So ESSAYS SCIENTIFIC AND PHILOSOPHICAL. 



explain what is called the " infusio animae " as the 

 establishing of a new relation between the creature 

 and the creator. This theory is discussed in Duns 

 Scotus, who points out the new difficulties which 

 rise out of the phrase, "nova relatio," especially 

 the possibility of " mutatio " in both the related 

 terms, of which God is one. But even this phrase, 

 a " new relation," implies all that creatianism im- 

 plies, so far as that it is something which evolution 

 cannot explain, which makes man different, not in 

 degree, but in kind, from all the lower creation. 

 What is this but saying that when we talk of 

 " creatio equi " and " creatio hominis " the word 

 " created " has a different meaning ? In one case 

 God creates by a process which science can follow ; 

 in the other, science is baffled. Haeckel's em- 

 bryological researches have in no way affected the 

 problem, for whether we talk of a " soul " or a 

 " nova relatio," it cannot be put under the micro- 

 scope; 1 and if we believe in a "soul" or a "nova 

 relatio," we believe in a break in the process of 



terminology, if the same name is given to the Creator and the 

 created, it is not used univocally, but " eminenter " of God. 



For the "new relation" doctrine see Baden Powell, Unity of 

 Worlds, Essay ii. ii. p. 247. "The difference is not in physical 

 nature, but in investing that nature with a new and higher appli- 

 cation. The continuity with the material world remains the same, 

 but a new relation is developed in it, and it claims kindred with 

 ethereal matter and with celestial light." 



1 " Physical science as such has nothing to do with the soul of 

 man, which is hyperphysical " (Mivart, loc. tif., p. 285). 



