299 
93. But there is also the solution of Pantheism and Atheism. 
Some of the simplest forms of life in the shape of cells burst 
into existence we know not how. These in the course of inde- 
finite eons developed themselves into organisms of the simplest 
character, and these into others of endless variety impelled by 
blind forces alone; these grew into more perfect forms in the 
struggle for existence. Though why, until life had become abun- 
dant, there should have been any struggle at all it is hard to 
conceive. A power of sensation originated somehow, but how 
or whence we have no means of telling. These beings gradually 
differentiated themselves; — but how, whence, or where this power 
originated, or how each became possessed of another power, 
that of propagating its like — this philosophy is silent. After 
long courses of indefinite eons, a general power of sensation, 
diffused throughout the entire animal, concentrated itself in 
special senses, and produced the lowest form of eyes. Eon after 
eon rolled on its relentless course ; variation arose after varia- 
tion. Struggles for existence were ever ready to destroy imper- 
fect specimens; at length one of the most perfect forms of 
eyes emerges. But all this leaves the problems with which we 
started utterly unaccounted for, viz., whence has originated the 
adaptations of the instrument itself ; and how, being formed in 
darkness, has it become perfectly adapted to external light. 
94. With respect to the origin of instincts, our philosophers 
take refuge in a theory of transmitted habits during something 
like an eternity of time. Step by step they have grown from 
the smallest origin, and by gradual accretions have been handed 
down from remote ancestors until they have assumed their 
present form. But if this were conceivable, the question arises. 
How came habits to be thus transmissible ? Is it the result of 
the action of blind forces or of intelligence? Again, why is it 
that the inherited habits of instinctive intelligence, which must 
have been possessed by multitudes of ancestors in the long line of 
man’s pedigree, have not been transmitted to him ; but in this 
respect he is utterly distanced by the inferior animals ? Let it be 
observed, that it is not a single instinct which has to be accounted 
for, but numbers numberless, spread over the wide regions of 
animated nature, and each adapted to the external circumstances 
of the animal. 
95. The philosophy which we are considering is never wearied 
with urging the objection that our conception of a personal God 
is nothing more nor less than a magnified man. A very popular 
writer has recently had the bad taste to assert that the belief in 
a personal God differs little from a magnified Lord Shaftesbury. 
Such a question is one far too grave to be settled by ridicule. 
