Part 3 (1/2)
We have no disposition to charge such materialists as Professors Tyndall, Bastian, Haeckel, Virchow, and Mr. Herbert Spencer, with directing their experimental batteries against the phenomenal facts of ”life” for the purpose of overthrowing the foundations of religious faith and belief in the world. They are all eminent scientists, and apparently earnest seekers after truth in the several directions in which their respective paths of investigation have been pursued. But they manifestly array their opinions against the vitalists on the a.s.sumption that there is no scientific value whatever in the many and singularly diversified statements respecting ”life” in both the Old and New Testaments. And this, it may be claimed, is necessitated by the generally accepted dogma, that science and religion are more or less hostile, the former resting on the inexorable logic of facts only, and the latter entirely on _pre_conceived and _pre_judicial notions respecting faith and belief. To this position of theirs we have no objection to make, so long as they subject their scientific statements to the one rigid ordeal of positively ascertained facts. But when they set themselves to spinning their theories of life on the strength of ”nebular potentialities,” and the possibilities of ”undifferentiated sky mist,” we must insist that they are infinitely wider of the mark than the theologians who claim that the great formative power of the universe is G.o.d, and that his ”spirit,” and not gravitation, ”upholds the order of the heavens:”--certainly much wider of the mark than was Pope, when he wrote of the universe:--
”All are but parts of one stupendous whole, Whose body nature is, and G.o.d the soul.”
The truth is, that religion is quite as much the handmaid of science as science can be said to be the handmaid of religion. She breathes far more household laws for her devotees, if she does not veil her ”sacred fires”
more modestly from the sight of men. She is certainly less dogmatic, less dictatorial, less abounding in positive a.s.sertion, than what now pa.s.ses for ”science,” in the popular estimation. Perhaps Mr. Herbert Spencer represents the scientific side of a greater number of questions agitating the public mind to-day, than any other one man, and he is still industriously engaged in solving, or endeavoring to solve, a greater number of social problems. And yet the most enthusiastic admirer of this gentleman will be forced to admit, when driven to the wall of actual controversy, that one-half, if not two-thirds, of his more formidable statements, put forth in the name of science, remain undemonstrated as scientific truths. We are thankful enough, however, for the one-third he has vouchsafed us to let the other two-thirds pa.s.s as the dogmatic achievements of his wonderfully gifted pen.
Professor Beale asks the question, whether ”a man who has the gift of science must ever be wanting in the gift of faith?” It is certain that this inquiry sharply emphasizes the antagonism at present existing between materialistic science and religious faith. But there is only one reason why this antagonism should be continued, and that is, the persistent claim of science to superior recognition in all cases where there is the slightest apparent conflict between the two. Certainly no man ever did more to popularize the genuine truths of science in this country than Professor Aga.s.siz, or worked more successfully to that end. He was willing to place the decorative wreath on the starry forehead of science, but refused to pluck from the soul ”the starry eyes of faith and hope,” that man might be dwarfed down to the ”nearest of kin” to the anthropoid ape.
When we come to this a.s.sumed relations.h.i.+p in genetic types, we have not so much as laid the first abutment of the bridge by which these revivers of Lucretian materialism would span the chasm between mind and matter, between the spiritual and physical side of man, between dark brute sense and ”a soul as white as heaven.” For going back to undifferentiated primeval mist, and following down the whole line of vital phenomena, from whatever subtle molecular combinations their first manifestation may have arisen, until we reach the highest differentiated organism below man, we shall find the chasm between the physical and the psychical not a thousandth part spanned. And even if man, with the a.s.sistance of all the maleficent spirits that ”walk the air both when we wake and sleep,” could span this chasm, it would be only by another bridge of Mirza across which no daring mortal could ever pa.s.s.
Mr. Herbert Spencer, in his ”Principles,” thinks he has mastered the necessary psychological, if not mechanical, engineering for the successful construction of this bridge. In that branch of his work ent.i.tled the ”Principles of Psychology,” he so far abandons the exact scientific method as to take up psychical phenomena, and deal with them genetically, as he would with the phenomenal manifestations of organic life, in the continuous chain of ideas every where presented as consecutive thoughts in the universe. He finds, or claims to find, in these psychical manifestations, a constant tendency towards differentiation--towards advanced and continuously advancing differences, varieties, and new modes of thought--the same as, or similar to, those taking place in living organisms. He accordingly a.s.sumes, for the science of mind, as complete a foundation on which to base the doctrine of ”evolution,” as in the case of either physical or physiological science. But he is no less troubled, in this psychological realm, with divergent varieties, and exceptional variations and changes, than when he plants himself on the more solid substratum of life in the abounding realm of nature. His psychological differentiations present too many and constantly-s.h.i.+fting divergencies and re-divergences--exceptional branchings in one direction, and still more exceptional in another--to admit of any sufficiently potentiated potentiality for bridge timber. The arch to such a bridge would have to abut, according to Professor Tyndall, on a vital foundation at one end, and spring from undifferentiated sky-mist at the other.
The bridge will never be built.
Chapter II.
Life--Its True Genesis.
The profound Newton did not attempt to show what the gravitative force of the universe was. He bore himself more modestly, only endeavoring to show that such a force existed, and that it accounted for all the movements of celestial bodies, even to their slightest perturbations. He frankly admitted his inability to determine what this force was, but by observations and calculations made with the greatest care, he ascertained that its action upon matter was proportional to its ma.s.s directly, and to the square of its distance inversely; and, with the requisite data and the principles of pure geometry, he demonstrated that this mysterious force--utterly inapproachable by human conception in its mystery--not only governs and controls the movements of all the mighty ma.s.ses of matter rolling in s.p.a.ce, but transmits its influence--not successively, but instantly and without diminution--to the smallest conceivable molecule on the outlying boundaries of the universe. In the same calm and comprehensive spirit, if it be possible for us to reach it, let us look upon this mysterious force called ”life,” not to show that it is simply a ”correlate” of this or that motion (a thing utterly impossible of demonstration, if it actually exists), but to ascertain how and in what way it acts, and by what known law, if any, it is governed.
In all the vast realm of Reality there is no more conclusive and palpable fact than that ”life” exists--appearing wherever the bright light flashes, the loving raindrop falls, the dancing brook ripples, the sparkling streamlet murmurs, and the broad river flows to mingle with the sea. All along this bright pathway of sunlight and cool translucent wave, this wonderful principle of vitality manifests itself in all-glorious life--filling the air with balmy odors; making perennial bud, leaf and flower, speeding from sire to son, from heart to heart, from spirit to spirit, from age to age, from time into eternity.[4] For like all living principles, in this realm of Reality, it cannot die. It is immortal in its primal source, immortal all along its bright pathway, immortal as it flows onward to eternity, immortal in its return to the bosom of G.o.d. It is no postulate, no corollary, no mere hypothetical judgment; no ”undiscovered correlative of motion,” no ”baseless fabric of a vision”--but the one grand comprehensive _Datum_ on which all the objective, as well as subjective, data of the universe rest. It is the same ”spirit that moved upon the face of the depths,” in that majestic Dawn of Creation when the ”evening and the morning were the first day;” the same spirit that ”upholds the order of the heavens;” that pervades the vast realm of Reality, that flashes in the bright sunlight, descends in the loving raindrop, ripples in the dancing brook, sparkles in the murmuring stream, and forever flows onward bearing its primal fulness to the sea.
To deny the existence of this vital principle because we cannot bottle it up in our airless flasks: to reduce it to some unknown correlate of motion because it constantly defies our poor mental grasp; to insist upon its artificial production because elementary substances may be chemically handled in our laboratories--is the same sort of preposterous folly that Newton would have been guilty of, had he attempted to show that there was no such thing as ”gravity” in the universe; that it was only some undiscovered correlative of a thermal limit,--some unknown molecular complexity or entanglement in cosmic ether--some spontaneously occurring affinity or antagonism of ethereal molecules in the interplanetary s.p.a.ces--some ”potentiated potentiality” of mere sky-mist,--conditions of which he could have had no experimental knowledge, nor have given the slightest a.n.a.logical proof. That we are justified in thus partially travestying the technical methods of some of our modern scientists, so called--especially those of the materialistic school--those advocating a purely physical theory of life, we need only quote a sentence or two from Professor Lionel S. Beale, of King's College, London. This eminent physiologist, in his recent work on ”The Mystery of Life,” says: ”Notwithstanding all that has been a.s.serted to the contrary, not one vital action has yet been accounted for by physics and chemistry. The a.s.sertion that life is correlated force rests upon a.s.sertion alone, and we are just as far from an explanation of vital phenomena by force-hypotheses as we were before the discovery of the doctrine of the correlation of forces.”
And he further adds that each additional year's labor, in this special field of investigation, ”only confirms him more strongly than ever in the opinion that the physical doctrine of life cannot be sustained.”
Many able and eminently learned physiologists have been disposed to recognize the presence of pre-existing ”germs” in the earth, but not to the extent of accounting for all life-manifestations therein, as the doctrine is conclusively taught in the Bible Genesis. The language of this genesis is too clear and explicit to be misunderstood, in its proper renderings. It especially emphasizes the remarkable and most extraordinary statement, at least for the period in which it was written, that all life comes primordially from the waters and the earth. Note the order in which the command ”to bring forth” was issued:--
1. Let the earth bring forth its vegetation.
2. Let the waters bring forth the fishes, the amphibia, the reptiles, _the fowl of the air_.
3. Let the earth bring forth the beast, the cattle, every living creature, and everything that creepeth upon the earth--each after his kind.
4. _Let us make man in our own image_.
And this is the precise order in which the Scientific genesis proceeds, with all the lithographic pages of nature turned back for its inspection.
Before vegetation there could have been no animal life upon the globe.
This fact is most conclusively proved, not only by geographic and paleontologic records, but by legitimate induction. From the highly crystalline, and, for the most part, non-fossiliferous era, far back in the Laurentian period, down, in the order of time, to the modern or post-tertiary period, there is one continuous history of life-manifestations, written upon the stratified rocks, in the order of the Bible Genesis. Was this mere guess and fancy on the part of the writer, even to the seemingly improbable element wherein is a.s.signed the origin of the ”fowl of the air?” Bear in mind that nothing was known of geological distribution at the time this most remarkable genesis was written. Had there been, it is certain that the careful and painstaking Hesiod, who suffered no important fact of the _Cosmos_ to escape him, would have given us some hint of it in his ”Works and Days;” for Greece was, even in his early day, largely the recipient of Phoenician learning and literature, as she was certainly Phoenicia's foster-child in letters.
But the more conclusive proofs of the correctness of the order of creation, as given in the Bible Genesis, are to be found in the accurate observations of modern geological science. Before there could have appeared in the primeval oceans any living organism, even the lowest primordial forms of crustacea, there must have been marine vegetation--that springing from inorganic matter and laying the foundation of organic life. Plants originate in, and are solely nourished by, inorganic substances; or, to speak more definitely, they originate from primordial germs--the first elementary principles of life--whenever inorganic conditions favor, and, a.s.similating air, water, and other inorganic materials, convert them into organic substances, or such as answer to the conditions of organic life. In doing this, they take up and decompose carbonic acid, retain the carbon, and give off oxygen--a vital process not known to occur in the case of animal life. That their primordial germs, or vital units, are in the earth, as the Bible Genesis declares, is conclusively shown by the experimental processes first successfully entered upon by the AbbA(C) Spallanzani, Charles Bonnet, and others, and more recently renewed and advocated by M. Pasteur, and his co-laborers in super-heated flask experimentation, as well as logically established by inductive methods.
_Nihil ex nihilo_ is conceded to be as conclusive an induction as _omne vivum ex vivo._ That is, as without some chemical unit--some primary least considered as a whole--there can be no chemical action, so without some vital unit, in the same primary sense, there can be no vital manifestation. The doctrine of ”chemical units” is universally conceded, and that of ”morphological units” almost as universally claimed. What greater incongruity is there, then, in a.s.suming the presence between the two of a physiological or vital unit? [5] At all events, it is as impossible to demonstrate the non-existence of the one unit as the other.
And so long as legitimate induction supports the doctrine of the Bible Genesis, it is useless to indulge in a contrary a.s.sumption which is wholly without verification or proof.
But to return to land vegetation. This appeared and flourished throughout the Devonian period, if not anterior to it, and long before the appearance of batrachian reptiles and other low air-breathing forms of life. In fact, there could have been no life-breathing atmosphere until the earlier land vegetation had whipped out its more destructive elements, and paved the way, in necessary conditions, for the appearance of air-breathing animals.
Hence the command for the earth to bring forth both marine and land vegetation--the vegetation of the earth--before there was any similar command respecting either marine or land forms of organic life. But by what logical method was this exact order inferred in the Bible Genesis?
Neither the Jews, nor their earlier Hebrew ancestors, nor the Phoenicians before or after them, were in any sense of the word metaphysicians; nor did their language admit of those nicer distinctions and speculative conclusions which would have enabled any writer using it, thousands of years ago, to draw the commanding induction contained in this remarkable genesis. There is nothing in the incomparable methods of M. Comte, or the metaphysical spirit of Herbert Spencer, in his most daring speculations, which gives the world a more legitimate and conclusive induction than is contained in this simple statement of the order of creation. That it should have been a mere piece of guess-work on the part of Moses, or any other writer of his time,--covering, as it does, so many particularities of statement, all according with the exact observations of geologic science, and supported by paleontologic records,--requires quite as much credulity of judgment as to accept it for divinely inspired truth. A disciple of M. Comte might object to this conclusion as susceptible of two interpretations, the one a legitimate induction, and the other not. But the mind of the profounder reasoner would accept the interpretation which is supported by the higher reason, and validated by the greater number of conclusively-established facts. In the case of a strongly intuitive mind, it might be possible to guess the exact order of three or four apparently disconnected events, but to arbitrarily a.s.sociate with them other and more distinctively subordinate occurrences, like the appearance or disappearance of whole groups and cla.s.ses of plants and animals, the supposition that guess-work, and not positive information, governed in the formation of a judgment, is at once rejected because of its utter incredibility.
It is not our purpose, however, either to affirm or dis-affirm the inspirational claims of the Bible Genesis. We simply take its language as we find it, stript of its Masoretic renderings and irrational interpretations, and unhesitatingly aver that the three Hebrew words, translated in our common version--”whose seed is in itself upon the earth”
--contains, when properly rendered, the key that unlocks the whole ”mystery of life,” or, as Dr. Gull emphasizes it, ”the grand _questio vexata_ of the day.” It expressly declares that ”the primordial germs of all plant-life (and, inferentially of all life) are in themselves (_i.e._ each after its kind) upon the earth,” and we have only to supplement this physiological statement with the ”necessary incidence of conditions,” as formulated by the physicists, to explain every phenomenal fact of life hitherto occurring upon our globe.
Take all the hints as to the spontaneous origin of life to be met with in Aristotle; all those subsequently repeated by Lucretius and Ovid; all the experiments of the renowned AbbA(C) Spallanzani--all the alleged ”fantastic a.s.sumptions” of M. Bonnet--all the theories of ”panspermism,” by whomsoever advocated--all the fortuitous aggregations of ”_molecules organiques,_” as put forth by the French school of materialists--all the _primordia viventium_ of the gifted Harvey--all the ”molecular machinery”
and ”undiscovered correlates of motion” formulated by Herbert Spencer and Professor Bastian--in fine, all the more brilliant theories of life ever spun from the recesses of the human brain,--and we shall find that they all fit into the three simple Hebrew words to be found in the Bible Genesis, _and all are explained by them._ We say _all_, with one exception only--that of man. And how inconceivably grand and majestic this exception! The crowning work of creation was MAN. He came from no ”muddy vesture of decay;” no mere life-creating fiat spoke him into existence. He who was to have ”dominion over all the earth”--who was to be created only a little lower than the angels--”in the image of G.o.d created He him.” And, breathing into his nostrils the breath of life, _he became a living soul_!