry,  loyalty,  regard  for  the  w^elfare  of  their 
 fellows,  unthrifty,  idle  and  foolish  ;  also  unable  to  build  a 
 dwelling  unless  taught,  and  also  incapable  of  doing  other  things 
 that  even  insects  accomplish  with  unerring  certainty  ? 
 
 Let  the  Materialist  explain  all  this.  (The  Instincts  of  man 
 will  be  further  spoken  of  in  "  General  Illustrations  of  Reason 
 and  Instinct y) 
 
 Cause  and  Origin  of  Instincts. — It  is  contended  by  the 
 Materialistic  Evolutionist  that  all  the  various  instincts  have 
 arisen  simply  by  "  heredity,''  by  "  habit,''  by  "  acquired  expe- 
 rience," and  by  various  "  necessities  "  as  to  the  nature  of  food, 
 climate,  &c.,  and  which  several  factors  have  arisen  from,  or  at 
 least  w^orked  with,  the  primary  necessities  imposed  by 
 the  ever-present  and  dominating  chemico-physics  of  the 
 Universe. 
 
 Now  this  view  it  is  one  of  the  objects  of  this  book  to  contest, 
 not  only  as  it  bears  on  the  subject  of  Instinct,  but  also  as  to 
 all  things  connected  with  organisms  ;  and  I  maintain  that 
 neither  by  mere  chemico-physical  necessity,  nor  by  the  nature 
 of  food,  climate,  habit,  &c.,  did  the  various  creatures  arise  with 
 their  multitudinous  structures,  qualities,  and  instincts,  nor 
 further,  that  any  organisms  could  have  found  out  intellectually 
 for  themselves  how  to  adopt  fitting  instincts,  and  to  do  all  the 
 various  acts  springing  therefrom  ;  least  of  all  that  instincts 
 came  by  what  one  may  call  a  chance  necessity  arising  from  the 
 mere  self-made  materialistic  interactions  of  matter  and  forces 
 and  mind  working  without  designed  law.  For  to  me  it  appears 
 absurd  to  attempt  to  conceive  it  possible,  that  matter  and  forces 
 
428  ■  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 and  their  power  to  act  on  one  another  in  definite  ways,  and  as 
 we  know  they  do,  could  have  come  by  chance  self-action  and 
 haphazard,  and  that  they  could  unaided  and  unguided  have  pro- 
 duced finally  such  qualities  even  as  those  of  Mind,  and  its 
 faculties  of  Reason,  Instinct,  &c. 
 
 No  !  according   to  my  judgment,   Instincts — and  to   speak 
 here  only  of  Instincts — are  clearly  faculties  of  the  mind  con- 
 nected  with    the  working  of  the    "  Unconscious  3Iind"  (see 
 "  Unconscious  Mind'') — itself  a  designed  thing — and  that  the 
 differences  we  see  in  the  kinds  of  Instinct  are  ordained  gifts, 
 each  one  of  which  is  specially  suited  to  the  kind  of  creature 
 possessing  it;  and  I  hold  moreover  that  the  Instinct  was  made 
 for  the  creature  (allowing  for  the  action  of  a  limited  capacity 
 for  variation)  and  that  it  was  not  the  creature  and  its  mere  cir- 
 cumstances that  made  the  Instinct.  And  I  maintain  further  not 
 only  that  this  existence  of  the  Instincts  by  ordainment  is  proved 
 by  many  arguments  in  this  book,  but  especially  that  the  very 
 fact  of  the  limitation  of  the  quality  and  range  of  the  various 
 Instincts    is    proof    of    their    being    designed  and    ordained 
 qualities,    for   if  animals    did    evolve    their    own    minds  and 
 instincts,  and  have  arrived  at   many  of  their  wonderful  ways 
 and  doings,  either  by  simple  materialistic  necessity  or  by  intel- 
 lectual reasoning  ;  that   in  such    case  they  would   necessarily 
 have  gone   further  and  have  evolved  higher  than  they  have 
 done,  and  that  man  consequently  would  not  occupy  the  com- 
 manding position  he  does  intellectually,  and  as  having  dominion 
 over  "  all  fish  of  the  sea  and  fowl  of  the  air." 
 
 I  have  just  said  that  in  my  opinion  Instincts  are  ordained 
 gifts.  To  this  the  Materialist  may  say  "  Then  why  do  Instincts 
 vary  in  the  same  kind  of  animal  ?  " 
 
 I  reply,  "  Certainly  !  Instincts  may,  and  do  vary,"  that  is,  a 
 given  creature  under  unusual  conditions  will  depart  from 
 usual  practices,  and  so,  by  adopting  fresh  procedures  give  the 
 appearance  of  being  guided  by  free  intellectual  reasoning 
 power.  Seeing  therefore  that  animals  are  able  to  depart  from 
 their  general  practice  in  order  to  accommodate  their  actions  to 
 uncommon  circumstances,  the  Materialist  may  say,  "  If  instincts 
 
CAUSE  AND  ORIGIN  OF  INSTINCTS.  429 
 
 are  but  endowed  gifts  fixed  for  the  race,  why  then  do  they  ever 
 vary  :  "  For  example,  why  do  sparrows  living  near  thatched 
 buildings  or  other  places  where  there  are  suitable  holes,  &c., 
 why  do  they  build  therein  nests  without  domes  ?  But  if  there 
 are  no  such  holes,  and  they  have  to  build  in  trees,  how  is  it 
 they  then  make  nests  with  domes  ?  Or  again,  in  regard  to 
 bees,  how  is  it  they  can  alter  the  usual  shape  of  their  combs 
 and  in  other  ways  adapt  their  doings  to  difficult  or  unusual 
 circumstances  ?  The  answer  is  simple.  The  instinctive  part 
 of  the  "  Organic  mind  "  is  able  to  adapt  itself  within  certain 
 bounds  to  certain  altered  or  unusual  circumstances,  just  as  the 
 life-causing  part  of  the  organic  mind  can  also  in  various  crea- 
 tures adapt  itself  to  changed  conditions  as  to  food,  climate, 
 &c.,  but  in  both  cases — that  is  in  the  life-causing  as  well  as  in 
 the  instinctive  part  of  the  organic  mind — the  amount  of  varia- 
 tion cannot,  for  reasons  given  over  and  over  again  in  this  work, 
 be  greater  than  is  possible  according  to  any  given  creature's 
 endowed  powers  for  variation. 
 
 I  cannot  too  often  repeat  what  I  have  already  said  more 
 than  once,  that  I  think  we  have  ample  proof  that  all  acts 
 of  all  animals  are  effected  by  means  of  a  kind  of  mind  en- 
 dowed with  the  capacity  to  will,  to  judge,  to  remember,  to 
 enjoy,  to  do,  all  that  is  needful  for  the  imrticular  creature^ 
 according  to  its  needs  as  ordained  by  God,  and  as  these  needs 
 and  the  means  for  meeting  them  could  not  always  be  per- 
 fectly definite  (as  in  the  case  of  the  formation  of  a  crystal, 
 or  a  chemical  compound),  there  is  necessarily  a  certain  or- 
 dained "  play  "  of  instinct  this  way  or  that.  (1  make  use  of 
 the  word  "  play "  here  in  an  engineering,  mechanical  sense, 
 as  signifying  a  motion  to  and  fro). 
 
 I  mean  that  it  is  not  rigidly  fixed  in  many  cases.  But 
 yet  that  although  the  "play"  or  capacity  for  variation  is 
 greater  in  some  creatures  than  others,  still  that  it  is  always 
 limited  and  cannot  overpass  a  certain  boundary.  Indeed,  if 
 the  instincts  of  brutes  could  overstep  this  boundary,  and  if 
 they  were  possessed  of  intellect,  the  whole  state  of  things 
 in  regard  to  animal  life   in    the    world,  and  the  position  of 
 
430  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 man,  would  be  changed.  Man,  as  I  have  ah'eady  said, 
 would  lose  his  present  undoubted  supremacy  in  many  ways — 
 in  ways  too  numerous  to  mention  here.  One  very  obvious 
 one,  however,  I  will  name,  and  that  is,  if  animals  acted  by 
 intellectual  reason  and  could  communicate  intellectual  ideas 
 to  one  another,  it  is  not  simply  that  they  would  cease  to 
 keep — each  one — to  the  instincts  of  its  race — for  there  would 
 be  innovators  on  established  practices  and  customs — but  that 
 some  of  them  would  become  dangerous  rivals  even  to  man  ; 
 not  only  intellectually,  but  in  physical  acts  and  ways.  Sup- 
 pose, as  to  the  latter,  for  example,  that  bees,  or  serpents,  or 
 vultures,  or  polecats,  or  elephants,  or  lions,  or  apes  con- 
 certed each  with  its  kind  to  make  raids  on  man  !  Why,  man 
 would  then  have  to  make  war  against  the  creatures  that  are 
 now  by  ordainment  in  subjection  to  hira.  (I  shall  recur  to 
 this  presently).  Then  as  to  intellect  I  may  repeat  what  I 
 have  before  asserted,  that  if  the  lower  creatures  possessed 
 intellectual  minds,  they  would  be  more  like,  and  would  rea- 
 son more  like  man  than  is  really  the  case.  Take  the  bee 
 for  example;  if  bees  built  cells  and  stored  honey  as  a  result 
 of  intellectual  reasoning,  they  would  not  then  be  the  humble 
 insects  they  really  are,  but  would,  in  fact,  be  diminutive, 
 deformed  men;  much  more  clever  in  some  respects,  and 
 thoughtful,  far-seeing,  loyal,  prudent,  and  industrious,  than 
 the  large,  two-legged  man,  though  more  foolish  than  he  in 
 some  other  respects  ! 
 
 Oh,  no  !  it  cannot  be  so,  bees  cannot  accomplish  what 
 they  really  do  through  intellectual  reasoning  such  as  that  of 
 man,  or  they  would  act  more  like  man  in  other  ways. 
 
 Notwithstanding  all  I  have  said,  however,  I  have  no 
 doubt  some  persons  will  still  hold  out,  and  not  agree  with 
 me,  and  will  point  to  the  apparently  intelligent  doings  of  many 
 animals  other  than  those  I  have  just  named  ;  especially  to 
 the  very  visible  actions  and  conduct  of  herds  of  cattle,  flocks 
 of  birds,  and  other  creatures  that  form  social  communities. 
 And,  certainly  in  those  creatures  especially,  we  do  see  remark- 
 able acts  which  look  very  much  as  if  the  result  of  intellectual 
 
CAUSE  AND  ORIGIN  OF  INSTINCTS.  431 
 
 reasoning,  as  witnessed  in  the  placing  of  sentinels  to  guard  the 
 main  body,  and  the  fact  that  one  old  member  is  selected  as 
 chief  and  guide,  &c.  And  yet  these  instances,  though  lookino- 
 so  much  like  the  effects  of  a  reasoning  power  of  such  kind  as 
 man  possesses,  are,  as  I  hold,  proofs  in  themselves  that  the 
 acts  are  really  only  the  outcome  of  their  instinctive  minds  as 
 endowed  with  a  capacity  to  do  so  much  for  the  benefit  of  the 
 animal,  and  no  more  ;  for  if  wolves,  dogs,  horses,  bulls,  ele- 
 phants, and  even  serpents  and  bees  had  themselves  created 
 their  ways,  and  customs,  by  free  intellectual  reasoning  ;  and 
 acquired  their  faculties  by  mere  "  inherited  experience,"  then 
 it  is  clear  that  having  come  by  materialistic  self-acting  causes 
 to  possess  so  much  cleverness,  they  would  surely  have  got — 
 as  already  urged— to  perceive  (amongst  other  things)  that  they 
 had  only  to  band  together,  each  with  its  kind,  to  oppose  their 
 enemy,  man— and  why  not  with  the  aid,  perhaps,  of  the  lions 
 and  bears,  &c.,  to  exterminate  him  ?  And  this  argument 
 especially  applies  to  the  times  antecedent  to  the  use  of  fire- 
 arms. No !  happily  for  man,  animals  do  not  possess  free 
 intellect.  And  this  line  of  argument  can  be  capped  in  this 
 way.  I  have  already  said  that  ants  do  make  war  on  their 
 neighbours  in  order  to  capture  slaves.  Then,  if  they  do  this 
 by  intellectual  ratiocination,  and  not  by  ordained  and  limited 
 instinct  as  I  maintain  ;  it  follows  that  there  is  no  reason  why 
 higher  animals,  with  larger  hrains  than  the  ants,  should  not 
 be  able  to  do  more  wonderful  things  than  even  ants  in  the 
 Avay  of  organized  warfare  ;  and  amongst  other  things  why 
 they  should  not  make  war  against  man,  or  resist  his  autho- 
 rity by  other  forcible  and  concerted  means.  Bat  as  these 
 larger  animals  do  not  in  any  case  act  so,  is  it  not  a  further 
 proof  of  providential  arrangement,  and  of  each  creature 
 being  endowed  with  a  limited  mind  capable  of  doing  so 
 much  and  no  more  ? 
 
 And  to  urge  still  further— though  by  a  slightly  different 
 mode  of  argument — the  high  probability  of  each  animal  havino- 
 a  specially  endowed  and  limited  kind  of  Instinct,  I  would  finally 
 point  out,  that  if  a  given  creature  can  exhibit  what  has  the 
 
432  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 look  of  sagacity,  and  foresight,  and  power  of  invention,  &c.,  in 
 one  thing  (such  as  honey-storing,  &c.),  why  has  it  not  shown 
 other  phases  of  sagacity  in  other  matters,  if  such  (assumed 
 intellectual)  sagacity  and  ingenuity  as  aforesaid  are  self-manu- 
 factured qualities  ?  But  it  is  notorious  that  many  creatures,  as 
 bees,  and  ants,  and  beavers,  although  they  can  do  many  won- 
 derful things  in  some  respects,  yet  in  other  simple  and  obvious 
 things  are  very  stupid  and  remiss. 
 
 To  take  the  case  only  of  the  beaver,  we  may  note,  that 
 although  it  shows  what  some  people  would  call  sagacity  (but 
 which  I  call  Instinct)  in  the  making  of  its  most  surprising 
 habitations,  and  water-dams  ;  and  in  so  doing,  executes  the 
 most  wonderful  things  capable  of  achievement  by  any  mammal 
 below  man,  yet  in  many  respects  that  it  is  inferior  to  other 
 creatures  in  stratagem,  and  various  resources,  and  does  not 
 show  the  same  cleverness  as  many  other  animals  do  in  various 
 
 ways. 
 
 Summary  and  Conclusion. — After  what  has  been  said  in 
 the  foreo^oing,  I  think  any  one  who  has  perused  my  statements, 
 and  examples,  and  arguments  carefully,  and  who  has  kept  his 
 mind  free  from  the  pseudo-philosophical  conceit  of  Materialistic 
 doubt,  can  come  to  no  other  conclusion  than  that  the  origin 
 and  working  of  "  Instinct "  must  depend  on  the  Design  and 
 Will  of  a  Supernatural  Cause. 
 
 And  not  only  does  modern  science — as  I  hold — show  this, 
 but  such  conclusion  is  greatly  strengthened  by  the  fact  that 
 many  very  clever  men  in  past  times  held  that  opinion.  For 
 example — and  to  mention  two  names  only — Sir  Isaac  Newton 
 urgently  expresses  himself  to  that  effect  (see  Newton^s 
 "  Optics  ");  also  Bishop  Butler — who  certainly,  by  reason  of  his 
 splendid  intellect  was,  at  the  least,  inferior  in  capacity  to  no 
 man  now  living — distinctly  held  the  opinion  that  the  Instincts 
 of  brute  creatures  arise  and  work  by  "  Supernatural  instruction  " 
 {Butlers  '■^Analogy,''  p.  183);  for  how  otherwise,  he  argues, 
 could  it  be  "  that  brutes  (without  reason)  should  act,  in  many 
 respects,  with  a  sagacity  and  foresight  vastly  greater  than  what 
 men  have  in  those  respects  ?  " 
 
SUMMARY  AND  CONCLUSION.  433 
 
 I  know  the  Materialist  may  object  to  this,  on  the  score 
 that  Bishop  Butler  ^'  assumes  ^^  (he  may  say)  that  brutes 
 are  "  without  reason."  But  I  make  bold  to  argue  that 
 this  objection  would  be  of  no  avail,  because  I  consider  I 
 have  proved  that  brute  creatures  are  not  possessed  of 
 intellectual  reason. 
 
 F  { 
 
CHAPTER  XVII. 
 
 General  Illustrations  of  Intellect,  Animal  Reason, 
 AND  Pure  Instinct  in  Man  and  Animals. 
 
 No  brute  is  aware  it  is  an  individual— Animals  in  a  manner  Automata — 
 Sight,  hearing,  smelling,  &c. — Unconscious  action  of  mind— Walking 
 —Dressing — Animals  swim,  crawl,  fly,  all  by  Organic  mind — Do  not 
 know  why  or  how— Pleasure,  memory,  judgment,  &c.— Acts  of 
 flying,  spinning,  &c.— Playing  with  young— Sporting— Bird  sen- 
 tinels— Doings  of  bees — Chicken  have  no  schools — But  though  no 
 intellect,  animals  have  senses  and  faculties  we  are  ignorant  of— 
 Summary — Consciousness  in  animals — Animals  do  not  improve — 
 Spiritualized  Mind — Evolutionists  say  difference  in  mind  of  man 
 and  brute  only  one  of  degree— Spirituahzed  love— Pet  dogs  supposed 
 to  understand— Horses,  &c.,  not  remain  in  lowly  state,  rebel— Dog 
 and  responsibility,  honour,  duty— Utilized  and  "Performing" 
 animals. 
 
 Disregarding  repetition,  and  aiming  solely  at  making  myself 
 understood,  I  now  propose  to  give  some  general  illustrations  of 
 life  and  mind;  and  the  various  phases  of  mind  as  witnessed  in 
 man  and  animals. 
 
 Of  course,  the  main  object  I  have  had  in  view  in  the  fore- 
 going articles  on  " Reason,''  ''Language,''  and  "Instinct,"  &g., 
 has  been  to  point  out,  that  whereas  man  is  possessed  of  such  a 
 kind  of  mental  power,  and  consciousness,  as  to  know  that  he 
 can  think  intellectually;  and  that  he  can  do  this,  or  that,  be- 
 cause his  will  and  judgment  determine  that  by  choice  he 
 should,  or  should  not,  do  so  and  so;  on  the  contrary  that  all 
 animals,  are  either  devoid  of  mental  consciousness,  or  experience 
 it  in  a  different  mode  to  what  man  does.  That  is,  they  do  so 
 and  so,  not  because  they  can  reason  intellectually  on  the  sub- 
 ject in  the  same  mode  as  can  man;  but  that  they  act  as  they 
 
GENERAL  ILLUSTRATIONS  OF  INTELLECT,  ETC.     435 
 
 do  by  intuitive  instiactive  judgmeat,  and  will,  and  choice,  and 
 not  by  intellectual  judgment,  will,  and  choice — doing  what 
 they  do  without  knowing  the  reason  why,  or  being  con- 
 sciously aware  that  they  are  individuals,  and  free  to  do  as 
 they  please. 
 
 Indeed,  no  brute  can  be  aware  of  its  having  a  personal 
 existence — that  it  is  an  independent  thing,  which  can  be 
 designated  as  "I" — "  Ego  "— "  a  dog  "—or  by  any  other 
 symbol,  and  free  to  act  as  it  pleases,  according  to  choice— for 
 if  it  could  realize  this,  then  it  would  possess  an  intellectual 
 mind.  Not  but  what  animals  have  dim  ideas,  and  can,  accord- 
 ing to  a  limited  endowment,  in  a  manner,  choose  or  decide, 
 cDJoy,  &c.,  but  I  think  it  is  quite  clear  that  all  such  ideas  in 
 their  origiu,  are  mainly  o&;'ec^/ye  in  animals,  and  arise  according 
 to  sense  impressions — as  those  of  seeing,  hearing,  smelling,  &c. ; 
 and  that  w^hen  their  ideas  are  suhjective—^-^^  in  so  far  as  it  is 
 possible  for  them  to  be  so — that  they  are  not  intellectual — 
 that  is  to  say,  that  subjective  ideas  do  not  probably  arise  de 
 novo  in  animals'  minds  by  intellectual  ideation,  but  can  only 
 be  occasioned  by  internal  sensations  (as  of  hunger,  &c.) :  or  by 
 the  working  of  their  instinctive  ideas  according  to  ordained 
 intuition. 
 
 Also  that  ideas  (however  arising)  are  not  felt  and  reasoned 
 upon  in  animal's  minds  as  in  man's  intellectual  mind,  but 
 only  experienced  in  a  purely  animal  and  automatic  manner,  by 
 the  instinctive  organic  mind ;  giving  rise  to  pleasure  or  pain, 
 as  the  case  may  be,  and  occasioning  an  impression  on  the  will 
 to  do  this  or  that,  according  to  the  creature's  limited  powers  of 
 instinct,  will,  judgment,  choice,  and  capacity  for  executing  the 
 particular  movements  or  doings  peculiar  to  the  species,  and 
 desirable  for  the  occasion. 
 
 Thus,  in  my  opinion,  animals  are  in  the  main  living  automata 
 as  endowed  by  God;  though  at  the  same  time  endued  with 
 certain  limited  and  specialized  powers  of  choice  and  discretion. 
 They  possess  minds,  it  is  true,  but  not  minds  conscious  that 
 they  are  a  personal  possession  and  belong  to  the  individual, 
 and  that  within  certain  bounds  and  according  to  circumstances, 
 
 F  f  2 
 
436  SCIENCE  A  STRONGHOLD  OE  BELIEF. 
 
 the  individual  can  do  as  it  pleases.     Man  on  the  contrary  does 
 know  this. 
 
 An  animal  can  see,  hear,  smell,  &c.,  and  he  can  judge 
 accordingly  as  to  what  kind  of  food  &c.,  is  fitting,  also  as  to 
 height,  distance,  colour,  danger;  and  he  can  decide  as  to  what 
 conduct,  or  action  is  politic;  and  in  thus  deciding  on  certain 
 actions  the  animal  undoubtedly  uses  a  kind  of  reasoning;  but 
 in  a  high,  abstract,  intellectual  sense,  it  does  not  know  why  it 
 decides  in  this  way  or  that;  the  cause  of  this  being — as  I  have 
 described  in  '*  Reason  and  Instinct " — that  the  animal  only 
 possesses  an  "  organic  mind  "  acting  in,  and  ruling  the  animal 
 by  its  two  qualities,  or  phases,  of  "  Instinctive  Ideation^''  and 
 of  ^^ Life  Governing  Power. ""^  What  I  maintain  therefore  is; 
 not  that  animals  in  acting — in  great  measure  as  automata — ■ 
 have  no  i^artially  free  ideas,  but  that  they  don't  hnow  that 
 fact;  and  that  consequently  their  mental  consciousness  must  be 
 very  different  in  kind  to  that  of  man.  Man  knows  in  many 
 cases  why  he  does  this,  and  that;  but  they  do  not  know,  and 
 their  freedom  of  choice  is  strictly  guided  by  intuition,  and 
 limited  by  endowment. 
 
 Thus  dogs,  monkeys,  horses,  elephants,  birds,  reptiles,  fishes 
 insects,  &c.,  certainly  have  a  species  of  reasoning  and  choosing 
 power,  according  to  the  respective  endowed  qualities  and  range 
 of  their  instinctive  minds.  This  endowment  and  limited  range 
 being  sufficient  for  the  creature  in  each  species,  but  not  going 
 beyond  its  ordained  powers;  and  we  must  constantly  bear  in 
 mind  that  in  all  creatures  below  man,  the  whole  of  their  doings 
 are  governed  by  this  Instinctive,  or  animal,  or  body,  or  Organic 
 Mind;  which,  even  in  its  highest  phases,  never  reaches  to  the 
 Intellectual. 
 
 As  I  have  just  said,  and  explained  more  fully  elsewhere  (see 
 "  Reason  and  Instinct  ")  animals  do  what  is  fitting  according 
 to  their  kind;  1st,  by  means  of  their  "  Instinctive  Mind^''  which 
 is  the  highest  mental  quality  they  j^ossess ;  and,  2ndly,  as 
 influenced  by  their  life-governing  power,  or  Spirit  of  Life. 
 These  two  qualities  act  strictly  together:  and  so,  by  Instinct, 
 and  by  seeing,  hearing,  smelling,  tasting,  touching,  and  their 
 
GENERAL  ILLUSTRATIONS  OF  INTELLECT,  ETC.     437 
 
 reflexes  (see  ^^  Reflex  ActioJi,''^  p.  210),  and  all  the  various  body 
 sensations  they  give  rise  to,  the  animal  is  guided,  and  ruled — 
 and  conscious,  though  the  animal  may  be  in  a  manner,  yet  it  is 
 not  in  the  same  way  as  is  man.  Moreover,  the  animal  having 
 no  intellectual  mind,  the  whole  of  its  doings  are — as  I  have  pre- 
 viously said — governed  more  entirely  by  objective  ijerceptions 
 and  subjective  sensations  than  in  the  case  of  man. 
 
 What  they  mentally  perceive,  and  what  they  consequently 
 do,  is  all  ruled  by  a  specialized  kind  of  instinct  ;  and  the  con- 
 duct and  actions  of  the  creature  are  more  completely  governed 
 involuntarily  by  the  body  sensations  than  in  man.  For 
 instance,  a  man  is  not  merely  guided  by  his  instinctive  mind 
 to  do  this,  or  that,  so  as  to  secure  the  greatest  amount  of 
 animal  benefit  in  the  shape  of  food,  or  warmth,  or  pleasure,  or 
 any  other  form  of  animal  enjoyment  ;  but  he  is  often  con- 
 strained by  various  workings  of  his  intellectual  mind,  to  check 
 maybe  the  impulses  of  his  animul  mind.  And  the  most  pro- 
 minent and  distinctive  of  these  restraints  in  man  is  his  moral 
 sense  of  duty,  and  of  responsibility.  On  the  contrary,  an 
 animal  being  scarcely  more  than  an  automaton,  has  no  sense  of 
 moral  responsibility  because  it  has  no  capacity  for  intellectual 
 ratiocination,  and  choice. 
 
 How  different  then  is  man  to  the  mere  animal  automaton. 
 A  right  thinking  man  is  guided  more  by  his  intellectual,  than 
 by  his  instinctive  mind  ;  and  feels,  not  only  an  enormous  sense 
 of  his  moral  duty,  and  responsibility,  but  knows  also  that  it  is 
 his  highest  privilege  to  be  able — if  he  chooses — to  over-ride  and 
 subordinate  to  a  very  considerable  degree,  the  automatic  action 
 of  his  animal  nature  to  the  higher  behests  of  his  intellectual 
 judgment,  will,  and  conscience.  But  in  the  highest  of  the 
 brutes,  even  although  they  possess  large  brains,  how  different 
 is  all  this  ;  for  in  them  there  is  an  entire  absence  of  the  moral 
 sense  ;  and  although  there  is  no  question  but  that  they  can  in 
 a  manner  think,  and  choose,  and  remember,  and  judge,  and 
 show  cunning,  and  have  a  capacity  even  for  mental  pleasure 
 and  pain,  still  that  in  them,  all  is  felt,  and  thought,  and  done, 
 strictly  according  to  the  sort  of  mind  bestowed  on  the  particular 
 
438  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 species  of  creature  by  God  ;  and  tliey  are  not  influenced  by 
 any  other  and  higher  motives  than  those  of  a  purely  animal 
 nature.  They  jump,  or  fly,  or  bite,  or  wag  the  tail,  or  cat,  or 
 spin,  or  build,  or  sing,  or  bellow,  or  bark,  all  for  a  bodily 
 reason,  and  pleasure,  or  use,  as  produced  either  by  involuntary 
 reflex  action  ;  or  as  set  in  motion  by  a  low  animal  perception, 
 according  to  a  limited  and  endowed  species  of  faculty  and  judg- 
 ment which  enables  all  acts  to  be  effected  in  so  far  as  they  are 
 voluntary  ;  but  they  don't  know  the  why  and  the  wherefore. 
 The  fox,  with  his  cunning,  creeps  towards  his  prey  and 
 suddenly,  having  circumvented  it,  makes  the  final  leap.  He 
 knows  where  to  go  to  find  a  pheasant,  or  a  rabbit,  and  how  to 
 get  it,  and  uses  consummate  skill,  but  the  why  and  the  where- 
 fore is  totally  unknown  to  him  in  the  way  of  constructive 
 intellectual  reasoning.  He  acts  only  according  to  his  endow- 
 ment of  Instinctive  organic  mind.  In  short,  animals  act  as 
 they  do  partly  by  automatic  reflex  action,  partly  by  endowed 
 intuition  springing  up  in  and  compelling  the  Instinctive  mind, 
 and  according  as  that  is  impressed  by  the  ^'  acquired  ex- 
 perience" of  the  individual  and  of  the  race  (as  transmitted  by 
 inheritance) — in  so  far  as  the  endowed  i^ower  of  variation  has 
 IJermitted  such  influence  to  extend. 
 
 But  in  regard  to  automatic  action  I  hope  I  need  not  caution, 
 and  assure  the  reader  that  he  must  not  think  that  by  so 
 dwelling  on  it  I  have  in  any  degree  slipped  into  the 
 Materialistic  idea,  that  every  creature  is  a  mere  chemico- 
 physical  automaton. 
 
 No  automaton  ever  made  itself,  and  endowed  itself  with 
 powers  and  faculties !  No  !  no  !  every  automaton  of  what- 
 ever kind  must  have  a  designer,  and  maker,  who  endows  his 
 handiwork  with  the  power  to  do  certain  things  and  no  other. 
 So  that  although  I  advocate  "  unconscious  action,"  (see 
 ^' Heason  and  Instinct")  as  far  as  certain  mental,  and  vital 
 processes  are  concerned,  I  nevertheless  oppose  with  all  the 
 energy  I  am  capable  of,  the  very  suggestion  of  materialistic 
 organic  self-action;  and  I  contend  that  the  acts  of  moving, 
 choosing,  and  doing  are  efl'ected  in  all  creatures  below  man. 
 
UNCONSCIOUS  PERCEPTION  439 
 
 solely  bj  an  inferior  description  of  mind  to  that  of  the  Intellec- 
 tual as  possessed  by  man  ;  and  which  lower  species  of  mind, 
 acting  according  to  God's  endowment  for  the  kind,  is  able  as 
 I  have  described,  to  perceive,  and  do,  all  that  is  requisite  for 
 the  individual.  Granted,  the  creature,  as  the  fox,  dog,  &c., 
 often  does  things  which  display  the  possession  and  action  of 
 a  kind  of  reason,  and  which  to  a  degree  we  cannot  estimate 
 may  be  of  a  dimly  conscious  kind,  still  I  think  we  may  be  quite 
 sure  that  the  consciousness  cannot  be  of  the  same  sort,  if  I  may 
 so  say,  as  that  of  man,  and  that  the  reasoning  cannot  be  free 
 intellectual  mental  action,  but  no  more  than  ^^  animal  reason  " 
 as  bestowed  on  the  species.  I  repeat,  therefore,  that  the 
 creature  perceives  and  acts,  not  because  he  can  reason  intellec- 
 tualhj,  hut  because  he  has  a  certain  instinctive  capacity  for  per- 
 ceiving and  acting  to  the  extent  God  has  ordained  as  needful  for 
 his  wants. 
 
 But  it  may  be  said  if  that  be  the  case,  and  each  organism 
 acts  only  by  a  strictly  endowed  faculty,  why  and  how  is  it  that 
 any  creature  ever  makes  a  mistake — that  is  uses  wrong  judg- 
 ment in  the  performance  of  any  of  his  acts  and  gets  drowned, 
 &c.,  in  consequence  ?  The  answer  to  this  is,  that  even  man's 
 animal  mind  often  fails  to  guide  aright.  For  example,  a  man 
 by  the  spontaneous  action  of  his  body-mind  turns  instinctively 
 from  a  savage  bull  and  runs  away,  and  even  though  aided  by 
 his  intellectual  mind,  the  judgment  of  his  instinctive,  or  body- 
 mind,  may  be  so  flustered  as  to  cause  him  to  stumble  in  jump- 
 ing the  hedge,  and  he  may  in  consequence  foil. 
 
 Therefore,  if  the  animal  acts  of  man  are  not  unerring,  even 
 though  assisted  by  his  intellect,  we  could  not  but  expect  that 
 a  less  gifted,  lower  creature  would  be  liable  to  mistakes. 
 
 Uncoiicious  Perception. — In  the  preceding  pages  I  have  so 
 often  spoken  of  "  unconscious  perception  and  action,"  (see 
 "  Unconscious  Mind,'")  that  I  will  now,  for  the  benefit  of  the 
 unscientific  reader,  dilate  somewhat  further  on  that  difficult 
 subject,  and  in  order  to  do  so,  T  must  recur  to  the  ''  Organic 
 Mind;''   and  though   in   so   doing   I  may  be  guilty  of  some 
 
440  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 tautology,  I  trust  the  reader  will  bear  with  me,  as  it  is  a  point, 
 the  full  comprehension  of  which  is  so  very  important. 
 
 *' Unconscious  "  perception,  and  power  of  action  is  then  a 
 faculty — as  I  hold— of  the  "  Organic  Mind,"  and  is  possessed 
 by  all  living  things  ivhether  plants  or  animals. 
 
 Even  man  has  it  independent  of  his  higher  faculty  of  in- 
 tellectual -  reasoning  power,  and  a  marked  instance  of  such 
 unconcious  action  is  seen  when  a  man  walks  along  the  street 
 abstract  in  thought.  He  progresses,  and  he  avoids  the  various 
 objects  he  might  run  against,  and  he  takes  the  proper  turn- 
 iugs,  and  presently  is  surprised  to  find  on  a  return  of  intellectual 
 consciousness  that  he  has  reached  his  destination.  The  fact 
 is,  therefore,  that  he  has  walked  and  guided  himself  uncon- 
 sciously by  means  of  his  organic  mind.  Another  good  example 
 of  the  working  of  this  organic  mind  in  one  of  its  uuconscious 
 displays  of  function,  is  observable  in  the  act  of  "  dressing  "  in 
 the  morning.  Your  conscious  mind  may  be  deeply  absorbed 
 in  thought,  yet  you  go  on  washing,  and  dressing  unconsciously, 
 and  perform  all  the  various  processes  in  regular  succession 
 without  thinking  of  each  one. 
 
 In  my  own  case  if  I  do  any  one  of  these  routine  acts  out  of 
 the  usual  order  of  succession,  I  at  once  become  conscious  of 
 the  mistake,  and  then  I  know  by  experience,  I  am  not  well, 
 and  that  the  irregularity  of  rhythm  has  occurred  in  conse- 
 quence. 
 
 If  well,  I  dress — as  I  expect  most  people  do — mechanically, 
 and  almost  unconsciously.  Or  to  take  another  instance — a 
 person  with  his  mind  preoccupied,  may  read  aloud,  and  go 
 through  all  the  elaborate  movements  concerned  in  articulation, 
 intonation,  and  emphasis;  also  turning  over  the  pages,  and  yet 
 may  do  all,  so  mechanically,  and  automatically,  as  not  to  know 
 what  he  has  been  reading  about. 
 
 And  thus  it  is,  I  believe,  with  all  animals  from  the  highest 
 to  the  lowest,  and  even  all  plants  from  the  highest  to  the  lowest. 
 
 2  I  am  concerned  here  only  with  the  "  unconscious  "  part  of  the  organic 
 mind:  that  of  the  conscious,  or  semi-conscious  part,  I  have  discussed 
 elsewhere.     (See  "  Unconscious  Mind.") 
 
UNCONSCIOUS  PERCEPTION.  441 
 
 They  all  possess,  as  does  man,  the  "  unconscious  faculty  " 
 (even  during  sleep)  of  respiration,  digestion,  &c.,  and  the 
 carrying  on  of  all  the  processes  composing  growth,  and 
 nourishment,  and  repair  of  the  system.  All  this  goes  on  just 
 the  same  in  them,  though  in  various  modes  and  degiees,  as  in 
 man,  and  in  a  manner  no  less  wonderful.  As  the  man's  heart 
 beats  and  his  stomach  cells  absorb  what  is  needful,  and  all  the 
 multitudinous  processes  concerned  in  existing,  go  on  without 
 his  willing  it,  or  being  conscious  of  it;  so  the  same,  or 
 analogous  functions  are  carried  on  in  all  animals  and  in  all 
 plants.  In  plants  "  the  organic  mind  "  knows  (unconsciously) 
 how  to  influence  its  cells,  and  according  to  materials  first 
 provided  in  the  ovule,  and  afterwards  by  the  earth  and  air, 
 how  to  direct  the  growth  and  form  of  the  stem,  branches,  &c. ; 
 also  hoAV  to  elaborate  the  turpentine,  the  myrrh,  the  gum, 
 the  strychnia,  or  what  else  may  be  peculiar  to  the  individual 
 kind.  And  in  the  lower  animal  creature,  as  well  as  in  the 
 higher,  the  "  organic  mind  "  also  not  only  carries  on  uncon- 
 sciously all  the  processes  needed  for  the  act  of  living,  as  cir- 
 culation, respiration,  &c.,  hut  it  goes  a  step  further,  and  hy 
 means  of  its  higher,  or  Instinctive  part  it  can  direct  the  bee 
 how  to  collect  honey  and  how  to  make  cells;  the  bird  to  build 
 its  nest;  and  it  tells  all  creatures  how,  and.  where,  to  procure, 
 and  how  to  take  proper  food;  for  in  all  these  cases  we  cannot, 
 as  I  have  argued  elsewhere,  reasonably  suppose  that  bees, 
 birds,  fish,  reptiles,  mammals — indeed  any  creature  below  man, 
 can  act  by  and  through  any  kind  of  intellectual  reasoning 
 faculty.  They  swim,  they  crawl,  they  fly,  kick,  eat,  browse, 
 &c.,  always  guided,  and  ruled,  through  the  organic  mind,  by 
 its  two  qualities  of  instinct,  and  life-giving  or  vital  force. 
 Even  in  the  highest  vertebrata  below  man — creatures  possess- 
 ing large  brains — here,  too,  it  is  the  organic  mind  that  does 
 all;  and  not  only  causes  all  the  functions  of  life  to  be  carried 
 on,  but  enables  the  creature  to  do  actions  which  simulate  the 
 highest  acts  of  man  and  look  like  the  effect  of  an  intellectual 
 reasoning  power,  although  for  reasons  already  given,  I  believe 
 fully   that  they  are   nothing    more    than  a  simulation.     The 
 
442  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 animal,  or  bird,  does  so  and  so  as  guided  by  "  animal  reason  " 
 and  Instinct;  and  as  tlie  cells  in  the  mint  plant  know  how  to 
 make  essential  oil  peculiar  to  its  kind,  but  do  not  know  why 
 they  do  it,  so  the  swallow  migrates,  he  knows  not  why.  The 
 swallow  may,  it  is  true,  be  influenced  and  guided  by  certain 
 secondary  influences  of  heat,  &c.,  as  to  starting  off  and  in 
 crossing  the  seas,  but  it  does  not  know  why  and  how,  any 
 more  than  the  mint-cells  know  how  or  why  they  act  as  they 
 do.  Certainly  it  cannot  in  either  be  by  inductive  reasoning; 
 and  as  certainly,  in  my  belief,  not  by  mere  chemico-physical 
 power  and  continuity;  so  it  must  be  by  the  "  organic  mind;" 
 and  for  myself,  I  cannot  see  but  that  if  you  say  the  swallow 
 acts  by  instinct,  or  the  "  organic  mind,"  it  is  just  as  rational 
 to  say  the  plant  acts  too  by  the  instinct  as  displayed  by  its 
 "  organic  mind."  Neither  the  swallow  nor  the  plant  is  acted 
 on  by  intellectual  reason;  so  the  mere  circumstance  that  the 
 plant  is  fixed,  and  that  the  swallow  can  fly  about,  does  not 
 alter  the  fact  that  each  is  dominated  by  a  power  it  is  uncon- 
 scious of,  and  yet  which  it  involuntarily  obeys. 
 
 The  animal,  however,  has  the  advantage  of  locomotion, 
 and  except  in  the  lowest  forms,  is  endowed  with  higher 
 powers  through  a  highly-complex  and  differentiated  nervous 
 system,  and  it  is  therefore  in  a  position  to  move  to  what  it 
 wants,  and  this  is  needful  for  all  the  higher  animals.  Some  of 
 the  lowest  ones,  however,  as  corals,  and  sea  anemones,  may 
 have  their  food  brought  to  them  by  currents  of  water,  as  do 
 plants  have  their  food  brought  to  them  by  water,  earth, 
 and  air  agency.  But  animals — all  above  the  very  lowest  — 
 must  seek  food,  which  they  do  chiefly  by  automatism,  as  set 
 .  in  action  by  the  "  unconscious  "  part  of  their  organic  mind. 
 The  locomotive  creature  needs  food — it  seeks  it;  it  needs  a 
 nest — it  makes  one;  it  needs  warmth — it  seeks  it;  it  shuns 
 cold — it  flies  from  it;  but  the  kind  of  food — nest — climate, 
 &c.,  is  all  selected  for  it  "  unconsciously  "  (as  distinguished 
 from  intellectual  conscious  reasoning)  by  its  organic  mind. 
 
 At  the  same  time  it  can  experience  pleasure — pleasure  from 
 eating,  and  pleasure  from  care  of  its  young,  from  the  song  of 
 
UiVCONSCIOLS  PERCEPTION.  443 
 
 its  mate,  and  so  on.  It  can  exercise  memory;  and  in  the 
 higher  animals — as  the  dog — can  show  joy,  affection,  obe- 
 dience, anger,  fear;  and  exhibit  apparent  motives,  and  conduct, 
 which  almost  look  as  if  springing  from  reason.  But  still  it 
 is  all,  even  in  the  dog,  but  the  higher  working  of  the  "  organic 
 mind." 
 
 There  is  no  evidence  of  intellectual  consciousness  and  power 
 of  ideation  such  as  is  the  privilege  of  man  to  possess  and  use, 
 for  if  the  dog  had  really  and  indeed  the  intellectual  conscious- 
 ness and  faculties  some  people  would  attribute  to  him,  the 
 ways  of  dogs  would  be  more  like  the  ways  of  men  than  they 
 are,  and  also  some  form  of  articulate  speech  by  the  dog, 
 would — as  T  have  already  argued — certainly  result.  (See 
 "  Language^)  And  I  say  "  certainly  "  because  I  do  not  my- 
 self believe  that  intellectual  ideation  could  occur  without  some 
 kind  of  articulate  speech  being  an  accompaniment  of  it,  any 
 more  than  I  believe  that  intellectual  speech  could  occur  without 
 intellectual  ideation.  The  dog  and  other  brutes  and  creatures 
 can,  as  I  have  admitted,  reason  in  a  manner  (see  p.  254.) 
 They  can  plan  to  circumvent  their  prey,  or  escape  from  theii" 
 enemies,  and  can  show  memory,  cunning,  judgment,  choice,  &c., 
 in  the  exercise  of  their  faculties  of  swimming,  jumping, 
 making  nests,  combs,  &c.,  so  as  to  successfully  achieve  the 
 object  that  they  have  the  endowment  to  accomplish.  Let  a  bee 
 meet  with  any  unwonted  obstacle  in  the  construction  of  its 
 comb  and  it  will  find  means  to  obviate  it,  but  this  is  not  done 
 by  intellectual  judgment  such  as  enables  the  engineer  by  means 
 of  close  study  to  build  a  bridge  on  a  difficult  site,  and  to  scien- 
 tifically calculate  the  strength  of  materials  to  bear  strain,  and 
 to  estimate  the  true  value  of  curves,  angles,  <fcc.  And  I  may 
 add,  the  engineer  uses  iron,  stone,  &c.,  which  are  things  foirign 
 to  his  body.  But  the  bee  secretes  the  wax  from  its  own  body, 
 and  thus  provided,  and  endowed  by  the  Creator  with  the  neces- 
 sary instinct,  it,  without  drawings  and  plans,  or  rules  and 
 plummets,  &c.,  builds  works  as  complete  for  their  use  as  man 
 with  all  his  intellect  ever  did.  And  why  and  how  ?  Because 
 God  endowed  the  bee  with  the  gift  of  the  ''  Organic  Mind  "  in 
 
444  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 its  two  properties,  vital  and  instinctive,  whereby  it  can  do  all 
 the  acts  of  living,  flying,  building,  &c.,  natural  to  it,  just  as  nian 
 can  do  a  thousand  things  natural  to  him  without  reasoning,  and 
 merely  by  the  instinctive  part  of  his  organic  mind,  and  without 
 using  his  intellectual  mind.  Thus  a  man  goes  to  his  dinner,  or 
 to  romp  with  his  child,  or  goes  to  try  and  capture  wild 
 animals,  birds,  or  fish,  not  because  his  intellect  prompts  him — 
 maybe — but  because  he  derives  a  natural  pleasure  therefrom, 
 the  same  as  does  any  lower  creature  from  eating,  playing  with 
 its  young,  or  trying  to  catch  prey.  Granted,  the  man  may  eat 
 his  dinner  because  he  may  reflect  that  if  he  does  not  he  may 
 starve,  or  he  may  consider  that  it  will  please  his  child  to  go  to 
 play,  or  he  may  go  to  kill  game  because  he  wishes  to  eat  it, 
 or  sell  it.  But  does  a  man  (unless  in  illness)  eat,  because  he 
 reflects  that  if  he  does  not  he  will  die  of  starvation,  or  does  he 
 play  with  his  child  always  for  intellectual  reasons,  or  kill  game 
 for  an  intellectual  utilitarian  purpose  ?  Does  he  not  rather  in 
 many  instances  do  all  these  acts  by  natural  impulse,  and  to 
 obtain  natural  pleasure  ?  And  so  also  in  doing  them  does  he 
 not  often  act  as  instinctively  as  does  the  intellectually  uncon- 
 scious infant,  when  it  turns  to  the  privileged  gift  provided  for 
 it  in  the  mother's  bosom  ;  or  as  when  the  sheep  grazes.  Man 
 does  not  reason  in  eating  his  dinner  about  the  way  to  his  mouth, 
 or  in  playing  when  he  throws  the  ball  he  does  not  reason 
 about  gravitation,  or  catch  it  by  reasoning  on  distance,  rate, 
 and  force  of  impulsion,  &c.  Nor  does  he  reason  if  the  wild 
 boar  turns  to  tusk  him.  No!  he  acts  in  all  such  things 
 by  his  organic  mind  and  instinct,  and  not  by  intellectual 
 reasoning.  And  so  acts  the  bee,  the  beaver,  the  bird,  the 
 dog,  &c. 
 
 And  so  perfectly  is  the  organic  mind  constituted,  that  such 
 acts  as  those  above  named,  as  well  as  others  needful  for  the 
 benefit  of  the  creature,  give  pleasure  in  their  execution.  The 
 dog's  stomach  cells  for  example,  appreciate  through  the  organic 
 mind  what  food  is  fitting,  and  eating  gives  pleasure.  And  in 
 the  same  way  the  infant  "  coos  "  at  his  mother's  breast,  not  on 
 account  of  any  intellectual  gratification,  but  because  its  body 
 
RECAPITULATION.  445 
 
 sense  or  organic  mind  is  gratified.  So  too  the  dog  licks  his 
 master  for  pleasure  or  gratitude,  he  hangs  his  head  in  dejection 
 or  in  disappointment,  or  in  pain;  he  is  sprightly,  his  eyes 
 sparkle,  he  wags  his  tail  and  barks  when  joyous,  or  he  sets  his 
 limbs,  depresses  his  tail,  snarls,  and  his  eyes  flash  with  anger, 
 when  in  a  rage.  All  these  actions,  be  it  noted  however,  are 
 natural  to  him  in  his  behaviour  to  his  own  kind,  and  are  no 
 real  signs  of  the  possession  of  intellect.  But  it  may  be  said 
 that  the  dog  is  not  gratified  in  an  animal  sense — as  by  eating — 
 when  his  master  smiles  on  him,  and  that  in  such  case  he  must 
 be  intellectually  pleased.  No  !  it  is  not  his  stomach  cells  in 
 that  instance  that  are  gratified,  but  it  is  just  as  much  his  Organic 
 mind  that  is  pleased.  The  dog  remembers  his  master  feeding 
 him  or  stroking  him  {analogous  to  licking  hy  his  fellow),  or 
 playing  with  (as  do  his  fellows  romp  with  hini),  or  taking  him 
 for  a  run.  And  conversely  he  knows  that  if  his  master  looks 
 angry  (the  reverse  of  the  smile)  he  may  get  punished — 
 (analogous  to  being  bitten  and  worried  by  his  fellows.)  And 
 I  would  wish  to  draw  particular  attention  to  the  fact  that  these 
 gratifications  or  punishments  simulate  those  as  above  indicated 
 which  he  can  derive  from  associating  with  his  kind,  and  in 
 doing  which  he  shows  similar  manifestations  of  joy  by  the 
 wagged  tail  ;  fear,  or  disappointment  by  the  depressed  tail,  &c. 
 So  that  in  my  opinion  lovers  of  dogs  attribute  mental  intel- 
 lectual qualities  to  the  dog  which  it  does  not  feel  as  such,  and 
 which  can  be  accounted  for  in  the  way  I  have  indicated,  and  as 
 being  no  more  than  the  exhibition  of  the  natural  faculties  of 
 the  dog's  Instinctive  or  non-intellectual  mind. 
 
 Recapitulation. — I  am  quite  aware,  however,  notwithstand- 
 ing all  I  have  said,  that  a  whole  host  of  instances  may  be  cited 
 to  support  a  belief  in  the  possession  of  intellect  by  animals. 
 To  mention  a  few.  There  are  the  marvellous  doings  of  bees, 
 ants,  silk-worms,  and  other  insects — the  making  of  nests  and 
 habitations  by  various  creatures — the  choosing  of  a  leader  by 
 flights  of  birds,  and  by  herds — the  placing  of  sentinels — the 
 strict  rules  of  the  rookery,  which  no  rook  dare  infringe  with- 
 out punishment  — the  stratagems  used  in  capturing  prey,  and 
 
446  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 avoiding  enemies — the  distances  some  animals  are  said  to  go 
 to  procure  favourite  food — the  judgment  used  as  to  avoiding 
 danger  and  seeking  safety — in  not  attempting  what  is  beyond 
 their  powers,  and  much  more  ;  but  in  all  this  I  hold,  that  it  is 
 an  animal  instinctive  power,  a  body  mind  and  not  an  intellec- 
 tual one  that  is  employed,  and  tliat  all  these  powers  are  intuitive 
 and  endowed.  See  the  little  chicken  of  a  few  hours  old  !  what 
 wonderful  powers  and  endowments  it  displays  !  And  so,  too, 
 of  many  creatures  who  manifest  all  the  powers  of  their  parents 
 iu  a  very  short  time  after  birth  ;  and  we  have  no  evidence  of 
 there  being  any  "  schools  "  for  teaching  as  to  selection  of  food, 
 running,  flying,  jumping,  taking  prey,  singing,  making  love, 
 building  nests  ;  or  of  any  matrons  to  give  instruction  in  the 
 l)atient,  laborious  and  self-sacrificing  rearing  of  the  young  by 
 the  parents. 
 
 But  though  there  may  be  absence  of  intellect  in  animals, 
 vet  thev  possess  senses  and  endowmeyits  we  can  scarcely  con- 
 ceive and  realize  the  power  and  extent  of. 
 
 A  few,  however,  we  do  know,  though  there  may  he  many  we 
 are  quite  ignorant  of.  What  we  do  know,  are  the  exalted 
 powers  of  sight,  smell,  hearing,  and  touch. 
 
 Cast  a  dead  fish  on  the  water,  or  kill  an  animal  in  a  hot 
 climate  ;  and  a  gull,  or  a  vulture,  not  previously  perceptible  to 
 your  eye,  will  quickly  appear,  so  keen  and  far-reaching  is  the 
 sight  of  these  birds.  But  I  need  not  multiply  instances,  as 
 others  will  occur  to  the  reader,  though  I  will  just  remind  him 
 of  the  extraordinary  faculty  by  which  a  dog  can  follow  his 
 game  by  scent  ;  and  the  faculty  by  which  it  is  said  the  bee 
 can  fly  straight  back  to  its  hive  after  its  wanderings.  (See 
 '•  Instinct  of  Direction'') 
 
 In  fine,  then,  I  insist  that  all  the  acts  any  creature  in  the 
 whole  range  of  the  animated  creation  below  man,  can  do,  are 
 efi'ected,  not  by  intellectual  reasoning,  but  by  an  endowed 
 intuitive  faculty.  From  the  single-celled  yeast  plant,  through 
 all  grades  of  plants  and  animals  up  to  the  highest  brute,  all  is 
 effected  by  the  Organic  Mind  in  its  several  endowments. 
 
 In  what  creature — if  any — this  mind  first  becomes  so  exalted 
 
EVOLUTIONISTS  VIEW.  447 
 
 (and  with  correlative  increase  of  the  differentiated,  and  en- 
 larged nei'voiis  system)  as  to  give  rise,  possibly,  to  a  capacity 
 for  a  kind  of  conscious  pleasure,  pain,  &c.,  I  cannot  pretend  to 
 guess  ;  all  I  do  say  is,  that  there  must  he,  an  absence  of  intel- 
 lectual reasoning  power  ;  and  absence  of  intellectual  enjoy- 
 ment of  pleasure  ;  an  absence  of  intellectual  fear  of  death,  and 
 so  on  ;  or,  as  I  have  argued  elsewhere,  animals  would  be  more 
 like  man — nevertheless,  there  is  a  dim  kind  of  reasoning 
 power,  a  kind  of  enjoyment  of  pleasure  in  eating,  running, 
 Hying,  &c.,  an  instinctive  fear  of  death,  and  so  on,  but  there  is 
 no  intell<jct.  The  animal  does  not  know  why  it  does  this  or 
 that,  why  it  likes  eating,  or  playing  with  its  pups,  or  building 
 nests,  or  why  it  avoids  danger,  &c.  But  though  things  are 
 done  with  some  degree  of  choice,  judgment,  memory,  stratagem, 
 in  procuring  food,  guiding  itself  in  going  about,  making  love, 
 fighting,  playing,  hunting,  building,  &c.,  still  all  it  does  is 
 without  its  knowing  the  why  ?  and  the  how  ?  and  it  is  most 
 important  to  reflect,  that  if  it  did  know  the  "  why  "  and  the 
 "how,"  through  intellectual  apprehension,  and  reasoning,  it  is 
 fair  to  suppose  the  lower  creatures  would  improve  in  their 
 minds  and  doings  ;  hut  they  do  not.  The  dog,  and  the  monkey 
 — equally  with  the  fly — does  not  Jznow  wliy  it  is  fond  of  eating, 
 iL'liy  it  makes  love,  ichy  it  avoids  death.  It  exercises  no  intel- 
 lectual reason  in  doing  any  one  of  these  things,  and  does  not 
 "improve"  in  any  of  its  ways.  It  merely  acts  according  to 
 the  promptings  of  the  instinctive  part  of  its  organic  mind  ;  and 
 where  choice  comes  into  play,  it  merely  acts  according  to  the 
 degree  of  animal  reason  bestowed  on  it  by  the  Creator.  And 
 this  is  clearly  seen  in  the  young  creature,  which  in  a  few  hours, 
 or  days,  or  months,  is — according  to  its  kind — possessed  of  all 
 the  faculties  and  attributes  of  its  parents  ivithout  having  to 
 learn. 
 
 Evolutionist's  View. — But  looking  at  another  phase  of  the 
 question,  the  Evolutionist  may  say,  that  the  difference  between 
 man's  reason,  and  the  brute's,  is  only  one  of  degree — that 
 man's  mind  has   "  evolved  "  to  what  it  is,  and  that  the  brute's 
 
448  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 mind  is  of  the  same  "sort"  as  man's,  though  it  has  not 
 "  evolved  "  so  high. 
 
 Now,  if  you  only  speak  of  the  animal  acts  of  eating,  walk- 
 ing, making  love,  fighting,  playing,  hunting,  &c.,  I  quite 
 grant  that  the  difference  between  the  natural  prompting,  and 
 mode  of  carrying  them  out,  is  much  the  same  in  man,  as  in  all 
 animals,  and  varies  according  to  their  graduated  endowments 
 in  the  scale  of  creation. 
 
 But  here  will  recur  to  our  minds.  Dean  Alford's  remarks  on 
 the  difference  between  "  the  animal  soul,"  and  the  "  spirit  of 
 man  "  (see  " /Spzn'i "),  in  which  article  it  is  pointed  out  that 
 tinimal  though  man  may  be  in  bodily  structure  and  functions, 
 the  difference  between  him  and  the  brutes  mentally  is  really, 
 one  not  simply  of  degree  ;  it  is  one  of  absolute  difference. 
 Man  is  an  animal  ;  but  he  is  more  :  he  is  the  habitation  of  an 
 intellectual  reasoning  Spirit.  True  !  he  may  act  like  an  un- 
 intellectual  being  in  hosts  of  ways — and  to  mention  one,  drawn 
 by  the  master-hand  of  our  greatest  English  Poet — 
 
 "  O  that  men  should  put  an  enemy  into  their  mouths,  to  steal  away  thsi 
 brains  !  that  we  should,  with  joy,  revel,  pleasure,  and  applause,  transform 
 ourselves  into  beasts."     {Othello.) 
 
 Again,  Shakespeare  says  of  drunkenness — 
 
 "To  be  now  a  sensible  man;  by-and-by  a  fool;  and  presently  a  beast ? 
 O  strange ! " 
 
 And  it  is  a  fact,  that  man  when  intoxicated  is  as  a  beast — for 
 at  a  certain  stage,  though  he  may  be  able  to  walk  and  bellow  ; 
 he  cannot  reason  in  an  intellectual  manner.  But  yet  the 
 sober  man — and  the  man  especially  whose  intellectual  mind  is 
 "  spiritualized"  is  as  much  above  the  beast — the  monkey  or  the 
 Jog — as  the  angel  is  above  the  man. 
 
 Spiritualized  Mind. — Now  let  not  the  Materialist  misunder- 
 stand the  meaning  of  the  word  "  spiritualized,"  which  I  have 
 just  used,  and  which  I  know  he  will  object  to.  I  will  explain 
 what  I  mean  by  it.  I  mean  the  man  or  woman,  in  whom  the 
 body-mind  (animal,  or  organic  mind)  as  far  as  the  "  will "  is 
 concerned,  has  been  brought  into  subjection  to  the  intellectual 
 mind,  or  mind  of  the  spirit,  in  so  far  as  his  or  her  nature  per- 
 
SPIRITUALIZED  MIND.  449 
 
 in  its  according  to  its  constitution,  and  the  inherited  powers  and 
 taints  handed  down  "from  the  third  and  fourth  generation." 
 
 To  illustrate  this  as  between  the  man,  and  the  brute,  we 
 might  take  any  one  of  the  qualities  which  by  resemblance^ 
 appear  to  be  in  common  between  man  and  the  animal,  and  I 
 select  the  quality — love — a  quality  which  in  its  most  exalted 
 development,  is  one  of  the  most  pure  and  spiritual  possessed 
 by  man. 
 
 Spiritualized  or  Intellectual  love  is  the  love  arising  by  the 
 prompting  and  reasoning  of  the  intellectual  mind,  or  spirit. 
 But  what  is  it  that  constitutes  the  difference  between  animal 
 love,  and  spiritualized  love  ?  What  is  it  that  so  differently 
 affects  and  animates  the  man  as  distinguished  from  the  mere 
 animal  ? 
 
 Why,  the  enormous  difference  consists  in  this, — that  it  is  not 
 simply  the  outward  form,  and  beauty  of  the  admired  (or  be- 
 loved) that  bewitches  ;  for,  in  a  given  instance,  there  may  be  a 
 complete  absence  of  personal  beauty  ;  but  it  is  rather  in  the 
 highest  sense,  that  the  intellectual  mind  of  the  lover  is 
 captivated  by  the  virtues,  intellect,  and  accomplishments  of 
 the  loved  one. 
 
 In  both  man  and  w^oman,  it  is  moral  qualities — character, 
 disposition,  amiability  of  temper,  high  sense  of  religion,  love  of 
 truth  ;  justice  ;  mercy  ;  charity  ;  modesty  of  spirit  ;  honour  ; 
 devotion  to  duty  ;  earnestness  ;  chastity  ;  candour  ;  patience ; 
 courage  ;  kind-heartedness  ;  sympathy  ;  consideration  for 
 others;  constancy;  unselfishness — and  the  like,  that  most  truly 
 kindle  admiration.  Then  there  is  in  the  woman,  gentleness, 
 grace,  self-sacrifice,  besides  a  hundred  other  mental  qualities 
 in  both  too  numerous  to  mention.  So  that  it  is  not  simply 
 pretty  eyes,  or  a  handsome  face,  or  elegant  figure  that  securely 
 attract,  but  it  is  the  attributes  rather  of  the  intellectual  mind, 
 or,  as  the  old  expression  was,  the  qualities  of  the  "  head  and 
 heart "  that  kindle  and  enchain  "  spiritualized  love "  before 
 marriage,  and  the  most  certainly  secures  it  in  wedded  life — a 
 kind  of  love,  which  when  worthily  bestowed,  binds  heart  to 
 heart  so  surely,  that  a  happiness  results,  which  neither  faded 
 
450  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 charms    can    diminish,     nor    seas     divide,     nor    death,     nor 
 time. 
 
 Then  there  is  too,  the  pure  and  beautiful  intellectual  spiri- 
 tualized love  of  Father,  Mother,  Child,  Sister  and  Brother, 
 and  the  love  of  friends. 
 
 The  poor  brute  knows  nothing  like  this.  He  may,  it  is  true, 
 show  pleasure  in  associating  with  certain  familiar  dogs,  &c.  ; 
 and  a  kind  of  sorrow  if  parted  by  death,  or  otherwise,  from 
 companions  :  but  these  feelings  are  instinctive  in  many 
 animals  in  greater  or  less  degree  \  and  as  I  maintain,  they 
 cannot  be  felt  intellect\ially  in  the  same  way  as  by  man,  or  we 
 should  have  such  creatures  reasoning,  and  doing  more  like  man 
 than  is  the  fact. 
 
 It  may  be  suggested  that  there  is  not  much  intellectual 
 spiritualized  love  amongst  the  poor;  but  from  ample  expe- 
 'rience  in  the  earliest  part  of  my  practice,  I  can  assure  the 
 reader,  that  I  have  witnessed  certainly  as  much  devoted  and 
 self-sacrificing  love  amongst  the  poor  and  uneducated  as 
 amongst  the  rich  and  accomplished. 
 
 Then  as  to  the  minds  of  savages.  I  think  savages  are  de- 
 graded men,  or  that  they  are  varieties  of  man,  according  to 
 God's  will.  But  it  is  quite  certain  that,  savage  and  degenerate 
 though  they  may  be,  they  are  infinitely  higher  in  the  scale  of 
 Creation  than  any  brute,  and  that  they  all  possess  faculties 
 capaUe  of  being  developed,  as  no  brute's  is  capable. 
 
 Reflections. — Let  us  now  pause  for  a  few  moments  in  the 
 general  argument,  and  make  some  reflections  on  the  fore- 
 going. 
 
 The  first  thing  I  would  remark  is  that,  to  my  view,  this 
 capacity  of  the  human  mind  of  achieving  spiritualization,  or 
 exalted  intellectual  feeling,  and  ratiocination — whether  of 
 love,  or  any  other  high  mental  faculty  or  attribute — is  the 
 surest  proof  of  its  divine  origin,  and  of  man  being  made,  as 
 we  are  told,  in  God's  image;  and  I  hold  that  unless  such 
 mind  had  been  made  by  a  Supernatural  power,  it  would  not 
 be  capable  of  entertaining  and  carrying  into  effect  such 
 ideas  as  those  of  intellectual  love — intellectual  friendship — 
 
REFLECTIONS.  45 
 
 intellectual  generosity,  &c.,  and  the  actions  called  up  thereby; 
 and  certainly,  not  of  conceiving  and  acting  on  such  even 
 higher  ideas  as  those  of  Righteousness,  and  Worship  of  God, 
 actions  of  mind  that  we  have  no  reason  to  believe  are  pos- 
 sessed in  the  faintest  degree,  by  any  creature  but  man. 
 
 Nor  can  there,  I  think,  be  any  doubt  entertained  by  a 
 common-sense  person,  than  that  mental  communion  with  God 
 is  the  highest  act  and  privilege  of  the  human  mind.  (Refer 
 Romans  viii.  4,  0,  6.) 
 
 To  show  the  power  possessed  by  the  mind  when  spiritual- 
 ized in  its  higher  faculties,  we  know  that  a  man  can,  by  exer- 
 cising such,  rise  superior  to  sorrow,  suffering,  pecuniary  ruin, 
 or  even  the  fear  of  death;  and  that  a  sure  belief,  and  reliance 
 in  God's  love,  justice,  and  mercy  will  enable  a  man  to  bear 
 (in  a  different  way  to  mere  stoicism)  anything  that  the  con- 
 tingencies of  life  may  bring  to  him,  or  to  do  anything  that 
 conscience  and  duty  and  affection  appear  to  demand  the  per- 
 formance of,  by  his  voluntary  will. 
 
 True,  the  bull-dog,  or  tiger — down  even  to  the  little  hum- 
 ming-bird— may  for  personal  benefit  of  many  kinds  sub- 
 ject itself  to  pain,  and  inconvenience;  or  even  sacrifice  its 
 life  in  defending  its  young,  &c. ;  but  if  it  does  such  things, 
 they  take  place  simply  as  a  result  of  the  carrying  out  of  the 
 behests  of  its  Instinctive  mind,  and  are  not  in  the  least  brought 
 about  by  deliberate  reasoning  as  prompted  by  the  feelings,  or 
 motives,  of  an  intellectual  spiritualized  sense  of  duty,  or  love,  or 
 devotion  to  others,  or  of  principle  carried  out  even  to  the  death. 
 
 No  !  the  animal  has  no  intellectual  sense  of  duty,  or  of  love 
 for  its  young,  or  of  the  fear  of  death,  or  of  future  judgment, 
 &c.,  and  it  acts  as  it  does,  not  from  a  desire  to  do  its  duty,  or 
 to  fulfil  a  moral  obligation,  but  it  simply  acts  according  to 
 instinct.  Man,  on  the  contrary,  often  acts  by  his  reason  even 
 in  opposition  to  his  animal  instinct. 
 
 But  the  Sceptic  may  say,  that  man,  though  possessing  this 
 intellectual  mind  (which  on  my  view  is  peculiar  to  his  race) 
 does  not  even  when  cultured  always  show  spiritualized 
 qualities. 
 
 G  g  2 
 
452  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 Exactly  so,  Sceptic  !  The  intellectual  micd  can  only 
 become  spiritualized  by  the  choice  of  its  own  will.  (See 
 "  Grace;'  '' Freewill;'  Vol.  V.) 
 
 According  to  the  determination  of  its  individual  will,  a 
 human  mind  may  by  reflection  become  spiritualized;  or  on  the 
 contrary,  it  may  become  degraded  and  unspiritual;  according 
 to  whether,  as  in  the  former  case,  it  adopts  belief  in  God, 
 and  in  Christ  and  His  teaching ;  or  as  in  the  latter,  it  dwells 
 only  on  the  things  of  this  world,  and  on  animal  fleshly  plea- 
 sures; or— I  would  add  most  emphatically — according  as  it 
 revels  hy  choice  in  the  pride  of  intellectual  enjoyments  as  mere 
 exercises  of  reason,  and  apart  from  God;  and  thinks,  and 
 believes,  nothing  of  Him,  and  of  the  life  to  come  after  this. 
 And  I  would  say  further— although  it  is  trenching  on  the 
 larger  discussion  of  this  subject  in  the  fifth  volume — that  the 
 intellectual  mind  or  spirit  of  man,  being  in  the  opinion  of 
 believers  his  immortal  part;  that  whatever  the  choice  of  a  man 
 may  be — whether  towards  righteousness,  or  the  reverse — his 
 spirit  will  exist  after  this  life  has  ceased,  and  according  as  it 
 has  in  this  life  been  "  spiritual;'  or  "  mispiritual ;  "  so,  in  the 
 next  world  it  will  be  "  spiritual "  or  "  unspiritual ;  "  and, 
 therefore,  either  be  permitted  to  rejoice  in  the  presence  of 
 God,  or  will  be  banished  to  the  abode  of  the  "  unspiritual " 
 and  the  "  unrighteous." 
 
 Moral  Qualities  attributed  to  Animals. — We  will  now 
 leturn  to  animals,  and  in  doing  so  I  am  quite  prepared  to  know 
 that  a  fond  owner  of  a  dog  may  say  that  her  pet  certainly 
 possesses  many  of  the  qualities  I  have  enumerated  as  being 
 solely  intellectual  qualities;  such  as  afiection,  good  temper, 
 devotion  to  duty,  patience,  earnestness,  courage,  constancy, 
 gentleness,   tact,  and  even  an  apparent  sense  of  justice. 
 
 Granted,  the  semblance  of  some  of  these  qualities  to  those 
 possessed  by  men  and  women ;  but  then  some  of  these  quali- 
 ties of  a  certain  sort,  are  necessary  constituents  of  the  hody- 
 mind  in  animals — especially  in  such  as  associate  in  flocks  and 
 ter(U — iu   order    to    secure  peaceable   conduct   towards    one 
 
MORAL  QUALITIES  ATTRIBUTED   TO  ANIMALS.       453 
 
 another,  and  for  other  reasons,  an  outline  of  which  I  have 
 given  in  "  Social  Instincts ; "  but  I  hold  that  to  whatever 
 extent  animals  possess  these  qualities,  they  are  no  more  than 
 part  and  parcel  of  their  Instinctive  minds,  and  cannot,  as  in 
 man,  be  felt  and  acted  on  as  spiritualized  motives,  feelings, 
 and  actions. 
 
 Communities  of  animals  must  either  have  endowed  instincts 
 to  guide  them  in  their  conduct  towards  each  other,  or  intellec- 
 tual reason  to  so  guide  them — either  the  one  or  the  other — 
 and  I  believe  we  may  be  quite  sure  they  have  not  the  latter. 
 No  one,  I  think,  who  will  fairly  consider  my  arguments  as  to 
 the  non-possession  by  animals  of  the  power  of  intellectual 
 abstract  ideation  (see  page  246)  will  believe  that  the  quali- 
 ties under  discussion,  can  be  felt  by  dogs,  horses,  monkeys, 
 &c.,  in  the  same  manner  as  by  men  and  women  :  as  their 
 minds  must  be  so  diiferently  constituted  to  that  of  man. 
 
 If  monkeys,  dogs,  &c.,  could  conceive,  reason  upon,  and 
 feel  these  qualities  in  the  same  manner  as  do  men  and  women 
 as  intellectual  abstract  ideas,  they  would  certainly  soon  rise 
 higher  in  the  scale  of  creation.  They  would  not  continue  in 
 their  2^re sent  loidy  state.  Because  if  they  could  conceive  the 
 abstract  idea  of  love — justice — strength — duty,  &c.,  like  man, 
 and  not  simply  according  to  their  limited  endowments,  they 
 would  be  able  to  realize  a  just  idea  of  their  own  faculties, 
 and  strength. 
 
 If  a  horse  or  an  elephant  could  form  such  an  abstract  idea 
 as  "  I  love  my  master,"  or  "  I  hate  my  master,"  he  would  be 
 an  intellectual  reasoning  animal;  and  if,  in  addition,  animals 
 were  able  in  some  way  to  communicate  intellectual  ideas  to 
 their  kind — as  many  people  think  they  can — and  as  I  myself 
 believe  they  can  in  regard  to  animal  ideas — why  then  elephants 
 and  monkeys,  and  horses  and  dogs,  wonld  very  soon  show  us  by 
 their  actions,  that  they  did  possess  the  power  of  reasoning, 
 other  than  that  which  according  to  their  natural  endowments 
 I  admit  them  to  have.  For  example,  horses  and  elephants 
 would  ages  ago,  have  got  to  know  that  they  had  only  to  lie 
 down — in  opposition  to  the  wishes  of  man  when  urged  to  put 
 
454  SCIENCE  A  STRONGHOLD  OF  BELIEF 
 
 out  their  strength  for  his  use — that  is,  to  show  constant 
 obstinacy — to  bear  some  beating  with  fortitude,  and  to 
 kick,  bite,  rear,  &c.,  unintermittingly,  and  man  would  have 
 found  it  impossible  to  use  them  as  beasts  of  burden,  &c. 
 
 But  the  dog  enthusiast  may  still  hold  out,  and  persistently 
 maintain  that  his  pet  for  certain,  can  entertain  and  act  on  such 
 moral  ideas  and  motives  as  those  already  mentioned  ;  and  also 
 such  as  those  of  responsibility,  honour,  &c.  Now  I  am  quite 
 prepared  to  admit  that  many  tales  may  be  brought  forward  to 
 support  a  theory  that  dogs  do  possess  such  ideas  and  motives  ; 
 but  in  tracing  them  out,  I  think  it  will  be  found,  that  acts 
 which  look  like  the  outcome  of  intellectual  ideation  really  spring 
 from  a  very  different  source.      (See  also  pp.  248,  253.) 
 
 Take  the  case  of  a  dog  in  a  cart  ;  or  a  dog  in  a  house.  In 
 each  instance  the  dog  in  the  absence  of  his  master  will  resist 
 an  intruder.  But  in  my  opinion,  this  does  not  arise  from  an 
 intellectual  sense  of  responsibility,  or  duty ;  but  from  a 
 mixture  of  causes.  1st.  The  dog  is  as  suspicious  of  a  strange 
 man  as  he  would  be  of  a  strange  dog  entering  his  domain 
 (analagous  to  his  natural  kennel  in  the  woods).  2ndly.  He 
 has  been  taught  to  resist  intruders.  3rdly.  By  his  companion- 
 ship with  his  master,  he  has  got  instinctively  to  regard  all 
 things  in  the  cart  or  house  just  as  he  would  regard  the  sur- 
 roundings of  his  own  kennel,  and  resist  their  being  meddled 
 with  accordingly.  4thly.  His  memory  tells  him  to  keep  in 
 view  the  awarding  smile,  or  frown  of  his  master,  according  to 
 his  performance  of  the  care-taking  duties  he  has  been  taught 
 to  execute. 
 
 I  give  this  as  an  instance  of  how  one  may  explain  away 
 these  kind  of  difficulties. 
 
 Why  if  a  dog  was  able  to  conceive  such  a  high  moral  sense 
 as  that  of  "  responsibility,"  or  of  duty,  there  can  be  no  reason 
 why  be  should  not  "  have  evolved  "  a  host  of  other  cognate 
 ideas,  and  principles. 
 
 To  take  one  as  an  instance — freedom  !  Why  should  it  be, 
 that  if  a  dog  is  so  mentally  exalted  as  to  be  able  to  feel  in- 
 dividual "  responsibility,"  he  should  not  feel  also  the  degrada- 
 
MORAL  QUALITIES  ATTRIBUTED  TO  ANIMALS.       455 
 
 tioa  of  his  slavery,  and  resolve  to  incite  other  dogs  to  baud 
 together  to  throw  off  the  humiliation  of  servility  to  man  ? 
 Why  should  it  not  be  that  among  so  many  "  clever "  dogs, 
 a  canine  Spartacus  should  arise  ?  And  if  by  their  possession 
 of  intellectual  ideas,  and  power  of  communicating  them  to  their 
 fellows,  such  a  revolt  did  take  place,  it  would  not  be  one  whit 
 more  foolish  than  many  human  insurrections  that  have 
 occurred  !  And  I  suppose  the  most  ardent  advocate  of  dogs' 
 "  abilities  "  would  not  go  so  far  as  to  say  that  dogs  remain 
 docile  and  obedient,  because  they  foresee  that  a  revolt  would 
 be  unwise,  and  hence  that  they  are  more  sensible  than  many 
 men  have  been,  who  have  initiated,  and  carried  out  disastrous 
 revolutions  ! 
 
 To  illustrate  further  the  seeming  possession  of  intellectual 
 language  and  ideation  by  animals,  and  their  performance  of 
 noble  actions  in  consequence  ;  let  us  take  the  case  of  the  farm- 
 yard cock,  who  has  found  a  tit-bit,  and  calls  a  hen  to  come  and 
 eat  it,  instead  of  taking  it  himself.  The  act  looks  like  one 
 resulting  from  a  high  intellectual  capacity,  and  capability  of 
 showing  nobility  in  "  deeds  of  generosity,  self-denial,  and 
 politeness."  But  is  it  so  ?  Is  it  not  rather  a  stratagem 
 brought  about  by  the  only  kind  of  mind  the  bird  possesses,  the 
 animal,  and  is  an  act  done  simply  to  get  the  hen  near  him  r 
 Indeed,  I  have  over  and  over  again  on  the  hen  coming  near, 
 seen  the  cock  gobble  up  the  morsel  himself. 
 
 If  it  were  an  intellectual  act,  then  indeed  it  would  show  so 
 high  a  stage  of  mental  faculty,  that  there  would  be  no  reason 
 why  fowls  should  not  he  as  intellectually  high-minded,  and 
 able,  as  man  himself,  and  consequently  that  they  ought  on 
 evolution  principles  (as  birds  have  lived  longer  than  man  on 
 this  earth)  to  be  more  cultivated  and  civilized  than  he  is  1 
 
 But  instinctive  acts  of  the  above  kind  wrongly  interpreted, 
 have  led  many  persons  to  form  wrong  deductions.  And  thus 
 it  is  as  to  numberless  acts  of  the  dog,  which  to  a  kind  master 
 or  mistress  look  like  high  intellectual  acts,  but  are  simply 
 instinctive  animal  selfish  ones.  For  example,  dogs  can  feel 
 pleasure,  as  we  often  see  by  their  signs  of  joy  at  meeting  their 
 
456  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 kind,  and  by  their  gambols.  We  know  too,  they  can  feel  pain. 
 Now  amongst  animals  that  associate  in  numbers,  there  can  be 
 no  question  that  amongst  themselves,  there  are  rules  of  con- 
 duct which  are  instinctive,  which  lead  them  to  do  this,  or  that, 
 to  please  tbeir  fellows,  and  to  contribute  to  the  peace  and  wel- 
 fare of  the  society  ;  for  each  one  knows  instinctively,  that  if 
 he  does  not  comport  himself  according  to  "the  rules,"  he  will 
 be  punished  by  his  kindred. 
 
 The  same  applies  to  creatures  much  lower  than  the  dog — 
 rooks,  for  example.  If  a  rook  essays  to  build  outside  the  pale 
 of  the  rookery,  he  will  be  punished,  as  I  have  seen  over  and 
 over  again. 
 
 And  thus  it  is  that  the  dog  has  got  to  perceive  that  so  and  so, 
 will  bring  caresses  from  his  master,  and  so  and  so,  stripes  : 
 and  in  that  way  he  manages  to  live  with  man  at  peace,  and 
 enjoy  life,  as  he  would  with  his  fellows. 
 
 But  as  to  intellect !  Why,  if  dogs  possessed  one-half  the 
 capacity  attributed  to  them  by  some  people,  they  would  be  the 
 equals  of  many  men,  and  would — on  evolution  principles,  be 
 able  necessarily,  to  speak  man's  language  after  so  long  an 
 association  with  him,  and  such  ancient  "  acquired  experience." 
 
 Utilized  Instincts,  and  ''  Performing  "  Animals. — In  con- 
 sidering the  quality  of  mind  possessed  by  animals,  much  stress 
 has  by  some  persons  been  laid  on  the  fact  that  many  of  the 
 higher  brutes  may  be  taught  to  do  various  acts  and  feats,  that 
 look  as  if  they  were  the  result  of  a  reasoning  power.  And  no 
 doubt  some  of  these  acts  are  done  by  a  species  of  reasoning 
 power,  but  then,  as  I  shall  hope  to  prove,  it  is  not  of  an  in- 
 tellectual kind  ;  for  if  the  matter  be  closely  investigated,  it  will 
 be  found  that  the  animal  can  effect  no  action  further  than  that 
 of  doing  under  the  domination  of  man,  a  thing  natural  to  the 
 Instinctive  part  of  its  organic  mind,  hut  done  in  an  uiiusual,  and 
 perverted,  or  exaggerated  mode.  That  is  to  say — in  regard  to  acts 
 useful  to  man  —  there  are  those  of  the  tamed  horse,  ox,  elephant, 
 and  camel,  as  utilized  physically,  for  burden,  and  draught.  But 
 to  dwell  only  on  mental  acts  :  man  has  taught  the   sheep-dog 
 
' '  PERFORMING  ANIMALS. "  457 
 
 to  "  fold  "  the  sheep  :  the  pointer  to  "  stand  "  to  game  :  the 
 truffle-dog  to  find  truffles  :  the  ferret  to  pursue  rats  and 
 rabbits  :  the  cat  to  catch  mice  :  the  falcon  "  to  go  a  hawking," 
 &c.,  &c.,  all  of  which  doings  are  for  man's  benefit  ;  yet  none  of 
 these  acts  are  entirely  foreign  to  the  nature  of  the  respective 
 animals  that  perform  them,  the  fact  being  that  man  has  merehj 
 hent,  and  utilized  the  natural  instincts  of  the  animals  he  era- 
 ploys.  And  I  may  add  here  as  a  very  important  reflection, 
 that  nothing  shows  more  clearly  the  dominancy  of  man's 
 intellectual  mind,  than  the  fact  that  he  can  thus  bend  the 
 natural  instincts  of  animals  to  his  own  will,  and  use.  And 
 further,  that  nothing  demonstrates  more  plainly  that  animals 
 do  not  possess  intellect,  than  the  fact  that  dogs,  elephants, 
 horses,  camels,  oxen,  &c.,  although  capable  of  having  their 
 natural  ways  modified  by  man,  yet  have  not  altered  essentially 
 more  than  they  have  done,  although  so  long  taught  by  man, 
 and  for  so  extended  a  period  in  close  association  with  him. 
 
 *'  Performing  Animals." — As  to  these,  you  may  teach  a  dog 
 to  stand  and  walk  upon  his  hind  legs  only;  to  stop  at  a  certain 
 card;  to  balance  a  piece  of  sugar  on  his  nose  till  you  have 
 counted  nine,  &c.  You  may  teach  an  elephant,  or  a  horse  to 
 "  waltz;"  or  a  monkey,  dressed  like  a  man,  to  take  off  his  hat, 
 or  fire  a  pistol,  &c.  But  none  of  these  acts  are  intellectual ; 
 they  are  only  the  results  of  the  association  of  ideas,  working 
 by  means  of  the  low  reasoning  power  possessed  by  the  organic 
 mind  of  the  animal  as  altered  and  bent  by  man.  (See  '^Asso- 
 ciation of  Ideas:')  All  that  animals  do  under  these  circum- 
 stances is,  to  obey  the  behests  of  their  natural  instincts  in  such 
 way  as  ivill  conduce  to  their  own  bodilg  coinfort,  ivell-being, 
 and  pleasure;  but  in  a  manner,  for  the  particular  occasion,  as 
 modified  from,  nature  by  man's  teaching.  That  is  to  say,  in 
 indulging  in  their  natural  desire  for  movements,  and  gratifica- 
 tion of  bodily  sensations,  and  instincts,  their  memory  and  expe- 
 rience tell  them  (when  under  subjection  to  man)  that  if  they 
 follow  their  instincts  in  a  certain  way,  and  in  the  perverted 
 manner  as  produced  by  man,  they  will  be  rewarded  by  food,  or 
 a  caress;  or  that  if  they  do  not  do  as  the  master  has  ordered, 
 
45«  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 they  will  receive  a  blow.  And  thus,  the  monkey  rejoices  in 
 mimicry  (which  is  natural  to  him);  the  dog  fetches  the  stick 
 out  of  the  water — the  pointer  stands  his  game — the  cat  brings 
 the  mouse  to  the  mistress — the  truffle  dog  looks  for  his  reward 
 of  a  piece  of  bread,  &c.  But  yet,  as  I  have  already  stated, 
 none  of  these  acts  are  intellectual;  nor  yet,  at  the  same  time, 
 are  they  altogether  foreign  to  the  nature  of  the  respective 
 animals;  they  are,  in  fact,  nothing  more  than  natural  animal 
 doings  and  movements  so  altered  by  man's  controlling  influence 
 as  to  resemble  intellectual  acts,  though  they  really  are  no  such 
 thing.  But  it  may  be  objected  that  it  is  "  not  natural  to  a 
 monkey  to  do  anything  like  firing  a  pistol."  To  this  I  reply, 
 that  it  is  not  unnatural  to  a  monkey  to  use  its  fingers  in  various 
 ways,  and  to  mimic  what  it  sees  done  by  men,  or  its  fellows. 
 And  in  regard  to  the  impossibility  of  teaching  animals  to  do 
 acts  which  are  really  intellectual,  and  therefore  foreign  to  their 
 nature,  and  beyond  their  animal  capacities,  let  me  observe  that 
 you  cannot  teach  an  ape  to  repeat  or  write  the  letters  of  the 
 alphabet;  or  to  say  Ma-ma  or  Pa-pa,  although  they  are  such 
 simple  sounds  and  forms.  Nor  can  you  teach  a  dog,  or  a 
 monkey  to  hum  a  tune,  or  the  latter  to  draw  even  the  simplest 
 picture. 
 
 Pray,  how  is  this,  Materialist?  Why,  clearly,  for  reasons 
 that  are  as  plain  as  anything  can  be  to  those  who  are  not 
 blinded  by  a  Godless  materialism.  1st.  Because  the  above  are 
 acts  which,  when  done  as  man  does  them,  are  intellectual  acts. 
 2ndly.  Because  no  creature  can  do  things  beyond  its  endow- 
 ment. 
 
 But  the  Materialist  may  say,  a  dog  (see  ^^ Language^^)  has 
 been  taught  to  speak  words;  and  the  loquacity  of  the  parrot 
 is  proverbial  ;  and  the  music  of  the  song-birds  is  known  uni- 
 versally. 
 
 That  is  true,  Materialist !  but  if  you  will  turn  to  other  parts 
 of  this  book,  I  think  you  must  acknowledge  that  in  such  cases, 
 the  speaking  and  singing  are  not  intellectual.  Is  it  not  certain 
 that  if  the  dog  had  intellect  he  must  have  spoken  long  ere 
 this?     And  if  the  Materialist  says,  its  mouth,  tongue,  and  vocal 
 
CONCLUSION.  459 
 
 organs  are  not  Just  like  man's  (see  page  317),  surely  the  assumed 
 marvellous  faculty  of  producing  the  fitting  by  materialistic 
 evolution,  ought  to  have  caused  such  needful  modifications,  as 
 to  have  enabled  the  dog  to  speak  Yes!  or  No  !  long  before 
 this  time,  considering  his  very  extended  association  with  man. 
 (A  man  can  in  a  manner  indicate  Yes !  or  No !  vocally,  even 
 after  extirpation  of  the  tongue.)  But  as  to  the  monkey,  his 
 vocal  organs  and  mouth  are  like  man's,  and  yet  he  cannot 
 speak  intelligently,  any  more  than  can  the  dog.     (See  "iaw- 
 
 To  repeat  and  to  sum  up  in  regard  to  animals  being  taught 
 to  "  go-fetch "  —  to  "  stand "  like  a  pointer,  at  the  word 
 "  To-ho  " — to  fire-oifa  pistol  as  will  a  monkey  by  a  sign,  &c., 
 the  facts  are,  in  brief,  that  the  animal  has  learnt  by  means  of 
 his  natural  instinctive  mind  (see  Habit  in  article  on  "  Uncon- 
 scious Mind  ") — but  as  in  some  degree,  perverted  by  man — to 
 associate  certain  sounds  (words)  and  gestures,  with  certain 
 objects  and  sensations,  and  although  there  is  no  intellectual 
 comprehension  of  their  meaning,  yet  nevertheless  to  execute 
 certain  animal  movements,  and  use  certain  natural  faculties 
 accordingly;  but  as  I  have  said  above,  no  new  faculty  can  be 
 set  in  action — nothing  that  is  entirely  foreign  to  the  creature 
 in  nature,  can  be  done  under  the  tutelage  of  man.  In  nature 
 the  creature  is  guided  in  the  execution  of  his  instincts  by  cer- 
 tain visual  impressions,  sounds,  smells,  tastes,  and  touchings. 
 And  so  it  is  under  domestication;  but  we  may  be  quite  sure 
 there  is  no  intellectual  abstract  conception  of  the  true  intellec- 
 tual meaning  and  object  of  the  sound,  or  word,  or  sign  of  com- 
 mand, and  its  resulting  action;  or  we  should,  without  doubt, 
 see  dogs  acting  for  their  own  comfort  and  advantage,  more 
 like  men.      (See  ^^Association  of  Icleas^) 
 
 Conclusion. — In  concluding  this  article  I  would  say,  that 
 my  aim,  all  the  way  through,  has  been  to  render  as  clear  to  the 
 reader,  as  it  appears  to  myself,  that  no  creature  below  man 
 possesses  intellect;  and  that  there  is  an  absolute  and  complete 
 gulf  hetweeu  the  intellectual  reason  of  man,  and  the  simply 
 instinctive  reason  of  the  brute,  which  no  purely  materialistic 
 
46o  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 progressive  development  theory  can  explain  (this  will  be  en- 
 larged on  in  Vol.  IV.) ;  consequently  that  man  stands  alone 
 and  cannot  have  sprung  spontaneously  hy  direct  descent — from 
 the  monkey;  or  that  if  he  did  so  indirectly  in  any  degree  or 
 way,  it  could  only  have  been  by  God's  will  and  pleasure. 
 Because  such  change  or  evolution  would  not  only  have  required 
 radical  alterations  in  the  bodily  conformation  of  the  ape,  such 
 as  the  loss  of  hair,  &c. — which,  as  I  shall  show  in  Vol.  IV.,  it 
 would  be  difficult  enough  to  account  for,  as  arising  by  secondary 
 and  self  acting  causes  only — but  far  more  importantly,  because 
 such  an  evolution  would  have  required  a  complete  change  in 
 the  "organic  mind  "  of  the  brute;  and  what  is  more,  the  entire 
 super-addition  of  the  intellectual  nmid,  which  no  ape  certainly 
 now  has,  or  can  be  shown  ever  to  have  possessed.  To  me, 
 therefore,  it  appears  absolutely  certain,  that  the  intellectual 
 mind  could  only  have  arisen  by  God's  endowment;  and  even 
 if  God  had  chosen  to  bestow  it  on  an  ape,  and  that  man  aros3 
 in  such  a  way,  that  that  ivould  have  been  just  as  much  a  creation^ 
 as  if  He  had  made  man  straight  from  dust.  But  it  is  quite 
 possible  that  an  evolutionist  may  demur,  and  say  that  my  argu- 
 ment has  not  impressed  him  "  because  he  never  contended  that 
 a  brute's  mind  was  equal  to  a  man's,  and  that  man's  mind 
 differs  from  the  brute's,  because  it  has  evolved  higher." 
 
 To  such  an  argument  I  would  reply,  then  why  and  how  is 
 it  that  such  a  gap  exists,  as  that  between  the  highest  brute  and 
 man?  And  why  are  even  such  lowly  creatures  as  bees,  more 
 provident  and  gifted  in  some  respects  than  man?  For  the 
 bees'  economy  shows  either  that  its  mind  must  have  evolved 
 higher  in  some  respects  than  man's;  or  that  the  mind  of  the 
 hee  must  consist  of  a  different  quality,  or  endowment  to  that  of 
 man. 
 
 Finally,  I  would  say  that  with  my  view  as  to  the  "  organic 
 mind,"  it  has  always  struck  me,  that  anatomists,  and  museum- 
 naturalists,  who  study  dead  animals,  and  stuffed  skins,  and 
 dry  bones  only,  miss  the  highest  peculiarity  of  the  animal 
 when  they  look  for  it  in  this  kind  of  shaped  body,  or  wing,  or 
 bone,  or  that  kind  of  nervous  system,  or  heart,  lung,  colour  of 
 
CONCLUSION.  461 
 
 feathers,  &c. — they  miss,  I  say,  the  great  fact,  that  the  organic 
 mind,  or  specialized  animal  spirit,  as  endowed  by  God,  is  after 
 all,  the  most  distinguishing  and  marked  characteristic  of  the 
 organism ;  and  therefore  that  as  the  Biologist,  or  Philosopher, 
 or  Chemist,  cannot  dissect  or  analyze  "  spirit,"  that  his  study 
 of"  embryology,"  "  development,"  "  heredity,"  "acquired  expe- 
 rience," "  habit,"  and  "  secondary  causes,"  sinks  into  utter 
 insignificance  in  comparison  with  the  all-important  question. 
 What  is  the  specialized  Spirit  of  life,  and  how  came  it?  And 
 how  came  it  that  there  is  such  an  enormous  difference  between 
 the  mind  of  man  and  that  of  the  highest  ape  or  dog?  In  this 
 article  I  have  given  what  I  consider  to  be  proofs  as  to  the 
 totally  different  qualities  of  the  mind  in  man  and  the  brute — let 
 the  materialistic  evolutionist  give  equally  tangible  proofs  that 
 I  am  wrong — let  him  produce  his  fanciful  "  links  "  between 
 man  and  the  brute,  and  let  him  say  why  man  still  holds  the 
 dominion  as  given  him  by  God  over  all  creatures  on  this  earth 
 {Genesis  i.  26),  and  why  no  ingenious  animals  have  ^^  evolvecV^ 
 higher  than  they  have,  so  as  to  dispute  his  supremacy — intel- 
 lectually— morally — and  physically  ? 
 
CHAPTER  XVIII. 
 
 General  Summary  of   the  whole  Book,    and   its  Con- 
 clusions. 
 
 Although  I  do  not  propose  in  this  final  chapter  to  detain  the 
 reader  by  giving  a  complete  summary  of  the  foregoing  sub- 
 jects, yet  it  is  my  wish  to  recall  his  attention  to  a  few  of 
 the  most  important  points  that — as  I  consider — have  been 
 proved. 
 
 And  first  as  to  God  and  Design — as  distinguished  from  the 
 self-acting  haphazard  coming  of  things  somehow  of  the  Mate- 
 rialists. 
 
 The  Materialist  flatters  himself  that  he  goes  to  the  root  of 
 the  whole  subject,  and  appears  to  think  that  by  endeavouring 
 to  show  that  all  things  came  as  they  are  by  self-action,  and  the 
 power  of  things  to  accommodate  themselves  to  what  is  fitting 
 as  pressed  by  surrounding  conditions,  that  he  not  only  explains 
 all,  but  shows  himself  possessed  of  a  mind  superior  to  that  of 
 the  old-fashioned  believer  or  "  Teleologist,"  as  be  contemp- 
 tuously calls  him.  But  what  is  the  fact  ?  Why  !  simply  that 
 the  Materialist  is  satisfied  with  the  investigation  of  secondary 
 causes  only,  and  will  not  consider  how  these  arose. 
 
 For  myself  I  do  not  deny  that  evolution  may  have  been  a 
 partial  factor  in  the  working  of  Nature,  as  I  hope  to  explain 
 in  another  volume  ;  but  then  as  I  hold,  the  process  must  have 
 been  a  gradual  unfolding  of  God^s  j^lan  and  i^urpose^  working 
 and  acting  under  the  creative  will,  and  according  to  His  laws 
 of  development,  adaptation,  &c. 
 
 I  think  if  any  one  will  dispassionately  consider  the  sketch  I 
 
CONCLUSIONS.  463 
 
 have  given  of  Matter,  Force,  Spirit,  and  their  marvels,  and 
 especially  those  of  the  latter  in  its  unique  phenomena  as  mani- 
 fested in  "  Nerve  Action''  "  Reason  and  Instinct,''  "  Will,"  &c., 
 he  surely  can  come  to  no  other  conclusion  than  that  they  must 
 each  and  all  have  arisen,  and  must  work  according  to  the 
 Design  and  Power  of  a  Supernatural  Personality. 
 
 I  do  not  wish  however,  to  speak  here  at  any  length  on  the 
 subjects  of  Design  and  Causation,  as  I  trust  to  enter  fully  on 
 their  consideration  in  a  future  volume. 
 
 Conclusions. — What  then  are  the  conclusions  of  this  book  ? 
 
 1st.  I  consider  that  I  have  shown  that  science  proves  the 
 existence  of  God,  and  His  Power  and  Design. 
 
 2ndly.  That  as  far  as  we  have  gone  in  the  examination  of 
 the  subject,  that  the  truth  of  the  Scriptures  is  not  only  upheld 
 by  the  teachings  of  Science,  but  that  the  Bible  assists  us  in  the 
 comprehension  of  some  of  the  facts  connected  with  Science, 
 and  especially  in  regard  to  "  Spirit,"  "  Life,"  and  the  "  Intel- 
 lect of  Man,"  &c. 
 
 3rdly.  In  regard  to  the  question  of  Spirit,  I  consider  I  have 
 proved  its  existence,  not  only  as  to  God,  and  also  as  to  the 
 immortal  intellectual  spirit  of  man,  but  likewise  as  to  the 
 reality  and  power  of  a  Spirit  of  Life,  the  Vital  Principle,  or 
 Organic  Mind.^ 
 
 4thly.  I  consider  I  have  proved  that  there  are  two  kinds  of 
 mind,  the  intellectual,  and  the  animal  (Instinctive  or  Organic), 
 and  that  man  possesses  both,  whereas  the  brute  and  lower  crea- 
 tures only  possess  the  latter  or  animal  mind.  Further,  that 
 the  hio-her  or  intellectual  mind  of  man  is  very  different  in  its 
 quality  and  powers  from  the  mere  "  animal  reason "  of  the 
 brutes  ;  also  that  his  kind  of  language,  his  facial  expression 
 and  modes  of  showing  the  emotions,  are  likewise  each  and  all 
 so  different  and  often  distinct,  from  the  sort  and  quality  of  mental 
 powers  and  attributes  of  the  ape,  dog,  and  other  brutes  and 
 lower  creatures,  as  to  render  it  clear  that  man  could  not  have 
 sprung  by  a  strictly  hereditary  descent  or  ascent  from  such 
 
 1  The  question  of  the  Spirit  of  Evil  will  be  more  fully  discussed  in  future 
 volumes. 
 
464  SCIENCE  A  STRONGHOLD  OF  BELIEF. 
 
 brutes  by  a  mere  mechanical  evolution  working  by  self-con- 
 stituted and  solely  self-acting  powers. 
 
 Consequently  that  man  must  necessarily  be  a  distinct  crea- 
 tion, and  that  he— as  well  as  the  brutes — must  have  been 
 formed  and  endowed  with  a  certain  specialized  kind  of  mind 
 and  powers  according  to  the  Design  and  Purpose  of  God. 
 
 othly.  I  think  that  I  have  said  sufficient  to  prove  that  it  is 
 reasonable  to  believe  both  in  Science,  and  in  God;  and  that 
 the  attempt  made  by  some  persons  to  disassociate  the  con- 
 joint consideration  of  Religion,  and  Science,  is  not  only  un- 
 philosophical,  but  thoroughly  contrary  to  the  evidence  of  truth 
 and  common  sense. 
 
 Finally,  then,  I  would  as  a  parting  word,  and  in  accordance 
 with  the  title  of  this  work,  affirm  that  "  Science  is  a  Strong- 
 hold of  Belief^'''  and  that  this  is  so,  because  no  man  can 
 fully  understand  Science  (the  works  and  working  of  Nature) 
 — as  far  as  it  is  possible  for  man  to  comprehend  it — without 
 acknowledging  a  Supernatural  Power,  and  therefore  without 
 resorting  to  the  Bible  as  the  only  source  from  whence  man 
 can  learn  anything  definite  concerning  the  Supernatural;  and 
 of  the  cause  and  origin  of  the  works  of  Nature,  and  its  laws. 
 
 And  conversely,  that  it  would  be  impossible  to  grasp  much 
 of  what  ive  can  understand  of  God  and  Religion,  unless  by  a 
 close  study  of  science — that  is,  a  rigid  scrutiny  of  God's 
 works,  and  of  the  evidences  they  present  of  Design,  and  Pur- 
 pose, especially  as  seen  in  the  essential  and  specific  constitu- 
 tion (so  different  to  that  of  brutes  as  is  proved  by  scientific 
 analysis)  of  man's  mind,  with  its  unique  intellectual  powers, 
 its  innate  tendency  towards  worship  and  a  longing  for  im- 
 mortality. 
 
 Consequently  I  entirely  believe  that  the  time  will  come 
 when  to  call  a  man  "a  man  of  Religion"  will  be  tantamount 
 to  calling  him  a  "  man  of  Science,"  and  vice  versa — for,  in  my 
 opinion,  it  is  impossible  to  be  the  one,  or  the  other,  under  the 
 most  enlightened  aspects,  without  being  both. 
 
INDEX; 
 
 Abstract  ideas,  216,  287. 
 
 in  animals,  289. 
 
 Summary  as  to,  293. 
 
 Act  of  living,  95,  139. 
 
 Advice  to  non-scientific,  50. 
 
 ^tlier,  58,  97,  221 
 
 Affinity   Cliemical    (see    Chemical 
 
 Affinity) 
 Alford,  as  to  soul,  177. 
 Analogy,  an,  323. 
 Anecdotes  of  dogs,  248-253. 
 Angel,  good  and  evil,  240. 
 Anger,  330. 
 Animal  Brunels,  &c.,  247. 
 
 heat  (see  Vol.  II.). 
 
 Animals,  Language  of,  309-316. 
 Animal  mind,  236,  239,  251. 
 
 Moral  qualities  of,  452. 
 
 not  improve,  239,  245,  246. 
 
 reason,  239,  245,246,  251,252, 
 
 253,  254,  268,  290,  403,  430,  436, 
 
 443,  447. 
 Ants,  Instincts  of,  398,  415. 
 Ape  and  the  emotions,  327,  336. 
 Aphasia,  307. 
 
 Association  of  Ideas,  282,  317. 
 Astonishment,  331. 
 Atoms,  29,  34,  57,  87,  90. 
 
 Placing  of,  71. 
 
 Quality  of,  60. 
 
 Reflections  as  to,  78. 
 
 Shape  of,  70. 
 
 Size  of,  66. 
 
 Summary  as  to,  74. 
 
 Vibration  of,  68. 
 
 Vortex,  62. 
 
 Atomic  weights,  87. 
 
 Attraction,  Capillary,  106. 
 
 Commentary  on,  103. 
 
 Corollary  on,  114. 
 
 Electrical,  104. 
 
 Heterogeneous,  101. 
 
 Homogeneous,  101. 
 
 Magnetic,  105. 
 
 Author  engages  to  be  candid,  230. 
 Automatism,    211,   213,    217,  223, 
 438  (see  Involuntary  Action). 
 
 Beauty,  40,  41,  44. 
 
 in  flowers,  42,  44,  46. 
 
 Beaver,  The,  394. 
 
 Bees  and  evolution,  266. 
 
 Instincts  of,  396. 
 
 and  Darwinism,  405. 
 
 Believer    contrasted    with    unbe- 
 liever, 48,  51. 
 Benevolence  in  dogs,  250,  252. 
 Better  nature,  Man's,  240. 
 Bible,  4,  8,  10,  13,  55. 
 Bioplasm,  94,  116,  163. 
 
 Mind  in,    228,  188,  237  (see 
 
 Vol.  II.). 
 
 Birds' -nests,  345. 
 
 Blood,  Mind  in,  188,  237. 
 
 Blushing,  217,  331. 
 
 Body-mind,  164,  182.  236. 
 
 Book  of  Nature,  19. 
 
 Bower  bird,  424. 
 
 Brain,  The,  200,  229. 
 
 "  Brain  "  in  Invortebrata,  203,  209, 
 
 226,  244. 
 and  Spirit,  224. 
 
 Functions  of,  206. 
 
 H    h 
 
466 
 
 INDEX. 
 
 Brain,  Material  organ  of  conscious- 
 ness, 224,  243. 
 Breasts,  origin  of,  369. 
 Breath,  The  word,  168,  170,  192. 
 Brush  Turkey,  423. 
 Burning,  126,  128. 
 
 without  flame,  130. 
 
 Burying  beetle,  424. 
 Butler,  Bishop,  242,  432. 
 
 Caddice  fly,  277,  366. 
 Capillary  attraction,  106. 
 Cat  and  reason,  299. 
 
 suckling  rats,  249. 
 
 Causes,  12,  50,  51  (and  Vol.  III.). 
 
 of  unbelief,  10,  21. 
 
 Caterpillar,  367. 
 Cerebration,  Cojiscious,  239. 
 reflex,  216. 
 
 Chance,    26,    40,    42,    49,    62,  92, 
 
 158,  230. 
 Character,  240 
 
 Chemical  Affinity  and  Combina- 
 tion, 29,  80,  86,  87,  89,  91,  92, 
 93, 102,  122. 
 
 Nature  of,  125. 
 
 Change,  121. 
 
 Chemico-physics,   80,  94,  95,  157, 
 
 159,  160,  163,  185. 
 
 Life    Force    superior  to,    95, 
 
 115,  135,  160,  162,  222. 
 
 Servant  of  life  force,  95,  222, 
 
 238. 
 
 Chemistry  (see  Vital  Chemistry). 
 
 Christ,  50. 
 
 Colour,  154. 
 
 Colour  blindness,  39. 
 
 Combustion,  126,  128,  130. 
 
 Compounds,  80^  81,  156. 
 
 Commentary,  103. 
 
 Common  sense,  43. 
 
 Common  terms,  286. 
 
 Conceit  in  Science,  15,  21,  23,  51. 
 
 Conclusions,  General,  463. 
 
 Conscience,  240,  273,  451. 
 
 Conscious  action,  223,  224. 
 
 thought,  235,  236,  237,  239. 
 
 Consciousness  in  man,  234,  239. 
 
 in   animals,    245,   252,    259, 
 
 300,  447. 
 
 Conservation  of  energy,  135. 
 
 in  inorganic  things,  136. 
 
 • inanimalsand  plauts,137. 
 
 Continuity,  151. 
 
 Co- related  forces.  The,  120. 
 
 Corollary  as  to  Physics,  114. 
 
 as  to  loss  of  Energy,  146. 
 
 Creator,  The,  7,  8,  49,  51,  55. 
 Crystals,  115, 159,  335. 
 Cuckoo,  423. 
 
 Darwinism,  2,  12,  45,  257,  323,  327, 
 
 329,  357,  368,  371,  405. 
 Deaf -mutism,  307. 
 Death,  32,  i6,  180  (see  Vol.  II.). 
 
 in  plants,  180,  163. 
 
 Deformed  man,  268,  269,  430. 
 Design,  18,  49,  152,  223. 
 Development,    progressive    or    by 
 
 steps,  186. 
 Differentiation,    31,    77,    94,    115, 
 
 116,  118,  160,  163,  185  (and  see 
 
 Vol.  II.). 
 Diffusion  of  liquids,  107. 
 
 of  gases,   109. 
 
 Digestion  and  evolution,  377. 
 Dipper,  423, 
 
 Direction,  Instinct  of,  426. 
 Direct  nerve  action,  223. 
 Dissipation  of  energy,  142. 
 Dissimilar  results,  94,  115. 
 
 Atoms,  81. 
 
 Dreams,  242. 
 
 Dog,  A,  that  could  speak,  281. 
 Dogs,  Anecdotes  of,  248,  253,  454. 
 Duty,  451, 454. 
 Dynamical  theory  of  heat,  126. 
 
 Earth,  Cooling  of,  145. 
 
 to  be  destroyed,  146. 
 
 Eggs,  Care  of,  256,  350. 
 
 how  arise,  358 
 
 Hatching  of,  364,  365. 
 
 Electricity,  Nature  of,  125. 
 
 not  the  life   force,  161,  197, 
 
 200. 
 
 Elements,  The,  86. 
 
 Elementary  things,  81. 
 
 Emotions,    Modes    of,  in    cat    and 
 
 dog,  334. 
 Eadosmosis,  107. 
 Endowed   qualities,  80,   166,    193, 
 
 235,  460. 
 Energy,  131,   133. 
 
 Conservation  of,  135. 
 
INDEX. 
 
 467 
 
 Energy,  Dissipation  or  degradation 
 
 of,  14-2. 
 by  earth,  145. 
 
 Loss  of,  by  sun,  144. 
 
 ■ Sources  of,  134. 
 
 Transformation  of,  135. 
 
 Equivalents,  Chemical,  88. 
 Evidence,  Prof.  Huxley  as  to,  17. 
 Evil   One,  The,  50,  55,    133,  232, 
 
 240,  241, 
 Evolution,  2,  5,  12,  23,  27,  46,  186, 
 223. 
 
 of  language,  281. 
 
 of  mind,  246,  261,  292,  460. 
 
 and  the  emotions,  331,  336. 
 
 and  food,  376. 
 
 of  man,  460,   461    (and    see 
 
 Vol.  IV.). 
 
 Evolutionists'  view  as   to   reason, 
 
 447. 
 Expression  of  emotions,  327-331. 
 Faculty  of  naming,  304. 
 Facial  expression,  327. 
 Faith,  48. 
 
 Scientific,  9. 
 
 First  Cause,  3,  49,  359. 
 
 Fitness,  Faculty  of,  13,  164,  370, 
 
 375,  408  (see  Vol.  III.). 
 Fluid,  A,  82. 
 Food,  95  (see  Vol.  II.). 
 
 Instincts  as  to,  372. 
 
 and  evolution,  376. 
 
 Force  (see  also  Energy). 
 
 or  Energy,  131. 
 
 indestructible,  97. 
 
 Vital,    how    it   differs    from 
 
 other     forces,     162    (see    Vital 
 
 Force). 
 Forces,  The  physical,  99. 
 
 The  co-related,  120. 
 
 Summary  as  to,  155. 
 
 Constitution  of,  159. 
 
 Form  in  inorganic  things,  115. 
 
 Fowls,  Unkindness  of,  250. 
 
 Freedom,  454. 
 
 Freewill  (Vol.  V.). 
 
 Frog,  and  reflex  action,  211. 
 
 Ganglia,  The,  198,  201. 
 
 Functions  of,  208,  225. 
 
 of  vertebrata,  201-208. 
 
 of  invertebrata,  203-208. 
 
 (Jas,  A,  58-82. 
 
 II  h  2 
 
 Gas,  repulsion  of  atoms.  111. 
 Gases,  Diffusion  of,  109. 
 Genius,  241. 
 Gesture,  328. 
 God,  3,  10-20. 
 
 a  personality,  7. 
 
 Godless  evolution,  5. 
 Growth  (see  Vol.  II.). 
 Gravitation,  99. 
 
 Habit,  46,  259. 
 
 Habitations,  389. 
 
 Haeckel,  13,  28. 
 
 Happening  so  by  chance,  40-42,  158, 
 
 Heat,  121,  124. 
 
 Dynamical    theory    of,    12(3, 
 
 129. 
 Heavens  to  be  changed,  146. 
 Hibernation,  409. 
 Honey,  42,  46. 
 Hornbill,  423. 
 
 Humility,  21-26,  32,  33,  49,  51. 
 Huxley,  Prof.,  17. 
 
 Idea,  An,  284. 
 
 Ideas,  Abstract,  246,  287,  293. 
 
 in  animals,  289. 
 
 Association  of,  282,  317. 
 
 Innate,  274. 
 
 in  animals,  276. 
 
 Idol,  Intellect  made  an,  49,  52. 
 Illustrations  of  intellect,  &c.,  435. 
 Imagination,  272. 
 Imitation  of  vocal    sounds,    316, 
 
 383. 
 Inanimate    things.     Working     of 
 
 forces  in,  80,  114,  117,  159. 
 Infant,  Automatic  actions  of,  211, 
 
 212. 
 
 thoughts  without  words,  302. 
 
 Innate  ideas,  274,  276. 
 Innermost  nature,  240. 
 Insects  and  eggs,  346-319 
 Inorganic  matter,  85. 
 as    ruled     by    chemico- 
 
 physics,  159,  160. 
 how  affected  by  physi  - 
 
 cal  forces,  114,  156,  159. 
 Mechanical    arrangement   of, 
 
 115,  156. 
 
 Form  and  shape  in,  115. 
 
 Transformation  and  con- 
 servation of  force  in,  136. 
 
468 
 
 INDEX. 
 
 Instinct,  225,  229,  234,  238,  244, 
 
 247,  256. 
 
 of  self  preservation,  343. 
 
 as  to  nests,  &c.,  343,  277. 
 
 as  to  sites  for  nests,  &c.,  346, 
 
 348. 
 
 as  to  care  of  e^^s,  350. 
 
 as  to  care  of  youiig-,  352. 
 
 as  to  kind  of  food,  372. 
 
 as  to  animal  cries,  &c.,  381. 
 
 as  to  movements,  384. 
 
 as  to  making  habitations,  389. 
 
 The  social,  390,  397. 
 
 of  bees,  396-405. 
 
 of  ants,  398-401. 
 
 of  hibernation,  409. 
 
 for  storing  food,  412. 
 
 of  migration,  416. 
 
 of  direction,  426. 
 
 in  man,  426. 
 
 Origin  of,  427. 
 
 Ordainment  of,  428. 
 
 Illustrations  of,  435. 
 
 utilized,  456. 
 
 The  maternal,  343-304. 
 
 absence  of,  354. 
 
 reversal  of,  355. 
 
 origin  of,  360. 
 
 Instincts,  The  pure,  340. 
 
 of  the  young,  364. 
 
 Special,  422. 
 
 in  invertebrata,  244. 
 
 Endowed,  273,  277. 
 
 Instinctive  mind,  236,  238,  241, 
 251. 
 
 Intellect,  Illustrations  of,  435. 
 
 Worship  of,  24,  49,  52. 
 
 Animals  no,  245,  251. 
 
 Intellectual  love,  449. 
 
 mind,  166,  235,  237,  246. 
 
 Intuition,  244,  255,  274,  280. 
 
 Invention,  Faculty  of,  277. 
 
 Invertebrata,  Nervous  system  of, 
 202,  225. 
 
 The    "  brain"    in,    203,    209, 
 
 226,  244. 
 
 Involuntary  action  (see  Automa- 
 tism), 211-217,  223.  255. 
 
 Irregularity  in  organic  things,  116, 
 160. 
 
 Joy,  330. 
 
 Kangaroo,  422. 
 
 Language,  279. 
 
 Human,  283. 
 
 in  animals,  309-316. 
 
 Origin  of,  304. 
 
 Laughter,  328. 
 
 Law  of  multiples,  88. 
 
 equivalents,  88. 
 
 of  chemical  combination,  86- 
 
 93. 
 Laws,  6,  12,  29,  93,  94. 
 Life,  27,  95,  135,  179. 
 
 and  mind,  164. 
 
 causing  power,  238. 
 
 The  word,  169,  179. 
 
 Chemico-physical  reasons  of, 
 
 139,  222. 
 
 of  plants,  140,  180,  182. 
 
 force  (see  Vital  Force). 
 
 above    chemico-phj^sics,   94, 
 
 115, 159,  160,  162,  165,  222,  238. 
 
 specialized,  227. 
 
 Spirit  of,  183,  227. 
 
 Light,  121. 
 
 Nature  of,  124. 
 
 Like  causes — like  effects,  94. 
 
 Links,  45. 
 
 Liquid,  A,  58,  156. 
 
 Love,  Intellectual,  256,  449. 
 
 spiritualized,  449. 
 
 Magnetism,  Nature  of,  124. 
 Magnificat,  The,  189. 
 Materialism,  23,  28,  185,  222. 
 Materialist,  Definition  of,  28. 
 
 The,  and  beauty,  44. 
 
 Questions  for  (see  Questions). 
 
 Materialistic  evolution,  2,  5,  19-32, 
 79,  184,  219. 
 
 philosophers,  A  walk  with,  39. 
 
 Matter,  Arrangement  of,  159. 
 
 Constitution  of,  57,  155,  159. 
 
 Indestructible,  92,  97. 
 
 Inorganic,  85. 
 
 and  mind,  223,  231,  233. 
 
 Oi"ganic,  94. 
 
 substance  of,  63. 
 
 Summary  as  to,  155. 
 
 Mechanical  evolution,  5, 185. 
 Memory,  270. 
 
 Microscope,    Efi'ects   of,   on    some 
 minds,  34. 
 
INDEX. 
 
 469 
 
 Migration,  416, 
 
 Mind,  27,  159,  220,  230,  241. 
 
 intellectual,    16G,    191,    187, 
 
 246. 
 
 in  bioplasm,  228. 
 
 of  brutes.  Scriptural  proofs 
 
 as  to,  260. 
 
 Evolution  of,  292,  460,  461. 
 
 examined  by  analogy,  323. 
 
 ground  out  of  brain  cells,  3. 
 
 Higher,  237. 
 
 Lower,  238. 
 
 of  animals,  236,  238,  244, 268. 
 
 • of  man,  237. 
 
 and  matter,  223,  231,  233. 
 
 in  nerve  cells,  197,  328. 
 
 Organic  (see  Organic  Mind). 
 
 specialized  according  to  kind. 
 
 193,  235,  246,  277,  333. 
 —  Spiritual,  166,  191. 
 Spiritualized,  448. 
 
 Molecules,  80. 
 
 Qualities  of,  83. 
 
 Movements  of,  83. 
 
 Monism,  28. 
 
 Moral  sense,  273,  449. 
 
 quality  in  animals,  452. 
 
 Motion,  63,  123,  124. 
 
 Nature  of,  125. 
 
 Motor  nerve  action,  210. 
 
 Naming,  Faculty  of,  304. 
 NaiTOw  culture.  Effects  of,  10. 
 Nature,  2. 
 
 Nature's  secrets,  5,  34,  36. 
 Necessity,  19,  43,  92,  158,  184. 
 Nerve  substance,  197,  198. 
 
 and  mind,  228,  231. 
 
 Nerve  action,  or  energy,  198. 
 
 voluntary,  205. 
 
 involuntary,  205. 
 
 chemico  -  physical, 
 
 223. 
 
 primary,  223. 
 
 Nervous  system.  The,  195. 
 
 an  organized    machine,  196, 
 
 219,  224,  225. 
 analogy  to  galvanic  battery, 
 
 196. 
 Different  forms  of,  200. 
 
 in  vertebrata,  200. 
 
 in  invertebrata,  202,  225. 
 
 Functions  of,  205,  225. 
 
 Nervous   system,    Mode    in  which 
 
 sjurit  works  on,  231. 
 Nest,  Birds',  256. 
 Nut  weevil,  365. 
 Nutrition  (see  Vol.  II.). 
 
 Ordainment,  258,  274. 
 
 Organism  and  specialized  life  force, 
 184,  227. 
 
 Transformation  and  conser- 
 vation of  force  in,  137,  139. 
 
 Organic  fluids,  95. 
 
 matter,  94. 
 
 solids,  95. 
 
 products,  artificial,  95,  96. 
 
 Organic  mind  (see  Vital  Force), 
 94,  115,  162-166,  182,  184,  221, 
 228,  229,  440,  444,  460. 
 
 Creation    and     variation    of, 
 
 186. 
 
 —  constitutes    the 
 
 227. 
 
 individual. 
 
 Conscious  quality  of,  236. 
 Unconscious  quality  of,  236 
 in  plants,  229. 
 pervades  the  organism,  187, 
 
 222,  228,  237. 
 —  Selective    choosing  by, 
 165. 
 
 specialized,    184,     225, 
 
 163, 
 
 227, 
 
 229,  236,  258. 
 Organized  structure,  116,  117. 
 Origin  of  instinct,  4:^7. 
 Osmosis,  107. 
 Oxidation,  130. 
 
 Pain,  338. 
 
 Pangenesis,  184  (and  see  Vol.  II.). 
 
 Parrot,  The,  and  speech,  282. 
 
 Performing  animals,  457. 
 
 Personality  of  God,  6-8. 
 
 Perception,  Unconscious,  439. 
 
 Perverted  culture,  10. 
 
 Pessimism,  25,  235. 
 
 Physical  forces,  The^  99,  150. 
 
 Pigeons,  423. 
 
 Pipe  fish,  363. 
 
 Plants  and  animals.  Analogy  be- 
 tween, 181. 
 
 Act  of    living  in,    '.•5,    180, 
 
 238. 
 
 Soul  in,  182,  238. 
 
 Death  in,  180. 
 
470 
 
 INDEX. 
 
 Pleasure,  \\'i1 . 
 Polarity,  113. 
 Positivists,  16. 
 
 Poisons,  cflcct  on  animals,  325. 
 Progressive  development,  186. 
 Primary  nerve  action,  223. 
 Protoplasm  (see  Bioplasm),  31,  and 
 Vol.  II. 
 
 Questions  to  philosophers,  29. 
 
 • for   materialists    to    answer, 
 
 314,  349,  352,  356,  368,  373, 
 382,  385,  402,  411,  413,  419. 
 
 Eat  stealing  eggs,  252. 
 
 Rapacity, 47,  247  (and  see  Vol.  II.). 
 
 Eealists,  224. 
 
 Reason    in    animals  (see    Animal 
 
 Reason). 
 
 and  instinct,  234,  269, 436. 
 
 Recapitulation,  89,  333,  445. 
 Reflex  actions,  210,  255. 
 
 excito-motor,  213. 
 
 sensori-motor,  214. 
 
 ideo-motor,  215. 
 
 • cerebration,  216. 
 
 Reflections,  78,   89,  92,  157,  218, 
 
 450. 
 Regularity    in    inorganic    things, 
 
 115,  160. 
 
 Religion  and  science,  464. 
 Religious  reflections,  157,  218. 
 Reproduction  (see  Vol.  I  J.). 
 Repulsion,  110. 
 Resemblances,  327,  334,  335. 
 Responsibility,  454. 
 Reticence  of  men  of  science,  20. 
 Reverence,  25. 
 Rusting,  130. 
 
 Sameness  in  inorganic  things,  114. 
 
 116,  118,  160. 
 
 Satan,    50,    133,    230,   240,    241, 
 
 251. 
 Science,  Efiect  of,  on  mind,  21. 
 
 • and  religion,  464. 
 
 Scientists  not  avow  belief,  4. 
 Scientific  sceptic.  The,  48. 
 
 reflections,  157,  218. 
 
 Scepticism,  1,  15,  21,  27,  48. 
 Sceptical  materialist.  The,  48,  51. 
 Secondary  causes,  19,  49. 
 Selective  choosing,  32,  163, 165. 
 
 Self-action,    13,    19,    27,    32,    158, 
 
 165,  186,  223,  235,  246. 
 
 evolution,  266,  293. 
 
 Senses  exalted  in  animals,  446. 
 Sensory  nerve  action,  210. 
 Sensationalists,  224. 
 Schopenhauer,  235. 
 Shakespeare      and     drunkenness, 
 
 448. 
 Signs,  282. 
 
 Similar  results,  114,  118,  160. 
 Simple  things,  81,  156. 
 Sin,  49  (see  Satan  and  Evil). 
 Sleep,  32,  243. 
 Snarling,  332,  336. 
 Sneering,  332. 
 Social  instincts,  390. 
 Solid,  A,  58,  82,  156. 
 Soul,  Prof.  Tyndall,  as  to,  17. 
 
 The  word,  169-172. 
 
 in  plants,  179,  182. 
 
 in  animals,  179,  238. 
 
 or  life,  238. 
 
 Sound,  152. 
 
 Spartacus,  A  canine,  455. 
 Spectrum  analysis,  6. 
 Spencer,  Mr.  H.,  79. 
 Spinal  cord,  The,  201. 
 
 Functions  of,  208,  211. 
 
 the  material  veiiicle  of 
 
 reflex  action,  224. 
 Special  instincts,  422. 
 Specialized  life   force   constitutes 
 
 the   individual,    166,    184,   225- 
 
 229,  235-240,  253-257,  277. 
 Spirit,  3,  159,  166,  219,  220. 
 
 and  brain,  224. 
 
 and  matter,  233. 
 
 Intellectual,  of  man,  191,  237. 
 
 of  man  has  two  qualities,  237. 
 
 of  life,  183,  219,  224-229,  255- 
 
 mode  in  which  it  works,  231. 
 
 Sceptics  ignore,  222. 
 
 Specialized     forms    of, 
 
 227  277 
 
 The  word,  169,  172,  174. 
 
 What  is  it  ?  226. 
 
 225, 
 
 Spiritualized  mind,  448. 
 
 love,  449 
 
 Spiritualism,  220. 
 Storing  food,  Instinct  for,  412. 
 Sun,  Cooling  of,  144. 
 Sunshine  and  chance,  40. 
 
INDEX. 
 
 471 
 
 Summary  as  to  matter  and  force, 
 155. 
 
 as  to  reason  and  instinct  261, 
 
 as  to  abstract  ideas,  293. 
 
 as  to  vocal  soiinds,  320. 
 
 as  to  instincts,  432. 
 
 General,  of  book,  462. 
 
 Supernatural  power,  32, 93,  152. 
 
 processes,  28. 
 
 — —  instruction,  242,  432. 
 Surfeit,  271. 
 
 Sympathetic  nerve  system,  201. 
 nerve  action,  225. 
 
 Tears,  330. 
 Tension,  Fluid,  101. 
 Termites,  The,  401. 
 1  bought,  235,  241. 
 
 without  words,  294,  295. 
 
 of  infants,  302. 
 
 Transformation  of  energy,  135. 
 Trapdoor  spider,  424. 
 Tyndall,  Prof.,  17. 
 
 Unbelief,  Causes  of,  10. 
 
 Unbeliever,  The,  48,  51. 
 
 Uncertainties  of  science,  33,  98. 
 
 Unconscious  thought  or  cerebra- 
 tion, 235,  236,  237,  239,  240, 
 243,  244. 
 
 life-causing  power,  238,  262. 
 
 memory,  271. 
 
 nerve  action,  211,  223. 
 
 perception,  439. 
 
 Utilized  instincts,  456. 
 
 Vanity,  22. 
 Variation,  251,  254. 
 
 Vertebrata,    Nervous    system    of, 
 
 206. 
 Vital  chemistry,  94,  115,  197,  323. 
 
 325. 
 
 Working  of,  188,  238. 
 
 Vital  force  or  principle    (see  also 
 
 Organic    Mind),    3,    80,     94-96, 
 
 115-118,    135,    141,     157,    160, 
 
 162,  179,  182, 197,  222,  224-227. 
 constrains    inorganic   things, 
 
 115,  141,  162,  222,  238. 
 how     it     differs     from 
 
 other  forces,  94,  115,  135,  162' 
 
 222. 
 Vocal  organs,  317. 
 Voluntary  action,  223-225. 
 Vortex  theory,  62. 
 
 Walk  with  philosophers,  39. 
 Wasp,  413. 
 
 mason,  424. 
 
 Water,  Freezing  of,  30. 
 Water-spider,  424. 
 Watson,  Sir  T.,  Remarks  of,  38. 
 Wave  theory,  33,  124,  152. 
 Weaver  bird,  The,  395. 
 Weeping,  330. 
 White  ant,  401. 
 Will,  The,  223,  263. 
 
 of  intellect,  264. 
 
 of  organic  mind,  264. 
 
 Woman's  intuition,  298. 
 Word,  A,  284,  286. 
 Wordless  thought,  294,  295, 
 Worship  of  intellect,  24,  52. 
 
 Youatt,  281. 
 
LONDON : 
 GILBERT   AND    EIVINGTON,    PKINTERS, 
 
 ST.  John's  squart:. 
 
A  Catalogue  of  American  and  Foreign  Books  Published  or 
 
 Imported  by  Messrs.  Sampson  Low  &  Co.  can 
 
 be  had  on  application. 
 
 Crown  Buildings,  i88,  Fled  Street,  London y 
 Apr  it,  1880. 
 
 a  ^tlettion  from  tfte  Sfet  of  asoofesi 
 
 PUBLISHED   EY 
 
 SAMPSON  LOW,  MARSTON,  SEARLE,  &  RIVINGTON. 
 
 A 
 
 ALPHABETICAL  LIST. 
 
 CLASSIFIED  Educational  Catalogue  of  Works  pub- 
 lished in  Great  Britain.  Demy  Svo,  cloth  extra.  Second  Edition, 
 revised  and  corrected  to  Christmas,  1879,  5^. 
 
 About  {Ed?nond).     See  "  The  Story  of  an  Honest  Man." 
 
 About  Some  Fellows.  By  an  Eton  Boy,  Author  of  ''A  Day 
 of  my  Life."     Cloth  limp,  square  i6mo,  2s.  6d. 
 
 Adventures  of  Captain  Mago.  A  Phoenician's  Explorations 
 1000  years  B.C.  By  Leon  Cahun.  Numerous  Illustrations.  Crown 
 Svo,  cloth  extra,  gilt  edges,  7^.  6^. ;  plainer  binding,  ^s. 
 
 Adventures  of  a  Young  Naturalist.  By  Lucien  Biart,  with 
 117  "beautiful  Illustrations  on  Wood.  Edited  and  adapted  by  Parker 
 GiLLMORE.     Post  Svo,  cloth  extra,  gilt  edges.  New  Edition,  7^.  dd. 
 
 Afghan   Knife  {The).      A   Novel.     By   Robert    Armitage 
 
 Stern  DALE,  Author  of  *'  Seonee."     Small  post  Svo,  cloth  extra,  6s. 
 Afghanistan  and  the  Afghanis.     Being  a  Brief  Review  of  the 
 
 Histoiy  of  the   Countiy,   and   Account  of  its   People.     By  H.   W. 
 
 Bellew,  C.S.I.     Crown  Svo,  cloth  extra,  6s. 
 Alcott  {Louisa  M.)  /immys  Cruise  in  the  "  Finafore."  With   9 
 
 Illustrations.     Second  Edition.     Small  post  Svo,  cloth  gilt,  3 J.  6d. 
 Au/it    Jos    Scrap-Bag.       Square    i6mo,    2S.    6d. 
 
 (Rose  Library,  is.) 
 Little  Men  :  Life  at  Plumfield  with  Jds  Boys.     Small 
 
 post  Svo,  cloth,  gilt  edges,  3j.  6d.     (Rose  Library,  Double  vol.  is.) 
 Little  Women,     i  vol.,  cloth,  gilt  edges,  3j-.  dd.    (Rose 
 
 Library,  2  vols.,  is.  each.) 
 
Sampson  Low,  Marsto?i,  6^  Co.^s 
 
 Alcott  {Louisa  M. )  Old-Fashioned  Girl.  Best  Edition,  small 
 post  8vo,  cloth  extra,  gilt  edges,  3^.  (id.     (Rose  Library,  2^.) 
 
 Work  and  Beginning  Again.     A  Story  of  Experience. 
 
 Experience,  i  vol.,  small  post  8vo,  cloth  extra,  6s.  Several  Illustra- 
 tions.    (Rose  Library,  2  vols.,  is.  each.) 
 
 Shawl  Straps.     Small  post  8vo,  cloth  extra,  gilt,  35.  6d. 
 
 Eight  Cousins ;   or,  the  Aunt  LLill.     Small  post  8vo, 
 
 with  Illustrations,  3^.  6d. 
 
 The  Rose  in  Bloom.      Small  post  8vo,   cloth   extra, 
 
 3J.  U. 
 
 Silver  Pitchers.     Small  post  8vo,  cloth  extra,  35.  dd. 
 
 Under  the  Lilacs.     Small  post  8vo,  cloth  extra,  ^s. 
 
 Jack  and  yUl.     Small  post  8vo,  cloth  extra,  5^. 
 
 "Miss  Alcott's  stones  are  thoroughly  healthy,  full  of  racy  fun  and  humour  .  .  . 
 exceedingly  entertaining  ....  We  can  recommend  the  '  Eight  Cousins. '" — 
 A  thencBUftt. 
 
 Alpijte  Ascents  afid  Adventures ;  or,  Rock  and  Snow  Sketches. 
 By  H.  SCHiJTZ  Wilson,  of  the  Alpine  Club.  With  Illustrations  by 
 Whymper  and  Marcus  Stone.     Crown  8vo,  los.  6d.     2nd  Edition. 
 
 Andersen  {IIa?ts  Christian)  Fairy  Tales.  With  Illustrations  in 
 Colours  by  E.  V.  B.     Royal  4to,  cloth,  25j-. 
 
 Animals  Fainted  by  Themselves.  Adapted  from  the  French  of 
 Balzac,  Georges  Sands,  &c.,  with  200  Illustrations  by  Grandville. 
 8vo,  cloth  extra,  gilt,  ioj.  6d. 
 
 Art  Education.     See  "  Illustrated  Text  Books." 
 
 Art  in  the  Moimtains :    The  Story  of  the  Passion  Play.     By 
 
 Henry   Blackburn,    Author  of  "Artists  and   Arabs,"    "Breton 
 
 Folk,"    &c.      With   numerous   Illustrations,    and    an   Appendix   for 
 
 Travellers,  giving  the  Expenses  of  the  Journey,  Cost  of  Living,  Routes 
 
 from  England,  &c.,  Map,  and  Programme  for  1880.    4to,  cloth,  \os.  6d. 
 
 "  Of  the  many  previous  accounts  of  the  play,  none,  we  are  disposed  to  think, 
 
 recalls    that  edifying   and  impressive  spectacle    with   the    same    clearness    and 
 
 vividness  as  Mr.  Blackburn's  volume." — Guardian. 
 
 "  He  writes  in  excellent  taste,  and  is  interesting  from  the  first  page  to  the 
 last." — Saturday  Review. 
 
 Art  of  Reading  Aloud  {The)  in  Pulpit,  Lecture  Room,  or  Private 
 Reunions.     By  G.  Vandenhoff,  M.  A.     Crown  8vo,  cloth  extra,  ds. 
 
 Art  Treasures  in  the  South  Ke?tsi?igto7i  Museum.  Published, 
 with  the  sanction  of  the  Science  and  Art  Department,  in  Monthly 
 Parts,  each  containing  8  Plates,  price  is.  In  this  series  are  included 
 representations  of  Decorative  Art  of  all  countries  and  all  times  from 
 objects  in  the  South  Kensington  Museum,  under  the  following  classes: — - 
 
 Sculpture  :  Works  in  Marble,  Ivory,  and  Terra-Cotta. 
 
 Bronzes  :  Statuettes,  Medallions,  Plaques,  Coins. 
 
 Decorative  Painting  and  Mosaic. 
 
List  of  Publications. 
 
 Decorative  Furniture  and  Carved  Wood- Work. 
 
 Ecclesiastical  Metal- Work. 
 
 Gold  and  Silversmiths'  Work  and  Jewellery. 
 
 Limoges  and  Oriental  Enamels. 
 
 Pottery  of  all  Countries. 
 
 Glass :  Oriental,  Venetian,  and  German. 
 
 Ornamental  Iron- Work  :  Cutlery. 
 
 Textile  Fabrics  :  Embroidery  and  Lace. 
 
 Decorative  Bookbinding. 
 
 Original  Designs  for  Works  of  Decorative  Art. 
 
 Views  of  the  Courts  and  Galleries  of  the  Museum. 
 
 Ai-chitectural  Decorations  of  the  Museum. 
 The  Plates   are    carefully  printed  in  atlas  8vo  (13  in.  by  9  in.),  on 
 thick  ivory-tinted  paper  ;  and  are  included  in  a  stout  Avrapper,  orna- 
 mented with  a  drawing  from  **  The  Genoa  Doorway  "  recently  acquired 
 by  the  Museum. 
 
 Asiatic  Turkey  :  being  a  Narrative  of  a  Journey  from  Bombay 
 to  the  Bosphorus.  By  Grattan  Geary,  Editor  of  the  Times  of  India. 
 2  vols.,  crown  8vo,  cloth  extra,  with  many  Illustrations,  and  a  Route 
 Map,  28j. 
 
 Australian  Abroad  {The).  Branches  from  the  Main  Routes 
 Round  the  World.  Comprising  the  Author's  Route  through  Japan, 
 China,  Cochin-China,  Malasia,  Sunda,  Java,  Torres  Straits,  Northern 
 Australia,  New  South  Wales,  South  Australia,  and  New  Zealand,  By 
 James  Kingston  ("J,  H."  of  \\\^  Melboume  Argus).  With  Maps 
 and  numerous  Illustrations  from  Photographs.     2  vols.,  Svo,  145-.  each. 
 
 Autobiography  of  Sir  G.  Gilbert  Scott,  R.A.^  F.S.A.,  a^c. 
 Edited  by  his  Son,  G.  Gilbert  Scott.  With  an  Introduction  by  the 
 Dean  of  Chichester,  and  a  Funeral  Sermon,  preached  in  West- 
 minster Abbey,  by  the  Dean  of  Westminster.  Also,  Portrait  on 
 steel  from  the  portrait  of  the  Author  by  G.  RICHMOND,  R.A.  I  vol., 
 demy  Svo,  cloth  extra,  iSj. 
 
 TDAKER    {Lieut. -Gen.     Valentine,    Pasha).      See   "War   in 
 -^     Bulgaria." 
 
 THE   BAYARD  SERIES, 
 
 Edited   by  the   late  J.    Hain   Frisvvell. 
 
 Comprising  Pleasure  Books  of  Literature  produced  in  the  Choicest  Style  as 
 Companionable  Volumes  at  Home  and  Abroad. 
 
 "  We  can  hardly  imagine  better  books  for  boys  to  read  or  for  men  to  ponder 
 over." — Times. 
 
 Price  IS.  6d.  each  Volume,  complete  in  itself,  flexible  cloth  extra,  gilt  edges, 
 zvith  silk  H eadbands  and  Registers. 
 
 The  Story  of  the  Chevalier  Bayard.     By  M.  De  Berville. 
 De  Joinville's  St.  Louis,  King  of  France. 
 
 A  2 
 
Sampson  Low^  Marston^  ^  Co.^s 
 
 The  Bayard  Series  {continued) : — 
 
 T/ie  Essays  of  Abraham  Cowley ^  including  all  his  Prose  Works. 
 
 Abdallah  ;  or  the  Four  Leaves.     By  Edouard  Laboullaye. 
 
 Table-Talk  and  Opinions  of  Napoleon  Buonaparte. 
 
 Vathek  :  An  Oriental  Romance.     By  William  Beckford. 
 
 The  King  and  the  Commons.  A  Selection  of  Cavalier  and 
 Puritan  Songs.     Edited  by  Prof.  MoRLEV. 
 
 Words  of  Wellington :  Maxims  and  Opinions  of  the  Great 
 Duke. 
 
 Dr.  Johnson^ s  Rasselas^  Prince  of  Abyssinia.     With  Notes. 
 
 Hazlitfs  Round  Table.     With  Biographical  Introduction. 
 
 The  Religio  Medici^  Hydriotaphia,  and  the  Letter  to  a  Friend, 
 By  Sir  Thomas  Browne,  Knt. 
 
 Ballad  Poetry  of  the  Affections.     By  Robert  Buchanan. 
 
 Coleridge's  Christabel,  and  other  Imaginative  Poems.  With 
 Preface  by  Algernon  C.  Swinburne. 
 
 Lord  Chesterfield'' s  Letters,  Sente?ices,  and  Maxims.  Witli 
 Introduction  by  the  Editor,  and  Essay  on  Chesterfield  by  M.  DE  Ste.  • 
 Beuve,  of  the  French  Academy. 
 
 Essays  in  Mosaic.     By  Thos.  Ballantyne. 
 
 My  Uncle  Toby ;  his  Story  and  his  Friends.  Edited  by 
 P.  Fitzgerald. 
 
 Reflections ;  or,  Moral  Sentences  and  Maxims  of  the  Duke  de 
 la  Rochefoucauld. 
 
 Socrates :  Memoirs  for  English  Readers  from  Xenophon's  MemO" 
 rabilia.     By  Edw.  Levien. 
 
 Prince  Alberfs  Golden  Precepts. 
 
 A  Case  containing  T.Z  Volumes,  price  315.  6^.  ;  or  the  Case  separately,  price  3J.  ()d. 
 
 Beauty  and  the  Beast.  An  Old  Tale  retold,  with  Pictures  by 
 E.  V.  B.      4to,  cloth  extra.     10  Illustrations  in  Colours.     \2s.  6d. 
 
 Beumers'  German  Copybooks.     In  six  gradations  at  4^.  each. 
 
 Biart  [Lucicji).  See  "Adventures  of  a  Young  Naturalist," 
 "My  Rambles  in  the  New  World,"  "The  Two  Friends,"  "  Involun. 
 tary  Voyage." 
 
List  of  Publications. 
 
 Bicke?'stet]Cs  Hymnal  Companion  to  Book  of  Commo7i  Prayer 
 may  be  had  in  various  styles  and  bindings  from  \d.  to  2ij.  Price 
 List  and  Prospectus  will  be  forwarded  on  application. 
 
 BicJzersteth  {Rev.  E.  H.,  MA.)  The  Reef  and  other  Parables, 
 
 I  vol. ,  square  8vo,  with  numerous  veiy  beautiful  Engravings,  is.  6d. 
 The  Clergyman  in  his  Home.     Small  post  8vo,  \s, 
 
 The    Master's    Ho  me- Call ;    or,   Brief    Memorials  of 
 
 Alice  Frances  Bickersteth.    20th  Thousand.    32mo,  cloth  gilt,  is. 
 
 The  Master's    Will.      A  Funeral  Sermon   preached 
 
 on  the  Death  of  Mrs.  S.  Gurney  Buxton,      Sewn,  dd.  ;  cloth  gilt,  \s. 
 
 The  Shadow  of  the  Rock.     A   Selection   of  Religious 
 
 Poetry.     i8mo,  cloth  extra,  2s.  6d. 
 
 The   Shadoived  Home   and    the   Light  Beyond.      7th 
 
 Edition,  crown  8vo,  cloth  extra,  5^-. 
 Bida.  The  Autho?'ized  Version  of  the  Four  Gospels,  with  the 
 whole  of  the  magnificent  Etchings  on  Steel,  after  drawings  by  M. 
 Bida,  in  4  vols.,  appropriately  bound  in  cloth  extra,  price  3/.  3j-.  each. 
 Also  the  four  volumes  in  two,  bound  in  the  best  morocco,  by  Suttaby, 
 extra  gilt  edges,  18/.  i8j.,  half-morocco,  12/.  12s. 
 
 "  Bida's  Illustrations  of  the  Gospels  of  St.  Matthew  and  St.  John  have  already 
 received  here  and  elsewhere  a  full  recognition  of  their  great  merits." — Tunes. 
 
 Biographies  of  the  Great  Artists,  Illustrated.  This  Series  is 
 issued  in  the  form  of  Plandbooks.  Each  is  a  Monograph  of  a  Great 
 Artist,  and  contains  Portraits  of  the  Masters,  and  as  many  examples 
 of  their  art  as  can  be  readily  procured.  They  are  Illustrated  with  from 
 16  to  20  Full-page  Engravings.  Cloth,  large  crown  8vo,  3^.  (id.  per 
 Volume. 
 
 Titian.  Rubens.  Tintoret  and  Veronese. 
 
 Rembrandt.  Leonardo,  Hogarth. 
 
 Raphael.  Turner.  Michelangrelo. 
 
 Van  Dyck  and  Hals.  The  Little  Masters.  Reynolds. 
 
 Holbein.  Delaroche  &  Vernet.  Gainsboroug-h. 
 
 Figure  Painters  of  Holland. 
 
 "A  deserving  Series,   based  upon   recent    German  ^\\\>\\cz.\\o\is."— Edinburgh 
 Jxei'ieiv. 
 
 "  Most  thoroughly  and  tastefully  edited." — Spectator. 
 
 Black  (  Wm. )  Three  Feathers.     Small  post  8vo,  cloth  extra,  6s. 
 
 Lady  Silver  dale's  Sweetheart,  and  other  Stories,     i  vol., 
 
 small  post  Svo,  6s. 
 
 Kilmeny :  a  Novel.     Small  post  Svo,  cloth,  6f. 
 
 In  Silk  Attire.    3rd  Edition,  small  post  Svo,  6s. 
 
 A  Daughter  of  Heth.     nth  Edition,  small  post  Svo,  6^. 
 
 ■  ■■■■    ..     Sunrise.     15  Monthly  Parts,  \s.  each. 
 
Sampson  Lo2v,  Marston,  6^  Co.^s 
 
 Blackmore  {R.  D.)  Lorna  Doom.     loth  Edition,  cr.  8vo,  6^. 
 
 Alice  Lorraine,     i  vol.,  small  post  8vo,  6th  Edition,  ds, 
 
 Clara  Vaughan.     Revised  Edition,  6s. 
 
 Cradock  NowelL     New  Edition,  ds. 
 
 C7'ipps  the  Carrier.     3rd  Edition,  small  post  8vo,  ds. 
 
 Mary  Anerley.     3  vols.,  31^.  dd. 
 
 Erema ;  or,  My  Father's  Sin.      With  12  Illustrations, 
 
 small  post  8vo,  6s. 
 
 Blossoms  from  the  King's  Garden  :  Sermons  for  Children.  By 
 the  Rev.  C.  Bosanquet.    2n(l  Edition,  small  post  Svo,  cloth  extra,  6j. 
 
 Blue  Banner  {The);  or,  The  Adventm-es  of  a  Mussulman,  a 
 Christian,  and  a  Pagan,  in  the  time  of  the  Crusades  and  Mongol 
 Conquest.  Translated  from  the  French  of  Leon  Cahun.  With 
 Seventy-six  Wood  Engravings.  Imperial  i6mo,  cloth,  gilt  edp-es, 
 *]s.  6d. ;  plainer  binding,  5j-. 
 
 Bofs  Froissart  {The),     js.  6d.     See  "Froissart." 
 Bra7e  Janet:   A    Story  for   Girls.     By   Alice   Lee.     With 
 Frontispiece  by  M.  Ellen  Edwards.    Square  Svo,  cloth  extra,  3^-.  6d. 
 
 Brave  Men  in  Action.  By  S.  J.  Mackenna.  Crown  8vo, 
 480  pp.,  cloth,  loj.  dd. 
 
 Brazil:  the  Amazons,  and  the  Coast.  By  Herbert  H.  Smith. 
 With  115  Full-page  and  other  Illustrations.     Demy  Svo,  650  pp.,  2\s. 
 
 Brazil  a?id  the  Brazilians.  By  J.  C.  Fletcher  and  D.  P. 
 Kidder.     9th  Edition,  Illustrated,  Svo,  21s. 
 
 Breton  Folk :  An  Artistic  Tour  in  Brittany.  By  Henry 
 Blackburn,  Author  of  "Artists  and  Arabs,"  "Normandy  Pictu- 
 resque," &c.  With  171  Illustrations  by  Randolph  Caldecott. 
 Imperial  Svo,  cloth  extra,  gilt  edges,  lis. 
 
 British  Goblins :  Welsh  Folk-Lore,  Fairy  Mythology,  Legends, 
 and  Traditions.  By  Wirt  Sykes,  United  States  Consul  for  Wales. 
 With  Illustrations  by  J.  H.  Thomas.  This  account  of  the  Fairy 
 Mythology  and  l"olk-Lore  of  his  Principality  is,  by  permission,  dedi- 
 cated to  H.R.H.  the  Prince  of  Wales.     Second  Edition.     Svo,  iSj-. 
 
 British  Philosophers. 
 
 Buckle  {Henry  Thomas)  The  Life  and  Writings  of    By  Alfred 
 
 Henry  IIuth.     With  Portrait.     2  vols.,  demy  Svo. 
 Burnaby  {Capt.)     6"^^  "  On  Horseback." 
 
 Burnham  Beeches  {LLeath,  F.  G.).  With  numerous  Illustrations 
 and  a  Map.  _  Crown  Svo,  cloth,  gilt  edges,  3.V.  6d.     Second  Edition, 
 
 "Writing  with  even  more  than  his  usual  brilliancy,  Mr.  Heath  here  gives  the 
 public  an  interesting  monograph  of  the  splendid  old  trees.  ,  .  .  This  charmin^ 
 httle  \,-ork:'—GMe.  "^ 
 
List  of  Puhlkations. 
 
 Butler  ( W.  F.)  The  Great  Lone  Land ;  an  Account  of  the  Red 
 River  Expedition,  1869-70.  With  Illustrations  and  Map.  Fifth  and 
 Cheaper  Edition,  crown  8vo,  cloth  extra,  ']s.  6d. 
 
 The  Wild  North  Land;  the  Story  of  a  Winter  Journey 
 
 with  Dogs  across  Northern  North  America.      Demy  Svo,  cloth,  with 
 numerous  Woodcuts  and  a  Map,  4th  Edition,  iZs.     Cr.  Svo,  7^-.  6d. 
 Akini-foo  :  the  LListory  of  a  Failure.     Demy  Svo,  cloth, 
 
 2nd  Edition,  i6j".     Also,  in  crown  Svo,  7^-.  dd. 
 
 r^ADOGAN   {Lady   A.)      Lllust rated   Games   of  Patience, 
 
 ^-^  Twenty-four  Diagrams  in  Colours,  with  Descriptive  Text.  Foolscap 
 4to,  cloth  extra,  gilt  edges,  3rd  Edition,  \is,  6d. 
 
 Caldecott  {R).     See  ''  Breton  Folk." 
 
 Carbon  Process  {A  Manual  of).     See  Liesegang. 
 
 Ceramic  Art.     See  Jacquemart. 
 
 Changed  Cross  {The),  and  other  Religious  Poems.    i6mo,  2s.  6d. 
 
 Chant  Book  Companion  to  the  Book  of  Common  Prayer.  Con- 
 sisting of  upwards  of  550  Chants  for  the  Daily  Psalms  and  for  the 
 Canticles  ;  also  Kyrie  Eleisons,  and  Music  for  the  Hymns  in  Holy 
 Communion,  &c.  Compiled  and  Arranged  under  the  Musical  Editor- 
 ship of  C.  J.  Vincent,  Mus.  Bac.  Crown  Svo,  2s.  dd.  ;  Organist's 
 Edition,  fcap.  4to,  ^s. 
 
 Of  various    Editions  of  Hymnal    Companion,   Lists  will  be  forwa7-ded  on 
 
 application. 
 
 Child  of  the  Cavern  {The)  ;  or,  Strange  Doings  Underground. 
 By  Jules  Verne.  Translated  by  W.  H.  G.  Kingston.  Numerous 
 Illustrations.     .Sq.  cr.  Svo,  gilt  edges,  7^.   dd.  ;  cl.,  plain  edges,  5j-. 
 
 Child's  Play,  with  16  Coloured  Drawings  by  E.  V.  B.  Printed 
 on  thick  paper,  with  tints,  'js.  6d. 
 
 Neic.     By  E.  V.  13.     Similar  to  the  above.     See  New. 
 
 Children's  Lives  and  LLow  to  Preserve  Them  ;  or,  The  Nursery 
 Handbook,     By  W.  LOMAS,  M,  D.     Crown  Svo,  cloth,  <^s. 
 
 Children's  Magazine.     Illustrated.     See  St.  Nicholas. 
 
 Choice  Editions  of  Choice  Books.  2s.  6d.  each,  Illustrated  by 
 C.  W.  Cope,  R.A.,  T.  Creswick,  R.A.,  E.  Duncan,  Birket 
 Foster,  J.  C.  Horsley,  A.R.A.,  G.  Hicks,  R.  Redgrave,  R.A., 
 C.  Sto^^ehouse,  F.  Tayler,  G.  Thomas,  H.  J.  Townshend, 
 E.  H.  Wehnert,  Harrison  Weir,  &c. 
 
 Bloomfield's  Farmer's  Boy. 
 Campbell's  Pleasures  of  Hope. 
 Coleridge's  Ancient  Mariner. 
 Goldsmith's  Deserted  Village. 
 Goldsmith's  Vicar  of  Wakefield 
 Gray's  Elegy  in  a  Churchyard. 
 Keat's  Eve  of  St.  Agnes 
 
 Milton's  L' Allegro. 
 
 Poetry  of  Nature.     Harrison  Weir. 
 
 Rogers'  (Sam.)  Pleasures  of  Memory. 
 
 Shakespeare's  Songs  and  Sonnets. 
 
 Tennyson's  May  Queen. 
 
 Elizabethan  Poets. 
 
 Wordsworth's  Pastoral  Poems. 
 
 "  Such  works  are  a  glorious  beatification  for  a  poet." — Atkenaum. 
 
Sampson  Low^  Marston,  6^  Co*s 
 
 Christ  in  Song,     By  Dr.  Philip  Schaff.     A  New  Edition, 
 
 Revised,  cloth,  gilt  edges,  6j. 
 Cohbett  ( Williani).     A   Biography.     By   Edward   Smith.     2 
 
 vols.,  crown  8vo,  25^. 
 
 Comedy  {The)  of  Europe^  i860 — 1890.  A  retrospective  and 
 prospective  Sketch.     Crown  8vo,  (>s. 
 
 Conflict  of  ChristiaJiity  with  Heathe7iism.  By  Dr.  Gerhard 
 Uhlhorn.  Edited  and  Translated  from  the  Third  German  Edition 
 by  G.  C.  Smyth  and  C.  J.  H.  Ropes.     Svo,  cloth  extra,  \os.  6d. 
 
 Contifiental  Tour  of  Eight  Days  for  Forty-four  Shillings.  By 
 a  Journey-man.     i2mo,  \s. 
 
 "The  book  is  simply  delightful." — Spectator. 
 
 Corea  {The).     See  "Forbidden  Land." 
 
 Covert  Side  Sketches:  Thoughts  on  Hu7iting,  with  Different 
 Packs  in  Different  Countries.  By  J.  Nevitt  Fitt  ( H.H.of  the  Sporting 
 Gazette,  late  of  the  Field).    2nd  Edition.     Crown  Svo,  cloth,  \os.  dd. 
 
 Crade-La?id  of  Arts  and  Creeds  ;  or^  Nothing  New  under  the 
 Sun.  By  Charles  J.  Stone,  Barrister-at-law,  and  late  Advocate, 
 High  Courts,  Bombay,     Svo,  pp.  420,  cloth,  14^. 
 
 Cripps  the  Carrier.     3rd  Edition,  ds.     See  Blackmore. 
 
 Cruise  of  H.M.S.  "  Challefiger''  {The).  By  W.  J.  J.  Spry,  R.N. 
 With  Route  Map  and  many  Illustrations.  6th  Edition,  demy  Svo,  cloth, 
 iSj-.     Cheap  Edition,  crown  Svo,  some  of  the  Illustrations,  7j.  6d. 
 
 Curious  Adventures  of  a  Field  Cricket.  By  Dr.  Ernest 
 Candeze.  Translated  by  N.  D'Anvers.  With  numerous  fine 
 Illustrations.     Crown  Svo,  cloth  extra,  gilt  edges,  'js.  6d. 
 
 T^ANA  {R.  H)  Two  Years  before  the  Mast  and  Twenty -Four 
 -^-^     years  After.     Revised  Edition  with  Notes,  1 2mo,  6j. 
 Daughter  {A)  of  Heth.     By  W.  Black.     Crown  8vo,  ds. 
 Day  of  My  Life  {A)  ;  or,  Every  Day  Experiences  at  Eton. 
 By  an  Eton  Boy,  Author  of  "About  Some  Fellows."     l6mo,  cloth 
 extra,  2s.  6d.     6th  Thousand. 
 
 Day  out  of  the  Life  of  a  Little  Maiden  {A) :  Six  Studies  from 
 Life.     By  Sherer  and  Engler.     Large  4to,  in  portfolio,  '^s. 
 
 Diane.     By  Mrs.  Macquoid.     Crown  Svo,  ds. 
 
 Dick^  Cheveley :  his  Fortunes  and  Misfortunes.  By  W.  H.  G. 
 Kingston.  350  pp.,  square  i6mo,  and  22  full-page  Illustrations. 
 Cloth,  gilt  edges,  ^s.  6d. 
 
 Dick  Sands,  the  Boy  Captain.  By  Jules  Verne.  With 
 nearly  100  Illustrations,  cloth  extra,  gilt  edges,  loj-.  6d. 
 
List  of  Puhlicattons, 
 
 Dodge  {Mrs,  M.)  Bans  B tinker;  or,  the  Silver  Skates.  An 
 entirely  New  Edition,  with  59  Full-page  and  other  Woodcuts. 
 Square  cro^vn  8vo,  cloth  extra,  5^-.  ;  Text  only,  paper,  is. 
 
 Dogs  of  Assize.  A  Legal  Sketch-Book  in  Black  and  White. 
 Containing  6Drawings  by  Walter  J.  Allen.  Folio,  in  wrapper,  6s.  Sd. 
 
 JpiGHT  Cousins.     See  Alcott. 
 
 Eldmuir:  An  Art-Story  of  Scottish  Home-Life,  Scetiery^  and 
 Incident.  By  Jacob  Thompson,  Jun.  Illustrated  with  Engravings 
 after  Paintings  of  Jacob  Thompson.  With  an  Introductory  Notice 
 by  Llewellynn  Jewitt,  F.S.A,,  &c.     Demy  8vo,  cloth  extra,  14^. 
 
 Elinor  Dry  den.     By  Mrs.  Macquoid.     Crown  8vo,  ds. 
 
 Embroidery  {Handbook  of).  By  L.  Higgin.  Edited  by  Lady 
 Marian  Alford,  and  published  by  authority  of  the  Royal  School  of 
 Art  Needlework.  With  16  page  Illustrations,  Designs  for  Borders, 
 &c.     Crown  8vo,  5^. 
 
 English  Catalogue  of  Books  {The).     Published  during  1863  to 
 1871  inclusive,  comprising  also  important  American  Publications.   30J-, 
 *#*     Of  the  previous  Volume,    1835  to   1862,  very  few  remain  on 
 sale  ;  as  also  of  the  Index  Volume,  1837  to  1857. 
 
 ■ Supplements,   1863,    1864,    1865,  35.   6d.  each;    1866 
 
 to  1880,  ^s.  each. 
 
 English  Writers,  Chapters  for  Self-Improvement  in  English 
 Literature.  I'y  the  Author  of  "The  Gentle  Life,"  6j-.  ;  smaller 
 edition,  zs.  6d. 
 
 English  Philosophers.  A  Series  of  Volumes  containing  short 
 biographies  of  the  most  celebrated  English  Philosophers,  designed  to 
 direct  the  reader  to  the  sources  of  more  detailed  and  extensive  criticism 
 than  the  size  and  nature  of  the  books  in  this  Series  would  permit. 
 Though  not  issued  in  chronological  order,  the  series  will,  when 
 complete,  constitute  a  comprehensive  history  of  English  Philosophy. 
 Two  Volumes  will  be  issued  simultaneously  at  brief  intervals,  in  square 
 l6mo,  price  2s.  6d. 
 
 The  following  are  already  arranged : — 
 Bacon.     Professor  Fowler,  Professor  of  Logic  in  Oxford. 
 Berkeley.     Professor  T.  H.  Green,   Professor  of  Moral  Philosophy, 
 
 Oxford. 
 Hamilton.     Professor  Monk,  Professor  of  Moral  Philosophy,  Dublin. 
 J.   S.   Mill.      Miss   Helen  Taylor,    Editor  of  "The   Works  of 
 
 Buckle,"  &c. 
 Mansel.     Rev.  J.  H.  HUCKIN,  D.D.,  Head  Master  of  Repton. 
 Adam   Smith.     Mr.  J.  A.  Farrer,  M.A.,  Author  of  "Primitive 
 
 Manners  and  Customs." 
 
10  Samj>soji  Low,  Marston.  6^  Co.^s 
 
 English  Philosophers^  continued : — 
 
 Hobbes.  Mr.  A.  H.  Gosset,  B.A.,  Fellow  of  New  College,  Oxford. 
 Bentham.  Mr.  G.  E.  Buckle,  M.A.,  Fellow  of  All  Souls',  Oxford. 
 Austin.      Mr.    Harry  Johnson,    B.A.,    late   Scholar  of  Queen's 
 
 College,  Oxford. 
 Hartley.       "^  Mr.  E.  S.  BowEN,  B.  A.,  late  Scholar  of  New  College, 
 James  Mill.  3  Oxford. 
 
 Shaftesbury.  )  ^^^^^^^^^  FoWLER. 
 Hutcheson.     ) 
 
 Eixhomenon  ;   or,   The  Republic  of  Mateiialism.      Small  post 
 
 8vo,  cloth,  5^. 
 Erema  ;  or,  My  Father's  Sin.     See  Blackmore. 
 
 Eton.     See  "  Day  of  my  Life,"  "  Out  of  School,"  "  About  Some 
 
 Fellows." 
 Evans  (C.)   Over  the  Hills  and  Far  Away.     By  C.  Evans. 
 
 One  Volume,  crown  8yo,  cloth  extra,  igj-,  ^d. 
 
 A  Strange  F7'iendship.     Crown  Svo,  cloth,  ^s. 
 
 rpAMILY  Prayers  for    Working  Men.     By  the  Author   of 
 ■^  "  Steps  to  the  Throne  of  Grace."     With  an  Introduction  by  the 
 
 Rev.  E.  H.  BiCKERSTETH,  M.A.    Cloth,  \s.  ;  sewed,  (id. 
 
 P-'etn  Paradise  {The):  A  Plea  for  the  Cultuj'e  of  Ferns.  By  F.  G. 
 Heath.  New  Edition,  entirely  Rewritten,  Illustrated  with  Eighteen 
 full-page,  numerous  other  Woodcuts,  including  8  Plates  of  Ferns  and 
 Four  Photographs,  large  post  Svo,  cloth,  gilt  edges,  \2s.  6d.  Sixth 
 Edition.     In  12  Parts,  sewn,  is.  each. 
 
 "  This  charming  Volume  will  not  only  enchant  the  Fern-lover,  but  will  also 
 please  and  instruct  the  general  render."— S/>ccfaior. 
 
 Fern  World  {The).  By  F.  G.  Heath.  Illustrated  by  Twelve 
 Coloured  Plates,  giving  complete  Figures  (Sixty-four  in  all)  of  every 
 Species  of  British  Fern,  printed  from  Nature  ;  by  several  full-page 
 Engravings.     Cloth,  gilt,   6th  Edition,  \2s.  6d.     In  12  parts,  is.  each. 
 
 "  ]\Tr.  Heath  has  really  given  us  good,  well-written  descriptions  of  our  native 
 Ferns,  with  indications  of  their  habitats,  the  conditions  under  which  they  grow 
 naturally,  and  under  which  they  may  be  cultivated." — Athetiaeum. 
 
 Few  {A)  Hints  on  Proving  Wills.     Enlarged  Edition,  is. 
 
 First  Steps  in  Conveisational  French  Grammar.  By  F.  Julien. 
 Being  an  Introduction  to  "  Petites  Legons  de  Conversation  et  de 
 Grammuire,"  by  the  same  Author.     Fcap.  Svo,  128  pp.,  I  J". 
 
 Five     Yeaj's    in   Mi?inesota.      By   Maurice    Farrar,    M.A. 
 
 Crown  Svo,  cloth  extra,  6s. 
 Flooding  of  the  Sahara  {The).     See  Mackenzie. 
 
 Food  for  the  People  ;  or.  Lentils  and  other  Vegetable  Cookery, 
 By  E.  E.  Orlebar.     Third  Thousand.     Small  post  Svo,  boards,  \s. 
 
List  of  Publications.  1 1 
 
 A  Fools  Errand.     By  One  of  the  Fools.     Crown  8vo,  cloth 
 
 extra,  ^s. 
 
 Footsteps  of  the  Master.     See  Stowe  (Mrs.  Beecher). 
 
 Forbidden  Land  {A) :  Voyaf^es  to  the  Corea.  By  G.  Oppert. 
 Numerous  Illustrations  and  JNIaps.     Demy  8vo,  cloth  extra,  2\s. 
 
 Four  Lectures  on  Electric  Induction.  Delivered  at  the  Royal 
 Institution,  1878-9.  I>y  J.  E.  H.  Gordon,  B.A.  Cantab.  With 
 numerous  Illustrations.     Cloth  limp,  square  i6mo,  3^. 
 
 Foreign  Countries  and  the  British  Colonies.  Edited  by  F.  S. 
 Pulling,  M.A.,  Lecturer  at  Queen's  College,  Oxford,  and  formerly 
 Professor  at  the  Yorkshire  College,  Leeds.  A  Series  of  small  Volumes 
 descriptive  of  the  principal  Countries  of  the  World  by  well-known 
 Authors,  each  Country  being  treated  of  by  a  Writer  who  from 
 Personal  Knowledge  is  qualified  to  speak  with  authority  on  the  Subject. 
 The  Volumes  will  average  180  crown  8vo  pages,  will  contain  Maps, 
 and,  in  some  cases,  a  few  typical  Illustrations. 
 
 The  following  Volumes  are  in  preparation  : — 
 
 Canada. 
 
 Sweden  and  Norway. 
 The  West  Indies. 
 New  Zealand. 
 
 Franc  {Maude  Jeane).     The  following  form  one  Series,  small 
 
 post  8vo,  in  uniform  cloth  bindings : — 
 
 Emily's  Choice,     ^s. 
 
 Hall's  Vineyard,     a^s. 
 
 John's  Wife :  a  Story  of  Life  in  South  Australia.     4^, 
 
 Marian  ;  or,  the  Light  of  Some  One's  Home,     ^s, 
 
 Silken  Cords  and  Iron  Fetters.     OfS, 
 
 Vermont  Vale.     ^s. 
 
 Minnie's  Missioii.     \s, 
 
 Little  Mercy.     5^. 
 
 Denmark  and  Iceland. 
 
 Russia 
 
 Greece. 
 
 Persia. 
 
 Switzerland. 
 
 Japan. 
 
 Austria. 
 
 Peru. 
 
 —  Beatrice  Melton,     ^s. 
 
 Friends  and  Foes  in  the  Transkei :  An  Englishwoman's  Experi- 
 ences  during  the  Cape  Frontier  War  of  1S77-8.  By  Helen  M. 
 Prichard.     Crown  Svo,  cloth,  loj.  dd. 
 
 Froissart  {IVie  Boy's).  Selected  from  the  Chronicles  of  Eng- 
 land, P' ranee,  Spain,  &c.  By  Sidney  Lanier.  The  Volume  will 
 be  fully  Illustrated.     Crown  Svo,  cloth,  7^.  (xl. 
 
 Funny  Foreigners  and  Eccentric  Englishmen.  16  coloured 
 comic  Illustrations  for  Children.     Fcap.  folio,  coloured  wrapper,  4^-. 
 
12  Sampson  LoWy  Marsion^  6r»  Go's 
 
 r^ AMES  of  Patience,     ^^^  Cadogan. 
 
 Gentle  Life  (Queen  Edition).     2  vols,  in  i,  small  4to,  \qs.  dd. 
 
 THE     GENTLE     LIFE    SERIES. 
 
 Frice  6^.  each  ;  or  in  calf  extra,  price  loj.  dd.  ;  Smaller  Edition,  cloth 
 
 extra,  2J-.  dd. 
 A  Reprint  (with  the  exception  of  *' Familiar  Words"  and  "Other 
 People's  Windows")  has  been  issued  in  very  neat  limp  cloth  bindings 
 at  2s.  6d.  each. 
 T/ie  Gent/e  Life,     Essays  in  aid  of  the  Formation  of  Character 
 of  Gentlemen  and  Gentlewomen.     21st  Edition. 
 
 "Deserves  to  be  printed  in  letters  of  gold,  and  circulated  in  every  house." — 
 Chambers'  yov.riial. 
 
 About  in  the  World,     Essays  by  Author  of  "  The  Gentle  Life." 
 
 "It  is  not  easy  to  open  it  at  any  page  without  finding  some  handy  idea."— il/i^rw- 
 ing  Post. 
 
 Like  unto  Christ.  A  New  Translation  of  Thomas  a  Kempis' 
 **  De  Imitatione  Christi."     2nd  Edition. 
 
 "  Could  not  be  presented  in  a  more  exquisite  form,  for  a  more  sightly  volume  was 
 never  seen." — Illustrated  LoidoH  News. 
 
 Familiar  Words.  An  Index  Verborum,  or  Quotation  Hand- 
 book, Affording  an  immediate  Reference  to  Phrases  and  Sentences 
 that  have  become  embedded  in  the  English  language.  3rd  and 
 enlarged  Edition.     6s. 
 
 "The   most  extensive  dictionary  of  quotation  we  have   met  with," — Notes  and 
 Queries. 
 
 Essays  by  Montaigne.  Edited  and  Annotated  by  the  Author 
 of  "The  Gentle  Life,"     With  Portrait.     2nd  Edition. 
 
 "  We  should  be  glad  if  any  words  of  ours  could  help  to  bespeak  a  large  circula- 
 tion for  this  handsome  attractive  book." — I Ihtstrated  Ti7nes. 
 
 The  Coiifitess  of  Pembroke's  Arcadia.     Written  by  Sir  Philip 
 Sidney.     Edited  with  Notes  by  Author  of  **  The  Gentle  Life."    "js.  6d. 
 "All  the  best  things  are  retained  intact  in  Mr.  Friswell's  edition."— Exa7fii tier. 
 
 The  Gentle  Life.     2nd  Series,  8th  Edition. 
 
 "There  is  not  a  single  thought  in  the  volume  that  does  not  contribute  in  some 
 measure  to  the  formation  of  a  true  gentleman." — Daily  News. 
 
 The  Silent  LLour:    Essays,    Original   and  Selected.     By   the 
 Autlior  of  "The  Gentle  Life,"     3rd  Edition, 
 "All  who  possess  'The  Gentle  Life '  should  own  this  volume." — Standard. 
 
 Half-Length   Portraits,      Short   Studies   of  Notable  Persons. 
 
 By  J.  Hain  Friswell.     Small  post  8vo,  cloth  extra,  6s. 
 Essays    on  English     Writers,    for    the    Self-improvement    of 
 
 Students  in  English  Literature. 
 
 "To  all  who  have  neglected  to  read  and  study  their  native  literature  we  would 
 
 certainly  suggest  the  volume  before  us  as  a  fitting  introduction." — Examiner. 
 
List  of  Publications.  1 3 
 
 The  Gentle  Life  Series  {cofitinued) : — 
 
 Other  People's  Windows.     By  J.  Hain  Friswell.     3rd  Edition. 
 
 "The  chapters  are  so  lively  in  themselves,  so  mingled  with  shrewd  views  of 
 human  nature,  so  full  of  illustrative  anecdotes,  that  the  reader  cannot  fail  to  be 
 amused. " — Mor7iing  Post. 
 
 A  Man's  Thoughts.     By  J.  Hain  Friswell. 
 
 German  Primer.     Being   an   Introduction  to   First  Steps  in 
 
 German.     By  M.  T.  Preu.     2s.  6d. 
 Getting  On  in  the   World ;  or,  LLints  on  Success  in  Life.     By 
 
 W.  Mathews,  LL.D.  Small  post  Svo,  cloth,  2.s.  6d. ;  gilt  edges,  y.  6d. 
 Gilpin's  Forest  Scenery.      Edited  by  F.   G.   Heath.      Large 
 
 post  Svo,  with  mimevous  Illustrations.     Uniform  with   "The   Fern 
 
 World"  and  "Our  Woodland  Trees."     \2s.  6d. 
 
 "Those  who  know  Mr.  Heath's  Volumes  on  Ferns,  as  well  as  his  'Woodland 
 
 Trees,'  and  his  little  work  on  '  Burnhain  Beeches,'  will  understand  the  enthusiasm 
 
 with  which  he  has  executed  his  task.  .  .  .  The  Volume  deserves  to  be  a  favourite 
 
 in  the  boudoir  as  well  as  in  the  library." — Saturday  Review. 
 
 Gordon  {/.  E.  LL.).  See  "  Four  Lectures  on  Electric  Induc- 
 tion," "  Physical  Treatise  on  Electricity,"  &c. 
 
 Gouffe.  The  Royal  Cookery  Book.  By  Jules  Gouffe  ;  trans- 
 lated and  adapted  for  English  use  by  Alphonse  GoUFFfi,  Head 
 Pastrycook  to  her  Majesty  the  Queen.  Illustrated  with  large  plates 
 printed  in  colours.     1 61  Woodcuts,  Svo,  cloth  extra,  gilt  edges,  2/.  2J. 
 
 Domestic  Edition,  half-bound,  10^.  6^. 
 
 "  By  far  the  ablest  and  most  complete  work  on  cookery  that  has  eve    been  sub- 
 mitted to  the  gastronomical  world." — Fall  MaU  Gazette. 
 
 Gouraud  {Mdlle.)  Four  Gold  Pieces.     Numerous  Illustrations. 
 
 Small  post  Svo,  cloth,  2s.  6d.     See  also  Rose  Library. 
 Government  of  M.  Thiers.    By  Jules  Simon.    Translated  from 
 
 the  French,     2  vols.,  demy  Svo,  cloth  extra,  32j-. 
 
 Great  Artists.     See  Biographies. 
 
 Greek  Grammar.     See  Waller. 
 
 Guizofs  Llistory  of  France.  Translated  by  Robert  Black. 
 Super-royal  Svo,  very  numerous  Full-page  and  other  Illustrations.  In 
 5  vols.,  cloth  extra,  gilt,  each  24J. 
 
 "  It  supplies  a  want  which  has  long  been  felt,  and  ought  to  be  in  the  hands  of  all 
 students  of  history." — Times. 
 
 Masson's  School  Edition.      The 
 
 History  of  France  from  the  Earliest  Times  to  the  Outbreak  of  the 
 Revolution;  abridged  from  the  Translation  by  Robert  Black,  M.A., 
 with  Chronological  Index,  Historical  and  Genealogical  Tables,  &c. 
 By  Professor  Gustave  Masson,  B.A.,  Assistant  Master  at  Harrow 
 School.  With  24  full-page  Portraits,  and  many  other  Illustrations. 
 I  vol.,  demy  Svo,  600  pp.,  cloth  extra,  \Qs.  6d. 
 
14  Sampson  Low,  Marston,  6^  Co.'s 
 
 Guizofs  History  of  England.    In  3  vols,  of  about  500  pp.  each, 
 
 containini^  60  to  70  Full-page  and  other  Illustrations,  cloth  extra,  gilt, 
 
 24J".  each. 
 
 "For  luxury  of  typography,  plainness  of  print,  and  beauty  of  illustration,  these 
 volumes,  of  which  but  one  has  as  yet  appeared  in  English,  will  hold  their  own 
 against  any  production  of  an  age  so  luxurious  as  our  own  in  everything,  typography 
 not  excepted." — Times. 
 
 Guy  on  {Aide.)  Life.     By  Upham.     6th  Edition,  crown  8vo,  ds. 
 
 JLIANDBOOK  to  the  Charities  of  London.     See  Low's. 
 
 of  Embroidery  ;  which  see. 
 
 to  the  Principal  Schools  of  England.     See  Practical. 
 
 Half-Hours  of  Blind  Alan's  Holiday  ;  or,  Summer  and  Winter 
 Sketches  in  Black  &  White.     By  W.  W.  Fenn.     2  vols.,  cr.  8vo,  24^. 
 
 Half  Length  Po7'traits.  Short  Studies  of  Notable  Persons. 
 By  J.  Hain  Friswell.    Small  post  8vo,  ds.  ;  Smaller  Edition,  is.  6d. 
 
 Hall {JV.  W.)  Ho7V  to  Live  Long;  or,  1408  Health  Maxims, 
 Physical,  Mental,  and  Moral.  By  W.  W.  Hall,  A.M.,  M.D. 
 Small  post  8vo,  cloth,  2s.     Second  Edition. 
 
 Ha7is  B r inker ',  or,  the  Silver  Skates.     See  Dodge. 
 
 Have  L  a  Vote  ?     A  Handy  Book  for  the  Use  of  the  People, 
 
 on  the  Qualifications  conferring  the  Right  of  Voting  at  County  and 
 Borough  Parliamentary  Elections.  With  Forms  and  Notes.  By 
 T,  H.  Lewis,  B.A.,  LL.B.     Paper,  6^. 
 
 Heart  of  Africa.  Three  Years'  Travels  and  Adventures  in  the 
 Unexplored  Regions  of  Central  Africa,  from  1868  to  1871.  By  Dr. 
 Georg  Schweinfurth.  Numerous  Illustrations,  and  large  Map. 
 2  vols.,  crown  8vo,  cloth,  15^-. 
 
 Heath  {^Francis  George).  See  "Fern  World,"  "Fern  Paradise," 
 "Our  Woodland  Trees,"  "Trees  and  Ferns;"  "Gilpin's  Forest 
 Scenery,"  "  Burnham  Beeches,"  "Sylvan  Spring,"  &c. 
 
 LLeber's  {Bishop)  Illustrated  Edition  of  Llynms.  With  upwards 
 of  100  beautiful  Engravings.  Small  4to,  handsomely  bound,  7^-.  6d. 
 Morocco,  l8x.  6d.  and2ij-.     An  entirely  New  Edition. 
 
 Hector  Servadac.     ^S^^  Verne.     10s.  6d.  and  ^s. 
 
 Heir  of  Kilfinnan  (The).  New  Story  by  W.  H.  G.  Kingston, 
 Author  of  "  Snoe  Shoes  and  Canoes,"  "With  Axe  and  Rifle,"  &c. 
 With  Illustrations.     Cloth,  gilt  edges,  ^s.  6d. 
 
 History  and  Handbook  of  Photography.  Translated  from  the 
 French  of  Gaston  Tissandier.  Edited  by  J.  Thomson.  Imperial 
 i6mo,  over  300  pages,  70  Woodcuts,  and  Specimens  of  Prints  by  the 
 best  Permanent  Processes.  Second  Edition,  with  an  Appendix  by 
 the  late  Mr.  Henry  Fox  Talbot.     Cloth  extra,  6s. 
 
List  of  Publica  tions.  i  e 
 
 History  of  a  Crime  {The)  ;  Depositioji  of  an  Eye-tvitjiess.     By 
 Victor  Hucjo.     4  vols.,  crown  8vo,  42^.    Cheap  Edition,  i  vol.,  6x. 
 
 Engiand.     See  GuizoT. 
 
 France.     See  GuizoT. 
 
 of  Russia,    ee   Ram  baud. 
 
 Me7'cJiant  Shipping.     See  Lindsay. 
 
 United  States.     See  Bryant. 
 
 ' Ireland.     Standish  O'Grady.    Vols.  I.  and  II.,  7^.  6^. 
 
 each. 
 
 Amei'ican   Literature.     By  j\I.    C.  Tyler.      Vols.    I. 
 
 and  II.,  2  vols,  8vo,  24J. 
 History  a?id  Principles  of  Weaving  by  Hand  and  by  Poiver.  With 
 several  hundred  Illustrations.     By  Alfred  Barlow.     Royal  8vo, 
 cloth  extra,  i/.  5^-.    Second  Edition. 
 
 Hitherto.     By  the  Author  of"  The  Gayworthys."    Ne^v  Edition, 
 
 cloth  extra,  3J-.  dd.     Also,  in  Rose  Library,  2  vols.,  2s. 
 Home  oftheEddas.     By  C.  G.  Lock.     Demy  8vo,  cloth,  ids. 
 How  to  Live  Long.     See  Hall. 
 
 Hotv  to  get  Strong  and  how  to  Stay  so.     By  William  Blaikie. 
 A  Manual  of  Rational,    Physical,  Gymnastic,   and  other   Exercises. 
 With  Illustrations,  small  post  8vo,  5^-. 
 "Worthy  of  every  one's  attention,  whether  old  or  yonnzr —Graphic. 
 
 Hugo   ( Victor)    ''Ninety-Three:'     Illustrated.     Crown  8vo,  6j. 
 
 Toilers  of  the  Sea.    Crown  8vo.    Illustrated,  ds. ;  fancy 
 
 boards,   2s.  ;   cloth,   2s.   6d.  ;   On  large  paper  with  all  the   original 
 Illustrations,  los.  6d. 
 
 .     See  "  History  of  a  Crmie." 
 
 Hmdred  Greatest  Men  {The).     8   vols.,  containing  15  to  20 
 
 Portraits  each,  2is.  each.     See  below. 
 
 "Messrs.  Sampson  Low  &  Co.  are  about  to  issue  an  important  '  International' 
 work,  entitled,  'THE  HUNDRED  GREATEST  MEN.'  being  the  Lives  and 
 Portraits  of  the  loo  Greatest  Men  of  History,  divided  into  Eight  Classes,  each  Class 
 to  form  a  Monthly  Quarto  Volume.  The  Introductions  to  the  volumes  are  to  be 
 written  by  recognized  authorities  on  the  different  subjects,  the  English  contributors 
 Vjeing  Dean  Stanley,  Mr.  Matthew  Arnold,  Mr.  Frouoe,  and  Professor  Max 
 MuLLER:  in  Germany,  Professor  Helmholtz  ;  in  PVance,  MM.  Taine  and 
 Renan  ;  and  in  America,  Mr.  Emerson.  The  Portraits  are  to  be  Reproductions 
 from  fine  and  rare  Steel  Engravings." — Academy. 
 
 Hygiene  and  Public  Health  {A  Treatise  ofi).  Edited  by  A.  H. 
 Buck,  M.D.  Illustrated  by  numerous  Wood  Engravings.  In  2 
 royal  8vo  vols.,  cloth,  one  guinea  each. 
 
 Hymnal    Cofnpafiioji    to    Book    of    Common    Prayer.       See 
 
 BiCKERSTETH. 
 
1 6  Sainpson  Lo7U,  Marston,  c^  Co*s 
 
 ILLUSTRATED   Text-Books  of  Art-Education.     A  Series 
 •*■      of  Monthly  Volumes  preparing  for  publication.    Edited  by  Edward 
 J.  POYNTER,  R.  A.,  Director  for  Art,  Science  and  Art  Department. 
 
 The  first  Volumes^  large  croivn  Svo,  cloth,  3^.  dd.  each^  tvill  be  issued  in  the 
 following  divisions : — 
 PAINTING. 
 Classic  and  Italian.  |  French,  and  Spanish. 
 
 Qerman,  Flemish,  and  Dutch.      |  Eng-lish  and  American. 
 
 ARCHITECTURE. 
 
 Classic  and  Early  Christian.        |  Gothic,  Renaissance,  &  Modern. 
 
 SCULPTURE. 
 
 Classic  and  Oriental.  |  Benaissance  and  Modern. 
 
 ORNAMENT. 
 
 Decoration  in  Colour.  |  Architectural  Ornament. 
 
 Illustratio7is  of  China  a?td  its  People.  By  J.  Thompson 
 F.R.G.  S.     Four  Volumes,  imperial  4to,  each  3/.  3^-. 
 
 Tit  my  Indian  Garden.  By  Phil  Robinson.  With  a  Preface 
 by  Edwin  Arnold,  M.  A.,  C.S.L,  &c.    Crown  Svo,  limp  cloth,  3^-.  dd. 
 
 Involuntary  Voyage  (An).  Showing  how  a  Frenchman  who 
 abhorred  the  Sea  was  most  unwillingly  and  by  a  series  of  accidents 
 driven  round  the  World.  Numerous  Illustrations.  Square  crown 
 Svo,  cloth  extra,  Js.  6d. 
 
 Irish  Bar.  Comprising  Anecdotes,  Bon-Mots,  and  Bio- 
 graphical Sketches  of  the  Bench  and  Bar  of  Ireland.  By  J.  Roderick 
 O'Flanagan,  Barrister-at-Law.     Crown  Svo,  \2s.     Second  Edition. 
 
 ^ACK andym.     By  Miss  Alcott.     Small  post  Svo,  cloth, 
 J       gilt  edges,  5^. 
 
 facquemart  (A.)  History  of  the  Ceramic  Art.  By  Albert 
 Jacquemart.  With  200  Woodcuts,  12  Steel-plate  Engravings,  and 
 1000  Marks  and  Monograms.  Translated  by  Mrs.  BuRY  Palliser. 
 Super-royal  Svo,  cloth  extra,  gilt  edges,  28^-. 
 
 linuny's  Cruise  in  the  Pinafore.     See  Alcott. 
 
 J^AFIRLAND :  A  Ten  Mo7iths'  Campaign.    By  Frank  N. 
 "*-  ^      Streatfield,  Resident  Magistrate  in  Kaffraria,  and  Commandant 
 
 of  Native  Levies  during  the  Kaffir  War  of  1S78.    Crown  Svo,  cloth 
 
 extra,  ^s.  6d. 
 
 Keble  Autogi-aph  Birthday  Book  {The).  Containing  on  each  left- 
 hand  page  the  date  and  a  selected  verse  from  Keble's  hymns. 
 Imperial  Svo,  with  12  Floral  Chromos,  ornamental  binding,  gilt  edges, 
 15J. 
 
List  of  PuhUcaiions.  1 7 
 
 Khedive's  Egypt  {The);  or,  The  old  House  of  Bondage  under 
 New  Masters.    By  Edwin  de  Leon.    Illustrated.    Demy  8vo,  8j.  6cL 
 
 King's  Rifle  {The):  From  the  Atlantic  to  the  Indian  Ocean; 
 Across  Unknown  Countries ;  Discovery  of  the  Great  Zambesi  Affluents, 
 &c.  By  Major  Serpa  Pinto.  With  24  full-page  and  about  100 
 smaller  Illustrations,  13  small  Maps,  and  i  large  one.     Demy  8vo. 
 
 Kingston  {IV,  If.  G.).     See  ''Snow-Shoes." 
 
 Child  of  the  Cavern. 
 
 Two  Supercargoes. 
 
 With  Axe  and  Rifle. 
 
 Begufn's  Fortune. 
 
 Heir  of  Kilflnnan, 
 
 Dick  Cheveley. 
 
 T  A DY  Silverdalis  Sweetheart.     6^.    ^S^^  Black. 
 
 Lenten  Meditations,  In  Two  Series,  each  complete  in  itself. 
 By  the  Rev.  Claude  Bosanquet,  Author  of  "Blossoms  from  the 
 King's  Garden."    i6mo,  cloth.  First  Series,  is.6d. ;  Second  Series,  2s. 
 
 Lentils,     See  "  Food  for  the  People." 
 
 Liesegang  {Dr.  Paul  E.)  A  Manual  of  the  Carbon  Process  of 
 Photography.     Demy  Svo,  half-bound,  with  Illustrations,  4^. 
 
 Life  and  Letters  of  tJie  Honourable  Charles  Sumner  {The). 
 2  vols.,  royal  Svo,  cloth.    Second  Edition,  36J. 
 
 Lindsay  ( IV.  S.)  History  of  Merchant  Shipping  and  Ancient 
 Commerce.  Over  150  Illustrations,  Maps  and  Charts.  In  4  vols., 
 demy  Svo,  cloth  extra.     Vols.  I  and  2,  2ij-.  ;  vols.  3  and  4,  245-.  each. 
 
 LionJacJz:  a  Stoiy  of  Perilous  Adventures  amongst  Wild  Me7i 
 and  Beasts.  Showing  how  Menageries  are  made.  By  P.  T.  Barnum. 
 With  Illustrations.     Crown  Svo,  clolh  extra,  price  ds. 
 
 Little  King ;  or,,  tJie  Taming  of  a  Young  Russian  Count,  Ly 
 S.  Bi.ANDY.  64  Illustrations.  Crown  Svo,  gilt  edges,  ^s,  6d,  ;  plainer 
 binding,  5^. 
 
 Little  Mercy;  or,  For  Better  for  Worse.  By  Maude  Jeanne 
 Franc,  Author  of  "Manan,""  "Vermont  Vale,"  &c.,  &c.  Small 
 post  Svo,  cloth  extra,  4^.     Second  Edition. 
 
 Long  {Col,  C.  C/iaille)  Central  Africa,  Naked  Truths  of 
 Naked  People  :  an  Account  of  Expeditions  to  Lake  Victoria  Nyanza 
 and  the  Mabraka  Niam-Niam.    Demy  Svo,  numerous  Illustrations,  \%$. 
 
 Lost  Sir  Massingberd.  New  Edition,  crown  Svo,  boards,  coloured 
 wrapper,  2s, 
 
1 8  Sampson  Low,  Marston,  &>  Co.^s 
 
 Loiu^s  German  Series — 
 
 1.  The  Illustrated  G-erman  Primer.    Being  the  easiest  introduction 
 
 to  the  study  of  German  for  all  beginners,      is. 
 
 2.  The  Children's  own  German  Book.     A  Selection  of  Amusing 
 
 and  Instructive  Stories  in  Prose.    Edited  by  Dr.  A.  L.  Meissner. 
 Small  post  8vo,  cloth,  is.  6d. 
 
 3.  The   First    German   Reader,    for   Children    from    Ten    to 
 
 Fourteen.     Edited  by  Dr.   A.  L.  Meissner.     Small  post  8vo, 
 cloth,  is.  6d. 
 
 4.  The  Second  German  Reader.     Edited  by  Dr.  A.  L.  Meissner. 
 
 Small  post  8vo,  cloth,  is.  6d. 
 
 Buchheivi^ s  Deutsche  Prosa.      Two  Volumes,  sold  separately  :  — 
 
 5.  Schiller's  Prosa.     Containing  Selections  from  the  Prose  Works 
 
 of  Schiller,  with  Notes  for  English  Students,     By  Dr.'  Buchheim, 
 Small  post  Svo,  2s.  6d. 
 
 6.  Goethe's  Prosa.     Selections  from  the  Prose  Works  of  Goethe, 
 
 with  Notes  for  English  Students.     By  Dr.   Buchheim.     Small 
 post  Svo,  3J-.  6d, 
 
 Low's    Jjiternational    Series   of    Toy   Books.      6d.    each ;    or 
 Mounted  on  Linen,  is. 
 
 1.  Little  Pred  and  his  Fiddle,   from  Asbjornsen's   "Norwegian 
 
 Fairy  Tales." 
 
 2.  The  Lad  and  the  North  Wind,  ditto. 
 
 3.  The  Pancake,  ditto. 
 
 Lota's  Standard  Libjnry  of  Travel  and  Adventio'c.     Crown  Svo, 
 bound  uniformly  in  cloth  extra,  price  ']s.  6d. 
 
 1.  The  Great  Lone  Land.     By  Major  W.  F.  Butler,  C.B. 
 
 2.  The  Wild  North  Land.     By  Major  W^  F.  BuTLER,  C.B. 
 
 3.  How  I  found  Living-stone.    By  PI.  M.  Stanley. 
 
 4.  The  Threshold  of  the  Unknown  Region.     By  C.  R.  Mark- 
 
 HAM.     (4th  Edition,  with  Additional  Chapters,  los.  6d.) 
 
 5.  A  Whaling-  Cruise  to  BaflB.n's  Bay  and  the  Gulf  of  Boothia. 
 
 By  A.   H.  Markham. 
 
 6.  Campaigrning-  on  the  Oxus.     By  J.  A.  MacGahan. 
 
 7.  Akim-foo :    the  History  of  a  Failure.      By  Major   W.   F. 
 
 Butler,  C.B. 
 
 8.  Ocean  to   Ocean.     By  the   Rev.    George  M.    Grant.     With 
 
 Illustrations. 
 
 9.  Cruise  of  the  Challengrer.     By  W.  J.  J.  Spry,  R.N. 
 
 10.  Schweinfurth's  Heart  of  Africa.     2  vols.,  i^s. 
 
 11.  Through  the  Dark  Continent.     By  H.  M.  Stanley,     i  vol., 
 
 I2J-.  6d. 
 
List  of  Publications.  19 
 
 Loiv's  Standard  Novels.     Crown  8vo,  65.  each,  cloth  extra. 
 
 My  Lady  Greensleeves.     By   Helen    Mathers,    Authoress    of 
 "  Comiu'  through  tlie  Rye,"  "Cherry  Ripe,"  &c. 
 
 Three  Feathers.     By  William  Black. 
 
 A   Daug-hter  of  Heth.      13th  Edition.      By   W.    BLACK.      With 
 Frontispiece  by  F.  Walker,  A.R.A. 
 
 Kilmeny.     A  Novel.     By  W.  BLACK. 
 
 In  Silk  Attire.     By  W.  Black. 
 
 Lady  Silverdale's  Sweetheart.     By  W.  Black. ^ 
 
 History  of  a  Crime :  The  Story  of  the  Coup  d'Etat.     By  Victor 
 Hugo. 
 
 Alice  Lorraine.     By  R.  D.  Blackmore. 
 
 Lorna  Doone.     By  R.  D.  Blackmore.     8th  Edition. 
 
 Cradock  Nowell.     By  R.  D.  BLACKMORE. 
 
 Clara  Vaughan.     By  R.  D.  BLACKMORE. 
 
 Cripps  the  Carrier.     By  R.  D.  BLACKMORE. 
 
 Erema  ;  or  My  Father's  Sin.     By  R.  D.  Blackmore. 
 
 Innocent.     By  Mrs.  Oliphant.     Eight  Ilkistrations. 
 
 Work.    A  Story  of  Experience.     By  Louisa  M.  Alcott.     Ilkistra- 
 tions.    See  also  Rose  Library. 
 
 The  Afg-han  Knife.     By  R.  A.  Stern  dale.  Author  of  "  Seonee." 
 
 A  French  Heiress  in  her  own  Chateau.     By  the  author  of  "  One 
 Only,"  "Constantia,"  cS:c.     Six  Illustrations. 
 
 Ninety-Three.     By  Victor  Hugo.     Numerous  Illustrations. 
 
 My  Wife  and  I.     By  Mrs.  Beecher  Stowe. 
 
 Wreck  of  the  Grosvenor.     By  W.  Clark  Russelu 
 
 Elinor  Dryden.     By  Mrs.  MacQUOID. 
 
 Diane.     By  Mrs.  Macquoid. 
 
 Poganuc  People,  Their  Loves  and  Lives.     By  Mrs.   Beecher 
 Stowe. 
 
 A  Golden  Sorrow.     By  Mrs.  Cashel  Hoey. 
 
 Low's  Handbook  to  the  Charities  of  London.  Edited  and 
 revised  to  date  by  C.  Mackeson,  F.S.S.,  Editoi  of  "  A  Guide  10  the 
 Churches  of  London  and  its  Suburbs,"  &c.     is. 
 
 Ji/fACGAHAN  (/.  A.)  Campaigning  on  the  Oxus,  and  the 
 -^'^      Fall  of  Khiva.     With  Map  and  numerous  Illustrations,  4th  Edition, 
 
 small  post  8vo,  cloth  extra,  'Js.  6d. 
 Macgregor  {John)   ''Rob  Roy''   on   the   Baltic.     3rd  Edition, 
 
 small  post  Svo,  7.s.  6d. 
 A   Thousand  Miles   in  the ''Rob  Roy''    Canoe,     nth 
 
 Edition,  small  post  Svo,  2s.  Oct. 
 
20  Sampson  Low,  Marston,  6^  Go's 
 
 Macgregor  {Jolm)  Description  of  the  ''Rob  Rof  Canoe,  with 
 Plans,  &c.,  IS. 
 
 The    Voyage  Alone  in   the  Yawl  ''Rob  Roy.''      New 
 
 Edition,    thoroughly   revised,    with   additions,    small  post   8vo,    S^. ; 
 boards,  2s.  6d. 
 
 Mackenzie  (V).  The  Flooding  of  the  Sahara.  By  Donald 
 Mackenzie.     8vo,  cloth  extra,  with  Illustrations,  lo^.  6^. 
 
 Macqtwid{Mrs.)  Elinor  Dry  den.     Crown  8vo,  cloth,  6s. 
 
 Diane.     Crown  8vo,  6s. 
 
 Magazine  {Illustrated)  for  Young  People.     See  "  St.  Nicholas." 
 
 Markhani  {C.  R.)  The  Threshold  of  the  Unknown  Region. 
 Crown  8vo,  with  Four  Maps,   4th  Edition.     Cloth  extra,  \os.  6d. 
 
 Maury  {Co?nmander)  Physical  Geography  of  the  Sea,  and  its 
 Meteorology.  Being  a  Reconstruction  and  Enlargement  of  his  former 
 Work,  with  Charts  and  Diagrams.     New  Edition,  crown  8vo,  6s. 
 
 Memoirs  of  Madame  de  Remusat,  1802— 1808.  By  her  Grand- 
 son, M.  Paul  de  Remusat,  Senator.  Translated  by  Mrs.  Cashel 
 HoEY  and  and  Mr.  John  Lillie.  4th  Edition,  cloth  extra.  This 
 work  was  Avritten  by  Madame  de  Remusat  during  the  time  she 
 was  living  on  the  most  intimate  terms  with  the  Empress  Josephine, 
 and  is  full  of  revelations  respecting  the  private  life  of  Bonaparte,  and 
 of  men  and  politics  of  the  first  years  of  the  century.  Revelations 
 which  have  already  created  a  great  sensation  in  Paris.    8vo,  2  vols.  32.?. 
 
 Men  of  Mark:  a  Gallery  of  Contemporary  Portraits  of  the  most 
 Eminent  Men  of  the  Day  taken  from  Life,  especially  for  this  publica- 
 tion, price  IJ-.  6d.  monthly.  Vols.  I.,  II.,  III.,  and  IV,,  handsomely 
 bound,  cloth,  gilt  edges,  25^.  each. 
 
 Michael  Strogoff.     \os.  6d.  and  ^s.    6*^^  Verne. 
 
 Mitford  {Miss).     See  "  Our  Village." 
 
 Montaigne's  Essays.     See  "  Gentle  Life  Series." 
 
 My  Brother  Jack ;  or,  The  Story  of  Whatd'yecallem.  Written 
 by  Himself.  From  the  French  of  Alphonse  Daudet.  Illustrated 
 by  P.  PniLirpoTEAUX.  Imperial  i6mo,  cloth  extra,  gilt  edges,  "js.  6d. ; 
 plainer  binding,  $s. 
 
 My  Lady  Greensleeves.  By  Helen  Mathers,  Authoress  of 
 ♦'Comin'  through  the  Rye,"  "Cherry  Ripe,"  &c.  I  vol.  edition, 
 crown  Svo,  cloth,  ds. 
 
List  of  Publications.  2 1 
 
 My  Rambles  in  the  New  JVorld.  By  Lucien  Biart,  Author  of 
 "The  Adventures  of  a  Young  Naturalist."  Numerous  full-page 
 Illustrations.  Crown  8vo,  cloth  extra,  gilt  edges,  7^.  6cf.  ;  plainer 
 binding,  5^-. 
 
 Mysterious  Island.  By  Jules  Verne.  3  vols.,  imperial  i6mo. 
 150  Illustrations,  cloth  gilt.  3.r.  dd.  each  ;  elaborately  bound,  gilt 
 edges,  7^-.  dd.  each.  Cheap  Edition,  with  some  of  the  Illustrations, 
 cloth,  gilt,  2s. ;  paper,  \s.  each. 
 
 ATARES  (Sir  G.  S.,  K.C.B)  Narrative  of  a  Voyage  to  the 
 •^  ^  Polar  Sea  during  1S75-76,  in  II. M.'s  Ships  "Alert"  and  "Discovery." 
 By  Captain  Sir  G.  S.  Nares,  R.N.,  K.C.B.,  F.R.S.  Published  by  per- 
 mission  of  the  Lords  Commissioners  of  the  Admiralty.  With  Notes  on 
 the  Natural  History,  edited  by  H.  W.  Feilden,  F.G.S.,  C.M.Z.S., 
 F.R.G.  S.,  Naturalist  to  the  Expedition.  Two  Volumes,  demySvo,  M'ith 
 numerous  Woodcut  Illustrations,  Photographs,  &c.    4th  Edition,  2/.  2s. 
 
 National  Music  of  the  World.  By  the  late  Henry  F.  Chor- 
 LEY.     Edited  by  II.  G.  Hewlett.     Crown  8vo,  cloth,  %s.  6d. 
 
 "  What  I  have  to  offer  are  not  a  few  impressions,  scrambled  together  in  the  haste 
 of  the  moment,  but  arc  the  result  of  many  years  of  comparison  and  experience." — • 
 Ftotii  the  Ajithor's  '^  Pre  hide.'" 
 
 New  Child s  Play  (A).  Sixteen  Drawings  by  E.  V.  B.  Beauti- 
 fully printed  in  colours,  4to,  cloth  extra,  12s.  6d. 
 
 New  Guinea  {A  Few  MontJis  in).  By  Octavius  C.  Stone, 
 F.  R.G.S.  With  numerous  Illustrations  from  the  Author's  own 
 Drawings,      Crown  8vo,  cloth,  12s. 
 
 New  Ireland.  By  A.  M.  Sullivan,  M.P.  for  Louth.  2  vols., 
 demy  8vo,  30j'.     Cheaper  Edition,  i  vol.,  crown  8vo,  Sj.  dd. 
 
 New  Novels.     Crown  8vo,  cloth,  \os.  Gd.  per  vol.  : — 
 
 Mary  Anerley.    By  R.  D.  Blackmore,  Author  of  "  Lorna  Doone," 
 
 &c.     3  vols. 
 The  Sisters.     By  G.  Ebers,  Author  of  "An  Egyptian  Princess." 
 
 2  vols.,  i6mo,  2s.  each. 
 Countess  Dapline.    By  Rita,  Authoress  of  ".Vivienne  "  and  "Like 
 
 Dian's  Kiss."     3  vols. 
 Sunrise.     By  W.  Black.     In  15  Monthly  Parts,  is.  each. 
 Wait  a  Year.     By  Harriet  Bowra,    Authoress  of  "A   Young 
 
 Wife's  Story."     3  vols. 
 Sarah  de  Berangrer.     By  Jean  Ingelow.     3  vols. 
 The  Braes  of  Yarrow.     By  C.  Gibbon.     3  vols. 
 Elaine's  Story.     By  Maud  Sheridan.     2  vols. 
 Prince  Fortune  and  His  Friends.     3  vols. 
 
2  2  Sampson  Low^  Marston,  6^  Go's 
 
 Noble  Words  and  Noble  Deeds.     Translated  from  the  French  of 
 
 E.  MULLER,  by  Dora  Leigh.     Containing  many  Full-page  Illustra- 
 tions by  Philippoteaux.     Square  imperial  i6mo,  cloth  extra,  7^.  (xL 
 
 North  American  Review  {The),     Monthly,  price  2S.  Gd. 
 
 Notes  on  Fish  and  Fishing.     By  the  Rev.  J.  J.  Manley,  M.A. 
 With  Illustrations,  crown  8vo,  cloth  extra,  leatherette  binding,  loj-.  6d. 
 
 Nursery  Playmates  {Prince  of ).      217   Coloured  pictures  for 
 Children  by  eminent  Artists.     Folio,  in  coloured  boards,  6s. 
 
 niBERAMMERGAU  Passion  Play.      See   "Art   in    the 
 
 ^         Mountains." 
 
 Ocean  to  Ocean:  Sandford  Flemings  Expedition  through 
 Canada  in  1872.  By  the  Rev.  George  M.  Grant.  With  Illustra- 
 tions.    Revised  and  enlarged  Edition,  crown  Svo,  cloth,  7^.  (>d. 
 
 Old-Fashioned  Girl.     See  Alcott. 
 
 Oliphant  {Mrs)  Innocent.  A  Tale  of  Modern  Life.  By  Mrs. 
 Oliphant,  Author  of  "The  Chronicles  of  Carlingford,"  &c.,  &c. 
 With  Eight  Full-page  Illustrations,  small  post  Svo,  cloth  extra,  6s. 
 
 On  Horseback  through  Asia  Minor.  By  Capt.  Fred  Burnaby, 
 Royal  Horse  Guards,  Author  of  "A  Ride  to  Khiva."  2  vols., 
 Svo,  with  three  Maps  and  Portrait  of  Author,  6th  Edition,  sSj-.  ; 
 Cheaper  Edition,  crown  Svo,  \os.  6d. 
 
 Our  Little  Ones  in  Heaven.  Edited  by  the  Rev.  H.  Robbins. 
 With  Frontispiece  after  Sir  Joshua  Reynolds.  Fcap.,  cloth  extra. 
 New  Edition — the  3rd,  with  Illustrations,  $s. 
 
 Our  Village.  By  Mary  Russell  Mitford.  Illustrated  with 
 Frontispiece  Steel  Engraving,  and  12  full-page  and  157  smaller  Cuts 
 of  Figure  Subjects  and  Scenes.     Crown  4to,  cloth,  gilt  edges,  21s. 
 
 Our  Woodland  Trees.  By  F.  G.  Heath.  Large  post  Svo, 
 cloth,  gilt  edges,  uniform  with  "Fern  World  "  and  "  Fern  Paradise," 
 by  the  same  Author.  8  Coloured  Plates  (showing  leaves  of  every 
 British  Tree)  and  20  Woodcuts,  cloth,  gilt  edges,  12s.  6d.  Third 
 Edition. 
 
 "The  book,  as  a  whole,  meets  a  distinct  need  ;  its  engravings  are  excellent,  its 
 coloured  leaves  and  leaflets  singularly  accurate,  and  both  author  and  engraver 
 appear  to  have  been  animated  by  a  kindred  love  of  their  s\xh}QQX.."— Saturday 
 Review. 
 
List  of  Publica  tions.  2  3 
 
 pAINTERS  of  All  Schools.     By  Louis  Viardot,  and  other 
 ■^         Writers.     500   pp.,  super- royal  8vo,  20  Full-page  and    70  smaller 
 Engravings,  cloth  extra,  25^-.      A  New  Edition   is   issued   in   Half- 
 crown  parts,  with  fifty  additional  portraits,  cloth,  gilt  edges,  31^-,  6(/. 
 
 Palliser  (Afrs.)  A  Histo7y  of  Lace,  from  the  Earliest  Period. 
 A  New  and  Revised  Edition,  with  additional  cuts  and  text,  upwards 
 of  100  Illustrations  and  coloured  Designs.     I  vol.  8vo,  i/.  \s. 
 
 "One  of  the  most  readable  books  of  the  season  ;  permanently  valuable,  always  in- 
 teresting, often  amusing,  and  not  inferior  in  all  the  essentials  of  a  gift  book." — Tunes. 
 
 — Histo7-ic  Devices,  Badges,  and  War  Cries.     8vo,  i/.  i^. 
 
 The  China  Collector's  Pocket  CompanioJi.  With  up- 
 wards of  1000  Illustrations  of  INIarks  and  Monograms.  2nd  Edition, 
 with  Additions.     Small  post  Svo,  limp  cloth,  5j-. 
 
 Petitcs  Lee^ons  de  Convei^sation  et  de  Granimaire :  Oral  and 
 Conversational  ]\Iethod  ;  being  Lessons  introducing  the  most  Useful 
 Topics  of  Conversation,  upon  an  entirely  new  principle,  &c.  By 
 F.  JULIEN,  French  Master  at  King  Edward  the  vSixth's  School, 
 Birmingham.  Author  of  "The  Student's  French  Examiner,"  "  First 
 Steps  in  Conversational  French  Grammar,"  which  see. 
 
 Phillips  (Z.)  Dictionaiy  of  Biographical  Reference.  Svo, 
 i/.  IIJ-.  6^. 
 
 Photography  [IListory  and  ILandbook  of).     See  Tissandier. 
 
 Physical  Treatise  on  Electricity  and  Magnetism.  By  J.  E.  H. 
 Gordon,  B.A.  With  about  200  coloured,  full-page,  and  other 
 Illustrations.  Among  the  newer  portions  of  the  work  may  be 
 enumerated  :  All  the  more  recent  investigations  on  Striee  by  Spottis- 
 woode,  De  la  Rue,  Moulton,  &c.  An  account  of  Mr.  Crooke's  recent 
 researches.  Full  descriptions  and  pictures  of  all  the  modern  Magnetic 
 Survey  Instruments  now  used  at  Kew  Observatory.  Full  accounts  of 
 all  the  modern  work  on  Specific  Inductive  Capacity,  and  of  the  more 
 recent  determination  of  the  ratio  of  Electric  units  (v).  It  is  believed 
 that  in  respect  to  the  number  and  beauty  of  the  Illustrations,  the  work 
 will  be  quite  unique.     2  vols.,  Svo,  36^-. 
 
 Picture  Gallery  of  British  Art  (The).  38  Permanent  Photo- 
 graphs after  the  most  celebrated  English  Painters.  With  Descriptive 
 Letterpress.  Vols.  I  to  5,  cloth  extra,  iSj.  each.  Vols.  6,  7,  and  8, 
 commencing  New  Series,  demy  folio,  3IJ.  6d. 
 
 Pinto  {Major  Serpa).     See  "  King's  Rifle." 
 
 Placita  Anglo-Normannica.      The  Procedure  and  Constitution  of 
 the  Anglo-Norman  Coiu-ts  (William  I. — Richard  L),  as  shown  by 
 Contemporaneous  Records.    With  Explanatory  Notes,  &c.    By  M.  M. 
 BiGELOW.     Demy  8vo,  cloth,  21J. 
 
24  Sampson  Low,  Mars  ton,  6^  Co*s 
 
 Plutarch's  Lives.  An  Entirely  New  and  Library  Edition. 
 Edited  by  A.  H.  Clough,  Esq.  5  vols.,  8vo,  2/.  loj-.;  half-morocco, 
 gilt  top,  3/.  Also  in  i  vol.,  royal  8vo,  800  pp.,  cloth  extra,  i8j.  ; 
 half-bound,  21s. 
 
 Morals.     Uniform  with  Clough's  Edition  of  "  Lives  of 
 
 Plutarch."    Edited  by  Professor  Goodwin.     5  vols.,  8vo,  3/.  3J. 
 
 Poems  of  the  Inner  Life.  A  New  Edition,  Revised,  with  many 
 additional  Poems.     Small  post  8vo,  cloth,  5^. 
 
 Poganuc  People:  their  Loves  and  Lives.  By  Mrs.  Beecher 
 Stowe.     Crown  8vo,  cloth,  6j. 
 
 Polar  Expeditions.    See  Koldewey,  Markham,  MacGahan, 
 
 and  Nares. 
 
 Practical  (A)  Handbook  to  the  Principal  Schools  of  England. 
 By  C.  E.  Pascoe.    New  Edition,  crown  8vo,  cloth  extra,  y.  6d. 
 
 Prejevalsky  {N.  M)  From  Kulja,  across  the  Tian  Shan  to  Lob- 
 nor.  Translated  by  E.  Delmar  Morgan,  F.R.G.S.  Demy  8vo, 
 with  a  Map.     i6s. 
 
 Prince  Ritto  ;  or,  The  Four-leaved  Shamrock.  By  Fanny  W. 
 CuRREY.  With  10  Full-page  Fac-simile  Reproductions  of  Original 
 Drawings  by  Helen  O'Hara.     Demy  4to,  cloth  extra,  gilt,  los.  6d. 
 
 Publishers'  Circular  {The),  and  General  Record  of  British  and 
 Foreign  Literature.    Published  on  the  ist  and  15th  of  every  Month,  ^d. 
 
 1)AMBA  UD  {Alfred).     History  of  Russia,  from  its  Origin 
 •^  ^     to   the   Year    1877.     With  Six  Maps.     Translated  by  Mrs.  L.    B. 
 Lang.     2  vols.,  demy  8vo,  cloth  extra,  38^-. 
 
 Recollections  of  Writers.     By  Charles  and   Mary   Cowden 
 
 Clarke.  Authors  of  **  The  Concordance  to  Shakespeare,"  &c.  ; 
 with  Letters  of  Charles  Lamb,  Leigh  Hunt,  Douglas  Jerrold, 
 and  Charles  Dickens  ;  and  a  Preface  by  Mary  Cowden  Clarke. 
 Crown  8vo,  cloth,  ioj-.  6c/. 
 
 Reminiscences  of  the  War  i?i  New  Zealand.  By  Thomas  W. 
 Gudgeon,  Lieutenant  and  Quartermaster,  Colonial  Forces,  N. Z. 
 With  Twelve  Portraits.     Crown  8vo,  cloth  extra,  ioj-.  6a'. 
 
 Remusat  {Madame  de).     See  "  Memoirs  of." 
 
 Robinson  {Phil).     See  "  In  my  Indian  Garden." 
 
 Roch(foucaulds  Reflections.     Bayard  Series,  2s.  6d. 
 
List  of  Publications.  2  5 
 
 J^ogers  (S.)   Pleasures  of  Af emery.     See  "Choice  Editions  of 
 Choice  Books."     2s.  6d. 
 
 Pose  in  Blootn.     See  Alcott. 
 
 Pose  Library  {The).     Popular  Literature  of  all  countries.     Each 
 volume,  IS.  ;  cloth,  2s.  6d.     Many  of  the  Volumes  are  Illustrated— 
 
 1.  Sea-GuU  Rock.     By  Jules  Sandeau.     Illustrated. 
 
 2.  liittle  Women.     By  Louisa  M.  Alcott. 
 
 3.  Little  Women  Wedded.     Forming  a  Sequel  to  '•' Little  Women. " 
 
 4.  The  House  on  Wheels.     By  Madame  de  Stolz.     Illustrated. 
 
 5.  Little  Men.  By  Louisa  M.  Alcott.  Dble.  vol.,  2s. ;  cloth,  3^.  ed. 
 
 6.  The  Old-Fashioned  Girl.    By  Louisa  M.  Alcott.     Double 
 
 vol.,  2s.  ;  cloth,  3^.  6d. 
 
 7.  The  Mistress  of  the  Manse.     By  J.  G.  Holland. 
 
 8.  Timothy  Titcomb's  Letters  to  Young-  People,  Single  and 
 
 Married. 
 
 9.  Undine,  and  the  Two  Captains.     By  Baron  De  La  Motte 
 
 FouQU£.     A  New  Translation  by  F.  E.  Bunnett,     Illustrated. 
 
 10.  Draxy  MHler's  Dowry,  and  the  Elder's  Wife.     By  Saxe 
 
 Holm.  ^ 
 
 11.  The  Four  Gold  Pieces.     By  Madame  GouRAUD.     Numerous 
 
 Illustrations, 
 
 12.  Work.    A  Story  of  Experience.     First  Portion.     By  Louisa  M. 
 
 Alcott. 
 
 13.  Beg-inning-  Ag-ain.     Being  a   Continuation    of  "Wor':."     By 
 
 Louisa  M.  Alcott. 
 
 14.  Picciola;     or,   the  Prison  Flower.       By  X.    B.    Saintine. 
 
 Numerous  Graphic  Illustration^ 
 
 15.  Robert's  Holidays.     Illustrated. 
 
 16.  The  Two  Children  of  St.  Domingo.     Numerous  Illustrations. 
 
 17.  Aunt  Jo's  Scrap  Bagr. 
 
 18.  Stowe  (Mrs,  H,  B.)  The  Pearl  of  Orr's  Island, 
 19- The  Minister's  Wooing-. 
 
 20.  Betty's  Bright  Idea. 
 
 21.  .  The  Ghost  in  the  Mill. 
 
 22.  Captain  Kidd's  Money. 
 
 23.   We  and  our  Neigrhbours.     Double  vol,,  2s. 
 
 24-  M:y  Wife  and  I.    Double  vol,  2s.  j  cloth,  gilt^  3^.  6d. 
 
 25.  Hans  Brinker  ;  or,  the  Silver  Skates. 
 
 26.  Lowell's  My  Study  Window. 
 
 27.  Holmes  (O.  W.)  The  Guardian  Ang-el. 
 
 28.  Warner  (C.  D.)  My  Summer  in  a  Garden. 
 
2  6  Sampson  Low,  Marston,  6^  Go's 
 
 The  Rose  Library,  continued : — 
 
 29.  Hith.erto.    By  the  Author  of  "  The  Gay worthys."    2  vols. ,  I j.  each. 
 
 30.  Helen's  Babies.     By  their  Latest  Victim. 
 
 31.  The  Barton  Experiment.    By  the  Author  of  '*  Helen's  Babies." 
 
 32.  Dred.     By  Mrs.   Beecher   Stowe.     Double  vol.,    2s,      Cloth, 
 
 gilt,  3^.  ^d. 
 
 33.  Warner  (C.  D.)  In  the  Wilderness. 
 
 34.  Six  to  One.     A  Seaside  Story. 
 
 Russell  {W.  II.,  LL.D)  The  Tour  of  the  Prince  of  Wales  in 
 India.  By  W.  H.  Russell,  LL.D.  Fully  Illustrated  by  Sydney 
 P.  Hall,  M.A.  Super- royal  8vo,  cloth  extra,  gilt  edges,  52 j.  6^.; 
 Large  Paper  Edition,  84^-. 
 
 QANCTA    Christina:   a  Story  of  the  First    Century.     By 
 •^     Eleanor  E.  Orlebar.    With  a  Preface  by  the  Bishop  of  Winchester. 
 Small  post  8vo,  cloth  extra,  5^. 
 
 Scientific  Memoirs:  being  Experimental  Contributiofis  to  a 
 Knowledge  of  Radiant  Energy.  By  John  William  Draper,  M.D,, 
 LL.D.,  Author  of  "A  Treatise  on  Human  Physiology,"  &c.  With 
 Steel  Portrait  of  the  Author.     Demy  8vo,  cloth,  473  pages,  14J. 
 
 Scott  {Sir  G.  Gilbert.)     See  "  Autobiography." 
 
 Sea- Gidl  Rock.     By  Jules  Sandeau,  of  the  French  Academy. 
 
 Royal  l6mo,   with  79  Illustrations,    cloth   extra,   gilt  edges,    "^s.   6d. 
 Cheaper  Edition,  cloth  gilt,  2s.  6d.     See  also  Rose  Library. 
 
 Seonee :  Sporting  in  the  Satpura  Range  of  Central  India,  and  in 
 the  Valley  of  the  Nerbudda.  By  R.  A.  Sterndale,  F.R.G.S.  8vo, 
 with  numerous  Illustrations,  2i.f. 
 
 The  Serpent  Charmer:  a  Tale  of  the  Indian  Muti?iy.  By 
 Louis  Rousselet,  Author  of  "India  and  its  Native  Princes." 
 Numerous  Illustrations.  Crown  8vo,  cloth  extra,  gilt  edges,  p.  bd.  ; 
 plainer  binding,  5^. 
 
 Shakespeare  {The  Boudoir).  Edited  by  Henry  Cundell. 
 Carefully  bracketted  for  reading  aloud  ;  freed  from  all  objectionable 
 matter,  and  altogether  free  from  notes.  Price  2s.  6d.  each  volume, 
 cloth  extra,  gilt  edges.  Contents  : — Vol  I.,  Cymbeline— Merchant  of 
 Venice.  Each  play  separately,  paper  cover,  is.  Vol,  II.,  As  You 
 Like  It— King  Lear— Much  Ado  about  Nothing.  Vol.  III.,  Romeo 
 and  Juliet— Twelfth  Night — King  John.  The  latter  six  plays  sepa- 
 rately, paper  cover,  gd» 
 
List  of  Publications.  2  7 
 
 Shakespeare  Key  {The).  Forming  a  Companion  to  "The 
 Complete  Concordance  to  Shakespeare."  By  Charles  and  Mary 
 CowDEN  Clarke.     Demy  8vo,  800  pp.,  2\s. 
 
 Shooting:  its  Appliances,  Practice,  and  Purpose.  By  James 
 Dalziel  Doug  all,  F.S.A.,  F.Z.A.  Author  of  "Scottish  Field 
 Sports,"  &c.     Crown  Svo,  cloth  extra,  los.  6d. 
 
 "The  book  is  adtiiirable  in  every  way We  wish  it  every  success." — Globe. 
 
 "A  very  complete  treatise Likely  to  take  high  rank  as  an  authority  on 
 
 shooting." — Daily  News. 
 
 Silent  Hour  {The).     See  "  Gentle  Life  Series." 
 
 Silver  Pitchers.     See  Alcott. 
 
 Simon  {Joules).     See  "  Government  of  M.  Thiers." 
 
 Six  to  One.     A  Seaside  Story.     i6mo,  boards,  is. 
 
 Smith  (G.)  Assyrian  Explorations  and  Discoveries.  By  the  late 
 George  Smith.  Illustrated  by  Photographs  and  Woodcuts.  Demy 
 Svo,  6th  Edition,  iSj. 
 
 TJie   Chaldean  Account   of    Genesis.       By    the    late 
 
 G.   Smith,  of  the  Department  of  Oriental  Antiquities,  British  Museum. 
 With  many  Illustrations.     Demy  Svo,  cloth  extra,     6th  Edition,  i6j-, 
 
 Sn 07a- Shoes  and  Canoes ;  or,  the  Adventwes  of  a  Pur-Hunter 
 in  the  Hudson's  Bay  Territory.  By  W.  H.  G.  Kingston.  2ncl 
 Edition.  With  numerous  Illustrations.  Square  crown  Svo,  cloth 
 extra,  gilt  edges,  "js.  6>i.  ;  plainer  binding,  5j'. 
 
 Songs  and  Etchings  in    Shade   and  Sunshine.     By  J.    E.    G. 
 
 Illustrated  with  44  Etchings.     Small  4to,  cloth,  gilt  tops,  25J. 
 
 South  Kensington  Museum.    Monthly  \s.    See  "  Art  Treasures." 
 
 Stanley  (H.  M.)  Hoiv  I  Found  Livingstone.     Crown  Svo,  cloth 
 extra,  7^.  dd.  ;  large  Paper  Edition,  los.  6d. 
 
 "J/y   Kalulu,"   Prince,   King,  and  Slave.     A   Story 
 
 frf)m  Central  Africa.    Crown  Svo,  about  430  pp.,  with  numerous  graphic 
 Illustrations,  after  Original  Designs  by  the  Author.     Cloth,  "js.  6d. 
 
 Coomassie  and  Alagdala.      A  Story   of  Two  British 
 
 Campaigns  in  Africa.     Demy  Svo,  with  Maps  and  Illustrations,  i6j. 
 Through  the  Dark  Continent,  which  see. 
 
 St.  Nicholas  Ma<^azine.  4to,  in  handsome  cover,  ij-.  monthly. 
 Annual  Volumes,  handsomely  bound,  15^.  Its  special  features  are, 
 the  great  variety  and  interest  of  its  literary  contents,  and  the  beauty 
 
28  Sampson  Low,  Marston,  6^  Co.*s 
 
 and  profuseness  of  its  Illustrations,  which  surpass  anything  yet 
 attempted  in  any  publication  for  young  people,  and  the  stories  are  by 
 the  best  living  authors  of  juvenile  literature.  Each  Part  contains,  on 
 an  average,  50  Illustrations. 
 
 Stojy  without  an  End.  From  the  German  of  Carove,  by  the  late 
 Mrs.  Sarah  T.  Austin.  Crown  4to,  with  15  Exquisite  Drawings 
 by  E.  V.  B.,  printed  in  Colours  in  Fac- simile  of  the  original  Water 
 Colours ;  and  numerous  other  Illustrations.     New  Edition,  ^s.  6d. 
 
 square  4to,  with  Illustrations  by  Harvey.     2s.  6d. 
 
 Stowe  {Mrs.  Beecher)  Dred.     Cheap  Edition,  boards,  2s.  Cloth, 
 gilt  edges,  3^-.  6^. 
 
 Footsteps  of  the  Master.     With    Illustrations   and  red 
 
 borders.     Small  post  8vo,  cloth  extra,  ds. 
 
 Geography,  with  60  Illustrations.     Square  cloth,  4^.  dd. 
 
 Little  Foxes.     Cheap    Edition,   is.\  Library  Edition, 
 
 4-r.  dd. 
 
 Betty s  Bright  Ldea.     is. 
 
 My    Wife   a?id  L ;    or,   LTarry  Henderson^ s  Llistory, 
 
 Small  post  8vo,  cloth  extra,  6^.* 
 
 Minister's  Wooing.  5i'.;  Copyright  Series,  \s.  6d.]  cl,  2^.* 
 
 Old  Town  Folk.     6s. ;  Cheap  Edition,  2s.  6d, 
 
 Old  Town  Fireside  Stories.     Cloth  extra,  3^.  6d. 
 
 Our  Lolks  at  Poganuc.     10s.  6d. 
 
 We  a?td  our  Neighbours,     i  vol.,  small  post  8vo,  6s. 
 
 Sequel  to  "My  Wife  and  I."* 
 
 Fink  and  White  Tyranny.     Small  post  8vo,  3^".  6d.  j 
 
 Cheap  Edition,  \s.  6d.  and  2s. 
 
 Queer  Little  People,     is. ;  cloth,  2s, 
 
 Chimney  Corner,     is. ;  cloth,  is.  6d. 
 
 The  Pearl  of  Orr's  Lsla?id.     Crown  8vo,  55.* 
 
 Little  Pussey  Willow.     Fcap.,  2s. 
 
 *  See  also  Rose  Library. 
 
List  of  Publications.  2  9 
 
 Stoive  {Mrs.  Beeche?-)  IFoman  in  Sacred  History.  Illustrated 
 with  15  Chromo-Iithographs  and  about  200  pages  of  Letterpress. 
 Demy  4to,  cloth  extra,  gilt  edges,  2$s. 
 
 Student's  French  Examiner.  By  F.  Julien,  Author  of  "  Petites 
 Lecons  de Conversation  et  de  Grammaire-"  Square  crown  8vo,  cloth,  2s. 
 
 Studies  in  German  Literature.  By  Bayard  Taylor.  Edited 
 by  Marie  Taylor.  With  an  Introduction  by  the  Hon.  George 
 II.  BoKER.     8vo,  cloth  extra,  los.  6d. 
 
 Studies  In  the  Theory  of  Descent.  By  Dr.  Aug.  Weismann, 
 Professor  in  the  University  of  Freiburg.  Translated  and  edited  by 
 Raphael  Meldola,  F.C.S.,  Secretary  of  the  Entomological  Society 
 of  London.  Part  I.  —  "  On  the  Seasonal  Dimorphism  of  Butterflies,'' 
 containing  Original  Communications  by  Mr.  W.  H.  Edwards,  of 
 Coalburgh.  With  two  Coloured  Plates.  Price  of  Part.  I.  (to  Sub- 
 scribers for  the  whole  work  only)  8j  j  Part  II.  (6  coloured  plates),  i6j.  : 
 Part  III.,  6s. 
 
 Sugar  Beet  {The).  Including  a  History  of  the  Beet  Sup^ar 
 Industry  in  Europe,  Varieties  of  the  Sugar  Beet,  Examination,  Soil.-, 
 Tillage,  Seeds  and  Sowing,  Yield  and  Cost  of  Cultivation,  Harvesting, 
 Transportation,  Conservation,  Feeding  Qualities  of  the  Beet  and  of 
 the  Pulp,  &c.     By  L.  S.  V/are.     Illustrated.     Svo,  cloth  extra,  2is. 
 
 Sullivan  {A.  M.,  M.P.).     See  "  NeAv  Ireland." 
 
 Sulphuric  Acid  (A  Practical  Treatise  on  the  Manufacture  of). 
 By  A.  G.  and  C.  G.  Lock,  Consulting  Chemical  Engineers.  With 
 77  Construction  Plates,  and  other  Illustrations. 
 
 Sumner  {Hon.  Charles).     See  Life  and  Letters. 
 
 Sunrise :  A  Story  of  These  Times.  By  William  Black, 
 Author  of  "  A  Daughter  of  Heth,"  &c.  To  be  published  in  15 
 Monthly  Parts,  commencing  April  1st,  \s.  each. 
 
 Surgeon^ s  Handbook  on  the  Treatment  of  Wounded  in  War.  By 
 Dr.  Friedrich  Esmakch,  Professor  of  Surgery  in  the  University  of 
 Kiel,  and  Surgeon-General  to  the  Prussian  Army.  Translated  l)y 
 H.  H.  Glutton,  B.A.  Cantab,  F.R.C.S.  Numerous  Coloured 
 Plates  and  Illustrations,  Svo,  strongly  bound  in  flexible  leather,  i/.  Sj-. 
 
 Sylvan  Spring.  By  Franxis  George  Heath.  Illustrated  by 
 12  Coloured  Plates,  drawn  by  F.  E.  Hulme,  F.L.S.,  Artist  and 
 Author  of  "  Familiar  Wild  Flowers;"  by  16  full-page,  and  more  than 
 100  other  Wood  Engravings.     Large  post  Svo,  cloth,  gilt  edges,  12s,  6d. 
 
30  Sampson  Low,  Marsfon,  6^  Co.''s 
 
 T 
 
 ^AUCHNITZS    English    Editions    of    German    Authors . 
 Each  volume,  cloth  flexible,  2s.  ;  or  sewed,  is.  6d.    (Catalogues  post 
 free  on  application.) 
 
 [B.)  German  and  English  Dictionary.    Cloth,  is.  6d.; 
 
 roan,  2j, 
 French  and  English.     Paper,  is.  6d. ;  cloth,  2s. ;  roan, 
 
 2:.  6d. 
 
 Italian   and  Etrglish.      Paper,    i^.    6d. ;    cloth,    2s. ; 
 
 roan,  2s.  6d, 
 Spanish  and  English.     Paper,  15.  dd. ;  cloth,  2s.  \  roan, 
 
 2j.  (id. 
 
 New  Testament.     Cloth,  2s. ;  gilt,  2s.  6d. 
 
 Taylor  {Bayard).     See   "  Studies  in  German  Literature." 
 
 Textbook  {A)  of  Harmony.  For  the  Use  of  Schools  and 
 Students.  By  the  late  Charles  Edward  Horsley.  Revised  for 
 the  Press  by  Westlet  Richards  and  W.  H.  Calcott.  Small  post 
 8vo,  cloth  extra,  3^.  dd. 
 
 Through  the  Dark  Continent :  The  Sources  of  the  Nile ;  Around 
 the  Great  Lakes,  and  down  the  Congo.  By  Henry  M.  Stanley. 
 2  vols.,  demy  8vo,  containing  150  Full-page  and  other  Illustrations, 
 2  Portraits  of  the  Author,  and  10  Maps,  42J,  Seventh  Thousand. 
 Cheaper  Edition,  crown  Svo,  with  some  of  the  Illustrations  and  Maps. 
 I  vol.,  I2s.  6d. 
 
 Tour  of  the  Prince  of  Wales  in  India.     See  Russell. 
 
 T?'ees  and  Ferns.  By  F.  G.  Heath.  Crown  Svo,  cloth,  gilt 
 edges,  with  numerous  Illustrations,  3J-,  6i/. 
 
 "  A  charming  little  volume.' — Land  and  Water, 
 
 Turkistan.     Notes  of  a  Journey  in  the  Russian  Provinces  of 
 
 Central  Asia  and  the  Khanates  of  Bokhara  and  Kokand.  By  Eugene 
 Schuyler,  Late  Secretary  to  the  American  Legation,  St.  Petersburg. 
 Numerous  Illustrations.     2  vols,  Svo,  cloth  extra,  5th  Edition,  2/.  2s. 
 
 Two  Friends.  By  Lucien  Biart,  Author  of  "  Adventures  of 
 a  Young  Naturalist,"  "  My  Rambles  in  the  New  World,"  &c.  Small 
 post  Svo,  numerous  Illustrations,  gilt  edges,  yj-.  bd.  ;  plainer  binding,  5^. 
 
 Two  Supercargoes  {The)  ;    or.,  Adventures  in  Savage   Africa. 
 By  W.  H.  G.  Kingston.     Numerous  Full-page  Illustrations.    Square 
 imperial  i6mo,  cloth  extra,  gilt  edges,  ']s.  ()d.  ;  plainer  binding,  5^-. 
 
 TJF  and  Dowfi ;  or.,  Fifty  Years'  Experiences  in  Australia, 
 ^-^        California,   New  Zealand,    India,    China,   and  tlie  South  Pacific. 
 
 Being  the  Life  History  of  Capt.  W.  J.  Barry.     Written  by  Himself. 
 
 With  several  Illustrations.     Crown  Svo,  cloth  extra,  %s.  (>d. 
 
List  of  Publications. 
 
 31 
 
 dules  Verne,  that  Prince  of  Story-tellers."— Times, 
 BOOKS  BY  JULES  VERNE. 
 
 Large  Crown  8vo.    .    . 
 
 1  Containing  350  to  600  pp. 
 ,       and  from  50  to  100 
 
 Containing  the  whole  of  the 
 
 [   full-page  illustrations. 
 
 text  with  some  illustrations. 
 
 In  ver 
 
 In 
 
 In  cloth 
 
 handsom 
 
 plainer 
 
 binding,  gilt 
 
 WORKS. 
 
 cloth  bind 
 
 binding, 
 
 edges, 
 
 Coloured  Boards. 
 
 ing,  gilt 
 
 plain 
 
 smaller 
 
 edges. 
 
 edges. 
 
 type. 
 
 s.    d. 
 
 s.    (L. 
 
 s.    d. 
 
 Twenty  Thousand  Leagues 
 
 ) 
 
 under  the  Sea.     Part  I. 
 
 }■     10     G 
 
 5    0 
 
 3    G 
 
 2  vols.,  Is.  each. 
 
 Ditto.           Part  II. 
 
 ) 
 
 Hector  Servadac      .     .     . 
 
 10     8 
 
 5    0 
 
 The  Fur  Country     .     .     . 
 
 10    6 
 
 5    0 
 
 3    G 
 
 2  vols.,  Is.  each. 
 
 From   the    Earth   to   the 
 
 ) 
 
 Moon  and  a  Trip  round 
 
 }■     10    6 
 
 5    0 
 
 2 
 
 vols.,  2s. 
 
 2  vols.,  Is.  each. 
 
 it 
 
 ) 
 
 each. 
 
 Michael       StrogoiF,       the 
 Courier  of  the  Czar  .     . 
 
 I     10     6 
 
 5    0 
 
 Dick     Sands,     the     Boy 
 
 1     10     G 
 
 Captain 
 
 1 
 
 i! 
 
 s.   d. 
 
 Five  Weeks  in  a  Balloon  . 
 
 7    6 
 
 3     6 
 
 2    0 
 
 1     0 
 
 Adventures  of  Three  En- 
 
 - 
 
 glishmen      and     Three 
 Russians 
 
 (76 
 
 3    G     1; 
 
 1; 
 
 2     0 
 
 1    0 
 
 Around     the     "World    in 
 Eighty  Days     .... 
 
 ].      7    6 
 
 3     G 
 
 2    0 
 
 1    0 
 
 A  Floating  City  .... 
 The  Blockade  Runners     . 
 Dr.  Ox's  Experiment    .     . 
 
 }      7    0 
 
 3    6 
 
 I 
 
 I 
 
 2     0 
 
 2     0 
 
 1     0 
 
 1     0 
 
 Master  Zacharius     .     .     .  • 
 
 2    0 
 
 1    0 
 
 A  Drama  in  the  Air      .     . 
 
 >      7    G 
 
 3     C 
 
 1 
 1 
 
 A  Winter  amid  the  Ice     , 
 
 2    0 
 
 1    0 
 
 The     Survivors     of     the 
 
 ") 
 
 J 
 
 "Chancellor".     .     .     . 
 Martin  Paz 
 
 .c 
 
 3     G 
 
 2    0 
 2     0 
 
 2  vols.  Is.  each. 
 1    0 
 
 The    Mysterious  Island, 
 
 J 
 
 3  vols.  :— 
 
 ")     23     G 
 
 10    G 
 
 G    0 
 
 3    0 
 
 Vol.  I.  Dropped  from  the 
 
 / 
 
 ) 
 
 Clouds 
 
 [       7    G 
 
 3     G     ! 
 
 2     0 
 
 1    0 
 
 Vol.  II.  Abandoned     .     . 
 
 (       7    G 
 
 3     G 
 
 2    0 
 
 1    0 
 
 Vol.  III.  Secret  of  the  Is- 
 
 I 
 
 land    
 
 J       7    G 
 
 3     G 
 
 2     0 
 
 1    0 
 
 Tlie  Child  of  the  Cavern  . 
 
 7     G 
 
 3     G 
 
 The  Begum's  FortuDO  .     . 
 
 7    6 
 
 The     Tribulations     of   a 
 
 }   '« 
 
 Chinaman 
 
 Celebrated  Travels  and  Travellers.     3  vols.    Demy  8vo,  GOO  pp., 
 upwards  of  100  full-page  illustrations,  12s.  Gd.;  gilt  edges,  14s.  each  : — 
 
 (1)  The  Exploration  op   the  World. 
 
 (2)  The  Great  Navigators  of  the  Eighteenth  Century. 
 
 (3)  The  Explorers  or  the  Nineteenth  Century.     (In  the  Press.) 
 
32     Sampson  Lotv,  Mars  ton,  6^  Go's  List  of  Publications. 
 
 JJ/ALLER  {Rev.  C.  H.)  The  Names  on  the  Gates  of  Fear!, 
 ^^      and  other  Studies.     By  the  Rev.   C.  H.  Waller,  M.A.     Second 
 edition.     Crown  8vo,  cloth  extra,  6s. 
 
 A  G7'ammar  and  Analytical  Vocahulatj  of  the  Words  in 
 
 the  Greek  Testament.  Compiled  from  Briider's  Concordance.  For 
 the  use  of  Divinity  Students  and  Greek  Testament  Classes.  By  the 
 Rev.  C.  H,  Waller,  M.A.  Part  I.,  The  Grammar.  Small  post  8vo, 
 cloth,  2s.  6d.     Part  II.  The  Vocabulary,  2s.  6d. 
 
 Adoption   and    the    Covenant.      Some   Thoughts   on 
 
 Confirmation.     Super-royal  i6mo,  cloth  limp,  2s.  6d. 
 Wanderings  in  the  Western  Land.     By  A.  Pendarves  Vivian, 
 
 M.P.    \Vith  many  Illustrations  from  Drawings  by  Mr.  Bierstadt 
 
 and  the  Author,  and  3  Maps.      I  vol.,  demy  8vo,  cloth  extra,  \%s. 
 War  in  Bulgaria :  a  Narrative  of  Fersofial  Experiences.     By 
 
 Lieutenant-General  Valentine  Baker   Pasha.      Maps    and 
 
 Plans  of  Battles.     2  vols. ,  demy  Svo,  cloth  extra,  2/.  2s. 
 Warner  (C.  D.)  My  Summer  in  a  Ga7'den.     Rose  Library,  is. 
 
 Back-log  Studies.    Boards,  \s.  6d. ;  cloth,  zs. 
 
 L?i  the  Wilderness.     Rose  Library,  i^. 
 
 Mummies  and  Moslems.     Svo,  cloth,  12s, 
 
 Weaving.     See  "  History  and  Principles." 
 
 Whitney  {Mrs.  A.  D.  T.)  ILitherto.     Small  post  Svo,  3^.  dd. 
 
 and  2s.  6d. 
 
 Sights  and  Lnsights.     3  vols.,  crown  Svo,  315".  6^. 
 
 Summer  in  Leslie  Goldthwaite' s  Life.     Cloth,  35".  6d. 
 
 Wills,  A  Few  LLi?its  on  Froving,  without  Professional  Assistance. 
 
 By  a  Probate  Court  Official.     5th  Edition,  revised  with  Forms 
 
 of  Wills,  Residuary  Accounts,  &c.     Fcap.  Svo,  cloth  limp,  is. 
 With  Axe  and  Rife  on  the  Western  Prairies.     By  W.  H.  G. 
 
 Kingston.     With  numerous   Illustrations,  square  crown  Svo,  cloth 
 
 extra,  gilt  edges,  7^-.  dd.  ;  plainer  binding,  5^-. 
 Witty  aiid  LIumorous  Side  of  the  English  Poets  {The).     With  a 
 
 variety  of  Specimens  arranged  in  Periods.     By  Arthur  H.  Elliott. 
 
 I  vol.,  crown  Svo,  cloth,  \os.  6d. 
 Woolsey  {C.  D.,  LL.D.)   Ljttroduction  to   the  Study  of  Lnter- 
 
 national  Law ;   designed  as  an  Aid  in  Teaching  and  in   Historical 
 
 Studies.     5th  Edition,  demy  Svo,  I  Si". 
 Words  of  Wellington:   Maxims  and  Opinions,  Sentences  and 
 
 Reflections  of  the  Great  Duke,  gathered  from  his  Despatches,  Letters, 
 
 and  Speeches  (Bayard  Series).     2s.  6d. 
 Wreck  of  the  Grosvenor.    By  W,  Clark  Russell.    6s.    Third 
 
 and  Cheaper  Edition. 
 
 SAMPSON  LOW,  MARSTON,   SEARLE,   &  RIVINGTON, 
 CROWN  BUILDINGS    i88,  FLEET  STREET. 
 
1,      *  vi  ''^i'-  ^ 
 
jwmM 
 
 ^mmmi 
 
Prrnceton  Theological  Seminary-Speer  Library