Dr. Ernst Haeckel, Professor in the University of Jena, is said to stand at the head of the living naturalists of Germany. His work on "Natural History of Creation" contains a course of lectures delivered to the professors, students, and citizens of Jena. It is, therefore, somewhat popular in its character. The ability of the writer is manifest on every page. The distinctness of his perceptions, precision of language, perspicuity of style, and the strength of his convictions, give the impression of a man fully master of his subject, who has thought himself through, and is perfectly satisfied with the conclusions at which he has arrived. At the same time it is the impression of a man who is developed only on one side; who never looks within; who takes no cognizance of the wonders revealed in consciousness; to whom the intuitions of reason and of the conscience, the sense of dependence on a will higher than our own—the sense of obligation and responsibility are of no account,—in short a man to whom the image of God enstamped on the soul of man is invisible. This being the case, he that is least in the kingdom of heaven is greater than he.

Haeckel admits that the title of his book, "Natural Creation," i. e. creation by natural laws, is a contradiction. He distinguishes, however, between the creation of substance and the creation of form. Of the former he says science knows nothing. To the scientist matter is eternal. If any one chooses to assume that it was created by an extramundane power, Haeckel says he will not object. But that is a matter of faith; and "where faith begins, science ends." The very reverse of this is true. Science must begin with faith. It cannot take a single step without it. How does Haeckel know that his senses do not deceive him? How does he know that he can trust to the operations of his intellect? How does he know that things are as they appear? How does he know that the universe is not a great phantasmagoria, as so many men have regarded it, and man the mere sport of chimeras? He must believe in the laws of belief impressed on his nature. Knowledge implies a mind that knows, and confidence in the act of knowing implies belief in the laws of mind. "An inductive science of nature," says President Porter, "presupposes a science of induction, and a science of induction presupposes a science of man."[29] Haeckel, however, says faith is the mere product of the poetic imagination; science, of the understanding; if its conclusions come into conflict with the creations of the imagination, the latter, of course, must give way.[30]

He says, there have ever been two conflicting theories of the universe: the one, monistic; the other, dualistic. The one admits of only one substance, matter; the other of two, matter and mind. He prefers to call the former monism rather than materialism, because the latter term often includes the idea of moral materialism, i. e. the doctrine that sensual pleasure is the end of life; a doctrine, he says, much more frequently held by princely church-men than by men of science. He maintains, however, that "all knowable nature is one; that the same eternal, immutable (ehernen, brazen) laws are active in the life of animals and plants, in the formation of crystals, and the power of steam; in the whole sphere of biology, zoÖlogy, and botany. We have, therefore, the right to hold fast the monistic and mechanical view, whether men choose to brand the system as Materialism or not. In this sense, all natural science, with the law of causation at its head, is thoroughly materialistic." (p. 32)

The monistic theory he calls "mechanical or causal," as distinguished from the dualistic theory, which he calls "teleological or vitalistic." According to the latter, "the vegetable and animal kingdoms are considered as the products of a creative agency, working with a definite design. In looking on an organism, the conviction seems unavoidable that so skilfully constructed a machine, such a complicated working apparatus, as an organism is, could be produced only by an agency analogous to, although far more perfect than the agency of man." "This," he says, "supposes the Creator to be an organism analogous to man, although infinitely more perfect; who contemplates his formative powers, lays the plan of the machine, and then, by the use of appropriate means, produces an effect answering to the preconceived plan.... However highly the Creator may be exalted, this view involves the ascription to Him of human attributes, in virtue of which he can form a plan, and construct organisms to correspond with it. That is the view to which Darwin's doctrine is directly opposed, and of which Agassiz is, among naturalists, the most important advocate. The famous work of Agassiz, 'Essay on Classification,' which is in direct opposition to Darwin's, and appeared about the same time, has carried out logically to the utmost the absurd anthropomorphic doctrine of a Creator." (p. 17)

The monistic theory is called "mechanical and causal," because it supposes that all the phenomena of the universe, organic and inorganic, vegetable and animal, vital and mental, are due to mechanical or necessarily operating causes (causÆ efficientes); just as the dualistic theory is called "teleological or vitalistic," because it refers natural organisms to causes working for the accomplishment of a given end (causÆ finales). (p. 67)

The grand difficulty in the way of the mechanical or monistic theory was the occurrence of innumerable organisms, apparently at least, indicative of design. To get over this difficulty, Haeckel says, some who could not believe in a creative and controlling mind adopted the idea of a metaphysical ghost called vitality. The grand service rendered by Darwin to science is, that his theory enables us to account for the appearances of design in nature without assuming final causes, or, a mind working for a foreseen and intended end. "All that had appeared before Darwin," he says, "failed to secure success, and to meet with general acceptance of the doctrine of the mechanical production of vegetable and animal organisms. This was accomplished by Darwin's theory." (p. 20)

The precise difficulty which Mr. Darwin's doctrine has, according to Haeckel, enabled men of science to surmount, is thus clearly stated on p. 633. It is, "that organs for a definite end should be produced by undesigning or mechanical causes." This difficulty is overcome by the doctrine of evolution. "Through the theory of descent, we are for the first time able to establish the monistic doctrine of the unity of nature, that a mechanic-causal explanation of the most complicated organisms, e. g. the formation and constitution of the organs of sense, have no more difficulty for the common understanding, than the mechanical explanation of any physical process, as, for example, earthquakes, the direction of the winds, or the currents of the sea. We thus arrive at the conviction of the last importance, that all natural bodies with which we are acquainted are equally endowed with life (gleichmÄssig belebt sind); that the distinction between living and dead matter does not exist. When a stone is thrown into the air and falls by certain laws to the ground, or when a solution of salt forms a crystal, the result is neither more nor less a mechanical manifestation of life, than the flowering of a plant, the generation or sensibility of animals, or the feelings or the mental activity of man. In thus establishing the monistic theory of nature lies the highest and most comprehensive merit of the doctrine of descent, as reformed by Darwin." (p. 21) "As to the much vaunted design in nature, it is a reality only for those whose views of animal and vegetable life are to the last degree superficial. Any one who has gone deeper into the organization and vital activity of animals and plants, who has made himself familiar with the action and reaction of vital phenomena, and the so-called economy of nature, comes of necessity to the conclusion, that design does not exist, any more than the vaunted goodness of the Creator" (die vielgerÜhmte AllgÜte des SchÖpfers). (p. 17)

Professor Huxley, in his review of this work of Haeckel, already quoted, says: "I do not like to conclude without reminding the reader of my entire concurrence with the general tenor and spirit of the work, and of my high estimate of its value." If you take out of Haeckel's book its doctrine of Monism, which he himself says means Materialism, it has no "tenor or spirit" in it. It is not, however, for us to say how far Professor Huxley intended his indorsement to go.

Haeckel says that Darwin's theory of evolution leads inevitably to Atheism and Materialism. In this we think he is correct. But we have nothing to do with Haeckel's logic or with our own. We make no charge against Mr. Darwin. We cite Haeckel merely as a witness to the fact that Darwinism involves the denial of final causes; that it excludes all intelligent design in the production of the organs of plants and animals, and even in the production of the soul and body of man. This first of German naturalists would occupy a strange position in the sight of all Europe, if, after lauding a book to the skies because it teaches a certain doctrine, it should turn out that the book taught no such doctrine at all.