Prof. Ernst HaecM. 37 



other and higher stages. Then come the vertebrates in six 

 grand divisions ; then the mammals in eight higher classes, 

 ending in man. Then every organ of the human system 

 the eye, ear, heart, lungs, etc. is traced back to its original 

 formation, and its changes are given till it evolves into its 

 present form. The masterly way in which this is done we 

 can hardly appreciate until we see it restated by other com- 

 petent naturalists ; for instance, in a pamphlet which I hold 

 in my hand, by Prof. Lester F. Ward, of the Smithsonian 

 Institution of Washington, entitled Haeckel's Genesis of 

 Man, which I hope you may see, and which you may doubt- 

 less obtain from him on application. 



But still more wonderful than this physical correlation is 

 the constant increase of the mental correlation in proportion 

 to the rise and complexity of the physical organization of 

 animals until, finally, the highest individual manhood and 

 socially the highest civilization is reached. Each of the 

 twenty-two steps which lead from protoplasm to man has 

 its " soul," the psychical correlate of its own physical state, 

 its conditions, and its world environment. In all this 

 Haeckel follows the plain intimation and conclusion of Dar- 

 win, and leaves the world of matter, life, and mind a unity 

 and not a duality. He traces mental evolution back to the 

 protozoa, and thence, step by step, up to the highest " crea- 

 tions " of Shakespeare or Goethe. There is no break, no 

 duality in this world, and no limit to its correlated phenom- 

 ena. The is is ever the child of the was. There is no cre- 

 ation other than causal, efficient, inevitable correlation. In 

 nature every transaction is a reality a complete effect and 

 cause. Phenomena are not appearances in the sense of being 

 symbols of an unknowable reality, as Herbert Spencer and 

 his agnostic disciples would make us believe, but they are 

 actual events of which our sensation is a direct correlate. 

 There can be, therefore, no " unknowable," for everything, 

 including the mind of man, being a correlate of every other 

 thing, may be brought into correlation with it and with our 

 consciousness. The unknown may be practically affirmed 

 to be infinite, but there is no break in or duality between 

 the mind of man and the world of which it is a correlative 

 part. 



To the agnosticism of Huxley and Dr. Oarus as a confes- 

 sion of intellectual modesty, monism would answer, Yes. To 

 that of Spencer (or Huxley) as an assertion of an unknow- 

 able " entity," " energy " or " power," back of phenomena, 



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