A CREATOR AND DESIGNER NECESSARY TO UNIVERSE 351 



They boast a mechanical system which Uterally bristles with law and order, but they curiously and with strange 

 inconsistency exclude the great Lawgiver and Arch- Artificer. The existence of Ufe on the earth is a stumbling- 

 block and pitfall to the mechanical school. They cannot produce life — neither can they explain it. No Physicist, 

 Chemist, or Physiologist, with all the resources of the most admirably equipped modern laboratory at his disposal, 

 has ever produced anything which remotely resembles life even in its simplest forms. The best they can do is 

 to say that they have artificially produced substances resembling starch, albumen, and some other products, which 

 have hitherto been regarded as organic in their nature. They do not— they cannot— claim to have produced 

 a hving plant or animal. 



As yet no bridge has been devised to directly connect the hving with the dead, or to convert physical force 

 into vital force. No doubt inorganic and organic matter and physical and vital force have much in common : 

 the organic proceeds from and returns to the inorganic, and the same elements are found in both. In like manner 

 the elements which build up plants and animals transfer to the plants and animals a proportion of the force which 

 inheres in them. Further, the same laws, up to a point, regulate inorganic matter and physical force and organic 

 matter and vital force : still the subtle and mysterious something, known as hfe, which cannot be artificially pro- 

 duced or imitated, intervenes and prevents the unification and identification of matter and force so eagerly desired 

 by the mechanical school. That school is obUged to fall back on the theory of spontaneous generation, which has 

 again and again been proved impossible by direct experiments. The mechanical school have to make extraordinary 

 assumptions in support of its theory. They have, among other things, to assign sensation, volition, and a soul 

 to the atom, and souls and memory to the cells and tissues. They have also to attribute a chemical sense-activity 

 and perception to the male and female sexual elements of animals. Thus, according to J. C. Vogt, " The minute 

 parts of the universal substance, the centres of condensation, which might be called pyknatoms, correspond in 

 general to the ultimate separate atoms of the kinetic theory ; they differ, however, very considerably in that they 

 are credited with sensation and inchnation (or will-movement of the simplest form), ivith souls, in a certain sense 

 — in harmony with the old theory of Empedocles of the ' love and hatred of the elements.' Moreover, these ' atoms 

 with souls ' do not float in empty space, but in the continuous, extremely attenuated intermediate substance, which 

 represents the uncondensed portion of the primitive matter." 



According to Ewald Hering, " Memory is a general property of organised matter." According to Professor 

 Ernst Haeckel, " Unconscious memory is a universal and very important function of all plastidules ; that is, of 

 those hypothetical molecules, or groups of molecules, which Naegeli has called micellm, others bioplasts, and so forth. 

 Only living plastidules, as individual molecules of the active protoplasm, are reproductive, and so gifted with 

 memory ; that is the chief difference between the organic and inorganic worlds. . . . The elementary memory 

 of the unicellular protist is made up of the molecular memory of the plastidules or micella}, of which its living cell- 

 body is constructed. . . Equally interesting examples of the second stage of memory, the unconscious memory 

 of tissues, are found in the heredity of the individual organs of plants and the lower, nerveless animals (sponges, &c.). 

 ... In the same way we must regard the third stage, the unconscious memory of those animals which have a 

 nervous system, as a reproduction of the corresponding ' unconscious presentations ' which are stored up in certain 

 ganglionic cells. In most of the lower animals all memory is unconscious. . . . Conscious memory, which is the 

 work of certain brain-cells in man and the higher animals, is an ' internal mirroring ' of very late development, 

 the highest outcome of the same psychic reproduction of presentations which were mere unconscious processes in 

 the gangUonic cells of our lower animal ancestors." 



Professor Haeckel continues : " The theory of a cell-soul is completely established by an accurate study of 

 the unicellular protozoa, and the psychic phenomena of the protistae form the bridge which unites the chemical 

 processes of inorganic nature with the mental life of the highest animals. . The tissue-soul [he designates] histo- 



psyche. In all multicellular, tissue-forming plants {metaphyta), and in the lowest, nerveless classes of tissue-forming 

 animals (metazoa), we have to distinguish two different forms of psychic activity — namely, (1) the psyche of the 

 individual cells which compose the tissue, and (2) the psyche of the tissue itself, or of the ' cell-state ' which is made 

 up of the tissues. This ' tissue-soul ' is the higher psychological function which gives physiological individuahty 

 to the compound multicellular organism as a true ' cell-commonwealth.' It controls all the separate ' cell-souls ' 

 of the social cells. . . . The plant-soul [named by him] phytopsyche is [in his opinion] the summary of the entire 

 psychic activity of the tissue-forming, multicellular plant (the metaphyton, as distinct from the unicellular proto- 

 phyton). . . . The soul of the nerveless metazoa [is according to him] of very special interest for comparative 

 psychology in general, and for the phylogeny of the animal soul in particular, it being the psychic activity of those 

 lower metazoa which have tissues, and sometimes differentiated organs, but no nerves or specific organs of sense. 

 . . . The nerve-soul [he has designated] neuropsyche. The psychic Ufe of all the higher animals [he avers] is 

 conducted, as in man, by means of a more or less comphcated ' psychic apparatus.' This apparatus is always 



