THE EVOLUTION OF LIFE AND MIND 85 



which we give the same name by metaphor. There is 

 music as a harmony of acoustic sensations, music as a 

 series of aerial waves, and music as a conception in the 

 artist's mind. The organ of each is totally different, and it 

 is mere conjuring to point out that the musician's ideas 

 remain (in his brain, remember, not disembodied, as far as 

 experience goes) when the organ of musical sounds has been 

 destroyed. Incidentally, Sir Oliver Lodge speaks with 

 respect of the medieval idea that the cosmic system might 

 be the "brain of some transcendent Mind" (p. 112). He 

 goes on to speak of this as " a lofty kind of pantheism," 

 beside which " the miserable degraded monism " of Haeckel 

 is " not likely to survive as a system of perennial truth." 

 In this case I need only state his position. 



The third analogy is equally unfortunate. The writing 

 or the speaking of a sentence is "an incarnation of its 

 meaning." Sentences may perish, but the meaning " may 

 exist as an eternal ' now.' " A medieval theologian would 

 subscribe to that. A modern critic would probably point 

 out that " incarnation " is a pure metaphor, and that the 

 meaning of the sentence cannot exist except in a living mind 

 and, as far as experience goes, brain. 



He concludes this series of arguments with the remark 

 that philosophers like Haeckel " must be content with an 

 audience of uneducated persons," and must be prepared to 

 meet " other men of science "who "perceive possibilities 

 to which the said narrow and over-definite philosophers are 

 blind." 



He then plunges into a sea of metaphors where one can 



