THE ORIGIN OF MAN 211 



all the affections of the body or the images of 

 things shall be referred to the idea of God." 



And what is all this but Plato's : " You judge 

 that I have a reasonable soul because you perceive 

 order in my words and actions. Judge, then, by 

 a parity of reasoning, from your observation of 

 the order and regularity of this world, that it is 

 activated by a soul supremely intelligent" — what is 

 it all but the still older doctrine of Upanishad of 

 the Veda, " Hae omnes creaturae in totum ego 

 sum, and praeter me aliud ens non est " ? 



The deep-rooted instinct to find unity in 

 multiplicity, and identity in diversity, is nothing 

 more than the instinct groping for the idea of 

 God. The tendency to ascribe mind or will to 

 matter is nothing more than the discernment of 

 intelligent purpose in the mechanics of the universe. 



Looked at even in its more popular aspect as 

 an objective entity, or as objective entities, still 

 matter demands mind and force to account for its 

 behaviour. If a table turn without visible cause, 

 the superstitious exclaim " Lo, a spirit ! " And 

 when the table is shown to be turning in every 

 atom — when every molecule is shown to be 

 thronged with spinning corpuscles that put table- 

 turning quite in the shade — how are we to dis- 

 believe in spirit then ? It is idle to say that 

 motion is as natural as rest : the mind refuses to 



