the form of the sphere. God is a rotating globe. The world is 
God rotating. Everything that is, is immaterial. Self-con- 
sciousness is a living ellipse. Physico-philosophy has to 
portray the first period of the world’s development out of 
nothing ; how the elements and heavenly bodies originated, in 
what method, by self-evolution into higher and manifold forms, 
they separated into minerals, became finally organic, and in 
man attained to self-consciousness. There are two kinds of 
generation in the world, the creation proper, and the propaga- 
tion that is consequent thereon ; consequently, no organism 
has been created of larger size than an infusorial point. No 
organism is, nor ever has been created, which is not micro- 
scopic. Whatever is larger, has not been created but de- 
veloped. As the human body has been formed by the extreme 
separation of the mucous mass, so must the human mind be 
a separation, a memberment of infusorial sensation ! ” 
45. I venture to think, by comparing the principles of 
Democritus, as explained by Professor Tyndall, with those of 
his brother-professor Oken, of Zurich, we shall find a con- 
firmation of the truth of Lyell’s saying, to which I have 
before adverted, that such notions, whether of the first chaotic 
mass having been produced in the form of an egg, or by the 
fortuitous concourse of atoms, “ do not seem to differ essen- 
tially in principle from some cosmological notions of men of 
great genius and science in modern Europe.”* 
46. I had purposed adducing the ideas entertained by other 
nations respecting Cosmogony, such as the Tyrrhenians, Etrus- 
cans, Scandinavians, Saxons, Saracens, North American 
Indians, Mexicans, Azteks, Polynesians, &c., in addition to those 
* I observe that in the Fortnifjhtly Review , of November, 1875, Professor 
Tyndall, in his article on Materialism and its Opponents, applies the term of 
“ squatter ” to those who differ from him, which he defines as “ one who settles 
on new land without a title,” remarking that this is the “ position of the older 
theologians in regard to cosmogony and anthropology ” ; and he claims the 
right to “ attempt to remove them from ground which they have no right to 
hold.” The great question between those who accept Tyndall’s theology and 
that which is derived from Eevelation may be thus defined: The Professor 
says, “ Matter I define as the mysterious thing by which all this is accom- 
plished.” The Bible virtually replies that it is Mind, the infinite and eter- 
nal Mind, which has created and maintains the Universe. The question then 
is not so much as to how worlds were formed, but rather by what agency. 
Professor Tyndall asks us to believe that by inherent forces organisms pro- 
ceed from inorganic matter, and that “ the animal world is so to say a distil- 
lation, through the vegetable world from inorganic matter .” By this dogma, 
which the Professor will never bo able to prove, the “ older theologians ” will 
naturally be reminded of Jehovah’s answer to Job, — “Who is this that 
darkeneth counsel by words without knowledge ? ” And in this way we must 
leave the question of Matter or Mind. 
