{"1": {"fulltext": "", "height": "3675", "width": "2303", "jp2-path": "divinepedigreeof01huds_0001.jp2"}, "2": {"fulltext": "mass -iO b 2.4Q\\nBook H\\nGoBiigteN\\nCOPYRIGHT DEPOSIT.", "height": "3408", "width": "2112", "jp2-path": "divinepedigreeof01huds_0002.jp2"}, "3": {"fulltext": "", "height": "3408", "width": "2112", "jp2-path": "divinepedigreeof01huds_0003.jp2"}, "4": {"fulltext": "", "height": "3380", "width": "2036", "jp2-path": "divinepedigreeof01huds_0004.jp2"}, "5": {"fulltext": "THE DIVINE\\nPEDIGREE OF MAN\\nOR\\nTHE TESTIMONY OF EVOLUTION AND PSYCHOLOGY\\nTO THE FATHERHOOD OF GOD\\nBY\\nTHOMSON JAY HUDSON, LL.D.\\nAUTHOR OF the LAW OF PSYCHIC PHENOMENA, A SCIENTIFIC\\nDEMONSTRATION OF THE FUTURE LIFE,\\nETC.\\nCHICAGO\\nA. C. McCLURG CO.\\n1899", "height": "3380", "width": "2036", "jp2-path": "divinepedigreeof01huds_0005.jp2"}, "6": {"fulltext": "TWO oOiT-xi-\\nLibrary of Cossgregjii\\nOffice of t\u00c2\u00bb\u00c2\u00ab^\\nRegister of Copyrl|^htSt\\n49867\\nCopyright\\nBy a. C. McClurg Co.\\nA.D. 1899\\nSECJiO COPY,", "height": "3380", "width": "2036", "jp2-path": "divinepedigreeof01huds_0006.jp2"}, "7": {"fulltext": "TO MY WIFE\\nWITHOUT WHOSE LOVING AID, COUNSEL, AND ENCOURAGE-\\nMENT, THIS BOOK COULD NOT HAVE\\nBEEN WRITTEN.", "height": "3380", "width": "2036", "jp2-path": "divinepedigreeof01huds_0007.jp2"}, "8": {"fulltext": "", "height": "3380", "width": "2036", "jp2-path": "divinepedigreeof01huds_0008.jp2"}, "9": {"fulltext": "PREFACE.\\nIN attempting to fulfil a task so important, and\\nfrom a layman s point of view so difficult, as that\\nof outlining a scientific basis of Christian theism, I\\nfeel it to be due to my readers that I should state\\nthe causes which led me to undertake it, and the\\nprinciples by which I have been guided in carrying\\nit to a conclusion.\\nIt is scarcely necessary to remark that this book\\nwas not written for the benefit of those who have\\nalready found in Holy Writ sufficient evidence to\\nconvince them of the existence of an intelligent\\nGreat First Cause. Nor was it written to convince\\nanybody of the soundness of the theory of organic\\nevolution.\\nIt was written for the benefit of that large and\\nconstantly enlarging class of men who are imbued\\nwith the ultra-scientific dogma that nothing in either\\nphysical science or spiritual philosophy is worthy\\nof belief if it is not confirmed by a series of well-\\nauthenticated facts, a congeries of observable natu-\\nral phenomena. This class of course includes many\\nwho are not themselves scientists, but who, having\\nbeen unable to assimilate the logic of the theologian,\\npin their faith upon the asseverations of those scien-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0009.jp2"}, "10": {"fulltext": "vni PREFA CE.\\ntists who claim to have definitely ascertained that\\nthere is nothing in man that cannot be dragged to\\nlight by means of the surgeon s instruments or the\\nappliances of the chemist s laboratory; or upon the\\nreasoning of those logicians who claim to have dis-\\ncovered, by the process of inductive inquiry, that\\nthere is no logical necessity for the existence of\\nan intelligent Deity. It was written more especially\\nfor the benefit of that large and constantly multiply-\\ning class of intelligent students who have become\\nconvinced of the substantial correctness of the gen-\\neral theory of organic evolution, many of whom\\nhave, at the same time, been led to adopt the athe-\\nistic conclusions reached by the great pioneers in\\nthat science. Not that all, or even the greater part,\\nof the students of evolution have been thus led\\nastray for they have not. On the contrary, I think\\nit may be safely assumed that a great majority of\\neducated persons of all religious denominations now\\nrecognize evolution as God s method of creation.\\nThey have, indeed, not been slow to recognize the\\nfact that the teleological argument has been im-\\nmensely fortified by the simple facts of organic evo-\\nlution and they have been content to ignore the\\natheistic hypotheses that were at first heralded as\\nnecessary elements of the theory of evolution itself.\\nNevertheless, there are many earnest seekers after\\ntruth who are not thus fortified against the specious\\narguments of atheism; some of whom are prone to\\naccept, at its face value, the gratuitous assumption\\nthat the atheistic hypotheses of evolutionists are as\\nwell sustained by facts as is the theory of evolu-\\ntion itself. It was to expose this error this fruit-", "height": "3352", "width": "2055", "jp2-path": "divinepedigreeof01huds_0010.jp2"}, "11": {"fulltext": "PREFACE, ix\\nful solirce of manifold errors and to show that the\\nfacts of evolution are susceptible of no other than a\\ntheistic interpretation, that this book was written.\\nIn other words, it was written to show that the facts\\nof organic and mental evolution point clearly and\\nunmistakably to .a divine origin of mind and life on\\nthis earth and that the atheistic theories of agnostic\\nevolutionists are positively and unqualifiedly desti-\\ntute of facts to sustain them.\\nI have, therefore, deemed it best to frame my\\nargument upon purely scientific lines, avoiding spec-\\nulative philosophy, and adhering strictly to the in-\\nductive method of investigation. To that end I\\nhave resisted the temptation to strengthen my argu-\\nment by quotations from Holy Writ; although the\\nBible is full of pertinent passages which the Biblical\\nscholar will not fail to recognize and apply. I have\\nnot even touched upon the teleological argument;\\nalthough the teleologist will not fail to find an\\nabundance of material for his purpose in the facts\\npresented.\\nAs already intimated, the facts of organic and\\nmental evolution alone form the basis of my argu-\\nment for theism, per se. And when I say that I\\nhave accepted those facts as they are set forth by\\nthe atheistic evolutionists, the reader will understand\\nthat I have not selected my authorities from among\\nthose who might be biased in favor of my conclu-\\nsions. Also, I have accepted their arguments in favor\\nof the general theory of organic evolution; and I\\nhave carried those arguments to their logical con-\\nclusion. In so doing I have shown that every fact\\nand every argument that sustains the theory of", "height": "3409", "width": "2074", "jp2-path": "divinepedigreeof01huds_0011.jp2"}, "12": {"fulltext": "X PREFACE.\\nevolution also proves, with stronger reason, the divine\\norigin of life and mind.\\nIn pursuing my investigations I have adopted the\\nplan of going back to the very beginning of organic\\nlife on this planet in search of evidence to prove\\nmy thesis. I have done this on the theory that the\\nnearer we approach to the source of anything the\\nmore clearly will the nature of the source be re-\\nvealed in the observable phenomena. When I say\\nthat I have not been disappointed in my quest, the\\nreader may understand that I have found in the\\nlowest forms of animal life indubitable evidence of\\nthe divine origin of mind and life on this earth. I\\nhave also duly considered the other salient facts,\\nphases, and stages of organic evolution, from the\\nmonera to man, with the result of finding that the\\nuniform trend is in the same direction.\\nIt is, however, one thing to establish the general\\ndoctrine of the divine origin of life and mind, and\\nquite another to sustain the specific doctrine of\\nChristian theism. The one is amply proven by the\\nfacts of organic evolution alone; the other requires\\nthe aid of psychology.\\nI have, therefore, given particular attention to the\\nlatter science, not only with special reference to its\\nbearing upon Christian theism, but with regard to its\\nbearing upon the general subject of organic evolu-\\ntion. Those readers who are familiar with my former\\nworks will readily understand that I refer to the new\\npsychology; that is, to that system of psychology\\nthe fundamental principles of which were outlined in\\nThe Law of Psychic Phenomena. In the present\\nwork I have simply carried to its legitimate conclu-", "height": "3352", "width": "2055", "jp2-path": "divinepedigreeof01huds_0012.jp2"}, "13": {"fulltext": "PREFACE. XI\\nsion the fundamental hypothesis set forth in the work\\nabove mentioned. I have been moved to do so for\\nmany good and sufficient reasons, among which are\\n(i) The hypothesis has already been demonstrated\\nto be capable of correlating all psychical phenomena,\\nand explaining them on scientific principles. (2) It\\nharmonizes with all the facts of the physical sci-\\nences, including those of organic and mental evolu-\\ntion. (3) It is the only hypothesis that furnishes a\\ncomplete answer to the arguments of materialism in\\nreference to the question of the existence of a soul\\nin man, or of its immortality. (4) And finally, it\\nis the only psychological hypothesis yet promul-\\ngated that completely harmonizes all the facts of\\nscience with the essential doctrines of the Christian\\nreligion.\\nI have felt constrained, therefore, to make psy-\\nchology a prominent feature of this book; and in so\\ndoing I have attempted to outline the fundamental\\nprinciples which may manifest the harmony that\\nexists between science and religion. Owing to the\\nlimitations of space in a volume like this, I have been\\ncompelled to confine myself to the specific subject\\nof Christian theism, leaving much unsaid that bears\\nupon the general subject of Christianity. The pur-\\npose of my undertaking will have been accomplished,\\nhowever, if I have been able to point out to others a\\nmethod of research which will enable them to carry\\nforward the work that is here begun.\\nI have no apology to make for the faults of con-\\nstruction and style of this book, other than to say\\nthat it may appear that there are undue repetitions,\\nbut it will be found that these are necessary to the", "height": "3409", "width": "2074", "jp2-path": "divinepedigreeof01huds_0013.jp2"}, "14": {"fulltext": "xii PREFACE.\\ncontinuity of the thought or argument. Some of\\nthem are, perhaps, due to the fact that much of the\\nmatter has been taken from my lectures and essays\\non special branches of the subject here treated.\\nT. J. H.\\nWASmNGTON, D. C,\\nOctober lo, 1899.", "height": "3352", "width": "2055", "jp2-path": "divinepedigreeof01huds_0014.jp2"}, "15": {"fulltext": "CONTENTS,\\npart I.\\nEVOLUTION AND PSYCHOLOGY.\\nPage\\nIntroduction 31\\nCHAPTER I.\\nAGNOSTICISM.\\nDefinition of Agnosticism. Aggressive Ignorance. Mr. Her-\\nbert Spencer s First Principles. His Charitable Effort to\\nharmonize Religion and Science. His Great Unknowable.\\nHis Numerous Unthinkables. His Petitio Prmcipii.\\nHis Dogmatism. His Statement of Fundamental Proposi-\\ntions. His Lame and Impotent Conclusions. His Basis of\\nReconciliation. It is simply a Wholesale Acknowledgment\\nof Ignorance. It strikes at the very Root of Christian Faith.\\nIt invites Imbecile Acquiescence in Agnosticism instead of Sci-\\nentific Investigation of Theism. Mr. Spencer s First Princi-\\nples Re-examined. A Legitimate Conclusion Sought for.\\nThe Conditions Requisite. The Fundamental Harmony of all\\nReligions. No Real Conflict between Religion and Science.\\nIt is between Science and Man-made Theological Dogmas.\\nTrue Science is True Religion s Best Friend. True Science is\\npromotive of the Highest Conceptions of, and the most Exalted\\nReverence for, the God of Christian Faith. Science is Pro-\\nmotive of all Truth. There are not two Antagonistic Orders\\nof Truth. Truth the only Basis of Reconciliation between\\nReligion and Science. Science furnishes the Data for the\\nInductive Study of Religion 42", "height": "3409", "width": "2074", "jp2-path": "divinepedigreeof01huds_0015.jp2"}, "16": {"fulltext": "XIV CONTENTS.\\nCHAPTER II.\\nPSYCHOLOGY.\\nGeneral Principles of Psychology illustrated by Facts of Evolu-\\ntion. The Law of Psychic Phenomena. Its Hypothesis\\nsustained by Facts of Evolution. A Summary of Fundamental\\nPrinciples. The Dual Mind. The Law of Suggestion. Ob-\\njective and Subjective Minds differentiated. Their Powers\\nand their Limitations. Suggestion defined. Hypnotism.\\nFaculties of the Two Minds tabulated. An Analysis of the\\nObjective Mind. Its one Faculty Inductive Reason. Its De-\\nfective Memory. Its Dependence upon Cultivation and Re-\\nfunctioning. Its Faculties constitute Pure Intellect. The\\nMind of Reason and Judgment. Its Sphere of Activity purely\\nMundane. It is the Product of Evolutionary Development.\\nIt perishes with the Body. The Subjective Mind. It is the\\nPrimary Intelligence. It existed MiUions of Years in Animal\\nLife before a Brain was evolved. It is the Ultimate Intelli-\\ngence. Synchronic Action of the Two Minds. Genius.\\nThe Brain not the Organ of the Subjective Mind. The Dual\\nMind normally controlled by the Objective Mind. The Law\\nof Suggestion its Instrument. Voluntary and Involuntary\\nFunctions. One by the Objective Mind, the Other by the Sub-\\njective. Exceptions in Deadly Peril. The Subjective Mind\\nis fitted especially for a Higher Plane of Existence 62\\nCHAPTER HI.\\nPSYCHOLOGY OF MICRO-ORGANISMS.\\nThe General Theory of Evolution. Too well established to re-\\nquire Full Discussion. The Pedigree of Man stamped upon\\nhis Physical Organism. The Three Theories of Evolution\\nMaterialistic, Agnostic, and Theistic. Darwin, Romanes, and\\nHaeckel accepted as Authorities for Facts, not for Theories.\\nFacts showing Duality of Mind. The Brain not the Organ of\\nthe Subjective Mind. The Genesis of the Human Soul. The\\nvery Lowest Form of Animal Life. The Moneron. An Or-\\nganism without Organs endowed with a Mind. Quotations\\nfrom Gates, Binet, and Others. The Psychic Life of Micro-\\norganisms. Their Habits and Mind Capacity. Reflex Ac-\\ntion discussed. Not Adequate to account for Phenomena.\\nAll Vital Phenomena Present in Non-Differentiated Cells.\\nWonderful Instincts of the Difflugia. Romanes on Instinct.\\nThe Subjective Mind of Man and Animals Identical. It is", "height": "3371", "width": "2065", "jp2-path": "divinepedigreeof01huds_0016.jp2"}, "17": {"fulltext": "CONTENTS, XV\\nPagb\\nthe Mind that is inherited from Ancestry, Near and Remote.\\nInstincts increase with Intelligence. Primary and Secondary\\nInstincts. New Ones developed in Game Animals. Change\\nof Environment develops New Dangers hence New or Sec-\\nondary Instincts. All Instincts Inheritable. Subjective\\nMind of Man the Sum of Ancestral Instincts. It antedated\\nBrain by many Ages. Brain, therefore, not the Organ of Sub-\\njective Mind 74\\nCHAPTER IV.\\nEVOLUTION AND THE SUBJECTIVE MIND.\\nThe Brain not the Organ of the Subjective Mind. Proven by its\\nIdentity with the Instinctive Minds of Animals. The Latter\\nproven by its Continuity from Lowest Organisms up to Man.\\nContinuity proven by Comparative Analysis of Faculties and\\nFunctions. Instinct in Lower Animals Identical with Intuition\\nin Man. Its Definition. The Deductive Faculty potentially\\nPerfect in Subjective Minds of Animals as well as Men. The\\nEmotions are Faculties of the Subjective Minds of Men and\\nAnimals alike. They antedated the Brain. Objective Mind\\nis Emotionless. Induction and Concomitant Memories, its\\nonly Functions or Faculties. Telepathy a Power of the Sub-\\njective Mind. It exists potentially in Animals. Telekinesis\\na Subjective Power. It is the Power that enabled Jesus and\\nPeter to walk upon the Water. It reappears in so-called\\nSpirit Phenomena. The Mysterious Motility of the Polycys-\\ntids. Science cannot explain it under Physical Laws. All\\nSubjective Powers derived from Lower Animals, beginning\\nwith the Unicellular Organisms. Further Proof by Experi-\\nmental Surgery. Scientific Search for a Soul with a Scalpel.\\nMaterialistic Arguments from Cerebral Anatomy disproved.\\nThey have searched in the Wrong Place for the Soul. The\\nSoul is Immanent in the Body, not Inherent in it. Proofs from\\nVoluntary and Involuntary Muscles and Functions. Time\\nReaction Different in the Two Minds. Phenomena when\\nDeath approaches. Subjective Mind grows Stronger as Ob-\\njective Mind grows Weaker. Strongest Manifestations in the\\nHour of Death, after Brain has ceased to act. Death-Bed\\nScene when Governor Matthews passed away. The Physi-\\ncian s Testimony. The Wonderful Power of Suggestion then\\nexhibited. Proofs from Experimental Hypnotism. The Phe-\\nnomena of Amnesia a Crucial Test. Spontaneous Somnam-\\nbulism. Proofs from Phenomena of Dreams 87", "height": "3409", "width": "2074", "jp2-path": "divinepedigreeof01huds_0017.jp2"}, "18": {"fulltext": "xvi CONTENTS.\\nCHAPTER V.\\nEVOLUTION AND THE OBJECTIVE MIND.\\nPagb\\nTable showing when Brain was evolved. Rapidity of Subse-\\nquent Evolutionary Progress. Geometrical Rate of Increase\\nThe Neptunian Strata. The Inconceivable Length of Time\\nembraced in Organic History. Psychological Lessons taught\\nby the Table. More than One Half the Time elapsed before\\na Brain appeared on this Earth. Progress Slow up to that\\nTime. Development more Rapid in the Next Epoch, but still\\nSlow. One Third of the Time consumed in the Age of\\nFishes. The Following Epoch made still more Rapid Prog-\\nress, yet about One Ninth of the Time was consumed in the\\nReptilian Age. The Age of Mammals occupied but about\\nOne Fiftieth of the Whole Time. The Age of Man but One\\nTwo-Hundredth Part. The Historic Period occupied but an\\ninfinitesimally Small Part of One Per Cent of the Whole\\nTime. The Significance of these Facts. The Real Func-\\ntion of the Brain in Organic Life. When did Animals begin\\nto Reason The Brain as a Factor in Evolutionary Develop-\\nment. Its Inductive Powers. Its Ability to cope with an\\nEnvironment of Error incident to Organic Life in the Forma-\\ntive Stage. The Significance of the Intuitive Faculty. An-\\nother Plane of Existence its Apparent Realm of Activity.\\nSome Fundamental Axioms. Secondary Instincts. The\\nPower of Induction in Animals. Increased Rate of Progres-\\nsive Development due to that Faculty 107\\nCHAPTER VI.\\nTHE PROCESS OF EVOLUTION.\\nObjective Mind educates the Subjective Mind. Hence the In-\\nstinct of Animals is exactly proportioned to their Intelligence.\\nAuthorities cited. Progressive Mental Evolution brought\\nabout by Development of Secondary Instincts. Romanes on\\nPrimary and Secondary Instincts. The Latter brought about\\nby Natural Selection. The Absurdity of that Theory illus-\\ntrated. The General Theory of Natural Selection accepted\\nwith Reservations, but it is overloaded to an Absurd Degree.\\nLamarck s Theory of Appetency also accepted with Quali-\\nfications. The Two Theories Complementary. Further\\nIllustration of the Absurdity of ascribing Primary Instincts\\nto Natural Selection. A Logical Axiom, Never need-\\nlessly multiply Causes. Primary and Secondary Instincts", "height": "3371", "width": "2065", "jp2-path": "divinepedigreeof01huds_0018.jp2"}, "19": {"fulltext": "CONTENTS, xvu\\nPagb\\ndefined. They accord with the History of Organic Evolu-\\ntion. New Environmental Conditions reveal New Dangers.\\nThese are at first intelligently overcome. Habit converts\\nthe Acts into Instincts which are then inherited. Natural\\nSelection not an Original Cause of New Species. Strictly\\nspeaking, it is not a Law of Nature. Survival of the Fittest\\nan Incident, not a Law. It is an Effect of other Causes.\\nNatural Selection not the Origin of Species. Natural Selec-\\ntion is the Theory of Chance. It is Atheistic in its Last Anal-\\nysis. Lamarck s Theory. It is a Necessary Factor in any\\nComplete Theory of Evolution. Structural Changes due to\\nNew Instinctive Impulses. The Latter due to Brain Develop-\\nment. Brain Development due to constantly Increasing Com-\\nplexities of Environment. This is True of Man as of the\\nLower Animals. Each Individual Intelligence is the Sum of\\nall Ancestral Instincts plus its Objective Intelligence 120\\nCHAPTER VII.\\nRECAPITULATION.\\nInstincts of the Unicellular Organism. Its Impellent Energy.\\nThe Constant Force back of Evolution. The Law is Prog-\\nress. Nature s Novum Or^-anum. Useful Instincts a Per-\\nmanent Heritage. Appetency the Effective Agency of Pro-\\ngressive Development. Every Mind Organism a Union of\\nElements of Conservation and Progress. The Immutability\\nof Natural Law. The same Laws prevail in Organic and\\nMental, Moral and Spiritual Development. Primary In-\\nstincts the same in Animals and Men. The same is true\\nof Secondary Instincts. Instinct and Intuition Identical.\u00e2\u0080\u0094\\nEmotions have the same Root and Origin. Religious Wor-\\nship a Filial Emotion. Animal Telepathy. Telekinetic En-\\nergy. Objective and Subjective Memory differentiated. In\\nMen as in Animals the Increasing Complexities of Environ-\\nment the Spur to Progressive Development. In Men as in\\nAnimals the Bulk of Intelligence is Subjective. The Ulti-\\nmate Ego is the Subjective Entity. All that is worth Pre-\\nserving in the Future Life resides in the Subjective Mind. 149\\nCHAPTER VIII.\\nTHE TWO GREAT GENERIC INSTINCTS.\\nThe Simplicity of Nature s Laws. Evolution no Exception.\\nTwo Instincts responsible for all the Phenomena of Evolution-", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0019.jp2"}, "20": {"fulltext": "xviii CONTENTS,\\nPagb\\nary Development. Self-Preservation and the Instinct of Evo-\\nlution one Conservative, the other Progressive and Creative.\\nNatural Selection not a Law, but an Incident. Evolutionary\\nInstinct a Constant Force. It is also Altruistic in all its Im-\\npulses. Illustrations from Every-Day Life. Fallacies of the\\nOld Philosophies. They refer Everything to Instinct of Self-\\nPreservation. With them all Virtue or Benevolence a Subli-\\nmated Form of Selfishness. Herbert Spencer s Philosophy of\\nUtilitarianism. Pure Selfishness. Altruistic Acts the most\\nPleasurable, because in Harmony with the Strongest Instinct,\\nPrimordial Altruism. The Creative Energy Inherent in all\\nSentient Creatures. Human Character determined by Rela-\\ntive Development of the Two Instincts. Altruistic Impulses\\nPredominant in the World. Welfare of Future Generations\\nthe Incentive. Schools, Colleges, Churches, and Eleemosy-\\nnary Institutions, are Examples. Altruistic Instinct Stronger\\nthan Instinct of Self-Preservation, otherwise there could be no\\nProgress. The most Altruistic Governments the most Pro-\\ngressive, and. the People the most Patriotic and Brave and\\nWarlike and Humane. Progress toward Universal Altruism\\nConstant and Rapid. Atavistic and Degenerate Nations\\nTheir Decadence. Central Ideas of Evolutionists and Chris-\\ntian Theism harmonized. The Evolutionary Instinct the Im-\\npellent Energy of Physical, Mental, Moral, and Religious\\nProgress 159\\nCHAPTER IX.\\nEVOLUTION OF THE TWO INSTINCTS IN THE INDIVIDUAL.\\nRecapitulation. Man s Environment of a Moral, Social, and\\nSpiritual Nature. Same Process of Development with Men\\nas with Animals. Brain Mind reasons out a Line of Con-\\nduct. Habit converts it into a Permanent Characteristic.\\nIt is then an Attribute of the Subjective Mind, i. e. In-\\nstinctive. It is then Inheritable. The Warfare between\\nReason and Passion. Not for the Suppression of Passional\\nEmotions, but for their Regulation. Reason the Judicial Tri-\\nbunal.\u00e2\u0080\u0094 The Sum of its Decisions constitutes the Character\\nof the Individual. As befits its Judicial Character, the Rea-\\nsoning Mind is Emotionless. Nevertheless it ministers to\\nSelf-interest. It decides upon what is Best for the Individ-\\nual. The Brain the Novum Organum of Animal Intelligence.\\nSuggestion the Executive Agency of the Judicial Tribunal.\\nIt is the Power which invests Man with Dominion over\\nall Animate Nature, including Himself. Intellectual Faculties", "height": "3371", "width": "2065", "jp2-path": "divinepedigreeof01huds_0020.jp2"}, "21": {"fulltext": "CONTENTS. XIX\\nPage\\nof Subjective Mind rarely appear above the Surface. Ex-\\nceptions in Genius. Emotions, however, constantly in Evi-\\ndence. Synchronism of the Two Minds. Facts demonstrat-\\ning Duality of Mind. Hypnotism, Somnambulism, etc.\\nObjective Mind not controlled by Suggestion. Subjective\\nMind is so controlled except in Matters of Conscience. Man\\nnot handicapped by a Preponderance of Evil in his Nature.\\nThe Strongest Instinct impels to Progress. Reason is on\\nthe Side of Right. A Crucial Question. Why does the\\nMortal Mind dominate the Immortal Mind in this Life\\nThe Question answered. The Immortal, or Subjective,\\nMind was destined for a Higher Plane of Ultimate Existence.\\nMeantime Subjective Faculties must develop on this Plane.\\nReason the Agency. Thus Man was made a Free Moral\\nAgent 177\\nCHAPTER X.\\nEVOLUTION OF THE TWO INSTINCTS IN THE STATE.\\nThe same Laws of Development prevail in States as in Individ-\\nuals. All Aggregations have their Origin in Intelligent Ap-\\npreciation of the Necessity for Mutual Protection. Reason\\nteaches Mutual Helpfulness and Forbearance. Churches,\\nSchools, and Benevolent Institutions follow in their Order.\\nAltruism is intelligently practised. Habit converts it into an\\nInstinctive Emotion. In due Time Patriotism becomes In-\\nstinctive. It is developed in Proportion to Beneficence of\\nInstitutions. Foreign War the Supreme Test of Patriotism.\\nCapable of Indefinite Expansion. Its Origin in Parental\\nInstinct. May be expanded so as to embrace all Humanity.\\nIts Highest Manifestations in the most Progressive Nations.\\nIn such Nations it approaches Universal Altruism. It be-\\ncomes more than mere Love of Country. It becomes the\\nMissionary Agent of Christian Civilization. Trade and Com-\\nmerce its Promoters. The Incentive to all Effort and all\\nProgress. It is God s Method of inciting Men to Action.\\nContrast with the Gentle Savage, who neither works nor\\nfights. Hunger as an Intellectual Stimulant alike with Ani-\\nmals and Men. Nations must be Prosperous before they can\\nbe Altruistic. God s Bounty from a Full Store. Accumula-\\ntions of Wealth cannot properly be discouraged, yet God re-\\nquires an Accounting 191", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0021.jp2"}, "22": {"fulltext": "XX CONTENTS.\\nCHAPTER XL\\nEVOLUTION OF CONSCIENCE AND RELIGIOUS PRINCIPLES.\\nPage\\nNormal Control of the Subjective Mind. When Conscience be-\\ncomes Instinctive. A Secondary Instinct. The Ultimate\\nInstinctive Emotion of the Human Soul. Dominates all\\nother Emotions. It was developed precisely the same as\\nwere all other Secondary Instincts. It was the Result of the\\nInductive Reasoning of the Objective Mind. Facts of Ob-\\nservation and Experience resulted in the Maxim, Honesty is\\nthe Best Policy. This is Mr. Spencer s Conscience. It\\nculminates just where Real Conscience begins. It is the\\nUtilitarian Conscience. It is a Step in the Process of Develop-\\nment, not the Process itself. It constitutes a Suggestion to\\nthe Subjective Mind. The Suggestion is accepted and de-\\nductively carried to Higher Conclusions It is thus reinforced\\nby every Religious Principle or Emotion. It is further assisted\\nby Intuition. As with the Lower Animals, so with Man.\\nEvery Step in Advance is accompanied by Increased Powers of\\nIntuitive Perception of Essential Truth. Jesus of Nazareth is\\nan Example. The Older Prophets. Conscience, however,\\nmay be perverted. Hence the Inquisition and Religious\\nWars hence Cranks. Perverted or unperverted, it is the\\nStrongest Emotion of the Human Soul. Perverted Con-\\nscience the Exception; hence Progress toward the Higher\\nAltruism. It is when Conscience becomes Instinctive that\\nthe Subjective Mind assumes the Ascendancy. The Sugges-\\ntions of Conscience overshadow all other Suggestions. At\\nthe Threshold of the Moral and Religious Realm the Soul\\nasserts its Normal Supremacy 203\\nJSart II.\\nPSYCHOLOGY AND CHRISTIAN THEISM.\\nCHAPTER L\\nPRELIMINARY.\\nFacts of Evolution to be distinguished from Theories of Evolu-\\ntionists. Theistic Argument, /(fr j f, to be based upon Facts\\npresented by Antitheistic Evolutionists, Darwin, Haeckel,", "height": "3371", "width": "2065", "jp2-path": "divinepedigreeof01huds_0022.jp2"}, "23": {"fulltext": "CONTENTS. XXI\\nPage\\nand Romanes. Their Arguments for Evolution to be utilized\\nas a Basis of Theistic Conclusions. Exception to be taken\\nto Subsidiary Hypotheses. Distinction to be drawn between\\nTheisms. Theism, per se, proven by Facts of Evolution.\\nChristian Theism by Evolution and Psychology. The World\\ninterested alone in Christian Theism. Is Christian Civiliza-\\ntion founded on Truth or Error The New Psychology a\\nNecessary Factor. The Old Psychologies Inadequate to\\na Solution of the Problem 219\\nCHAPTER II.\\nTHE GREAT ATHEISTIC PETITIO PRINCIPII.\\nLogical Cobwebs to be cleared away. The Real Question Is\\nthere a Personal Deity.? Anthropomorphism not Chargeable\\nunder New Psychology. The Service rendered by Evolution-\\nists. Refuted Doctrine of Special Creations, and then said\\nin their Hearts, There is no God. Mr. Darwin s Great\\nLabor directed toward Atheism. Entitled to Credit for prov-\\ning Evolution. Natural Selection as the Origin of Species\\nnot sustained by Facts. Artificial Selection produces New\\nMorphological Species, not Physiological. Examples. Hux-\\nley takes this View. Proof of Natural Selection lacking.\\nThe Theory clung to by Atheism, because it disguises the\\nTheory that Physical Organism antedates Intelligence. This\\nis the Stronghold of Atheism. It is assumed without Proof,\\nwhich is begging the Question. Theory of Spontaneous Gen-\\neration without One Fact to support it. All Known Facts\\nagainst it. Haeckel assumes it confessedly without Facts.\\nBegs the Question. Tyndall s Experiments failed to produce\\nOrganic Life from Inorganic Matter. The Crucial Point at\\nthe Beginning of Organic Life. Natural Selection the The-\\nory of Chance. Lamarck s Theory of Appetency. Darwin s\\nContempt for Lamarck because his Theory presupposed Intel-\\nligence as the Cause of Organism. It implies Necessary\\nProgression. A Wretched Book. Darwin s Private Re-\\nligious Views. Lamarck s Theory complementary to Dar-\\nwin s. Huxley s Latest Views. They indorse Lamarck s\\nTheory. Haeckel vs. Haeckel. The Scientist vs. the Athe-\\nist. The Moneron demonstrates Mind as Antecedent to Physi-\\ncal Organism. The Monera are Structureless, and yet they\\nare endowed with Mind and Life. A Wonderful Intelli-\\ngence. His Theory itself a Case of Spontaneous Genera-\\ntion. The Moneron as a Symbol and an Example.\\nSymbolizes the Whole Process of Evolution. An Example\\nof Creative Power, of Control of Mind over Matter, of the", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0023.jp2"}, "24": {"fulltext": "xxii CONTENTS.\\nPage\\nImmanence of the Soul in the Body. Its Independence of\\nOrganism, of a Law of Infinite Reproduction. Haeckel s\\nAssumption begs the Question at Issue. It is in Defiance of\\nall Facts and Recognized Principles. Atheism based upon\\nPure Assumption. The Theories of Darwin and his Follow-\\ners are Atheistic. Their Facts are Theistic 225\\nCHAPTER HI.\\nTHE MIND OF MAN S EARLIEST EARTHLY ANCESTOR.\\nThe Doctrine of Heredity. All that is inherent in Man is what\\nhe inherited from his Ancestry, Near and Remote. The Po-\\ntentials of Manhood, therefore, resided in the Moneron.\\nPropositions reduced to Syllogistic Form. The Two Primor-\\ndial Instincts as shown in the Moneron. The Prepotent\\nAgency of Physical Development and of Human Progress.\\nA Complete Law of Evolution thus exemplified in the Monera.\\nThus Progress toward Highest Development follows Lines\\nof Least Resistance. Only Good implanted in Man s Earliest\\nEarthly Ancestor. What is Instinct? Atheistic Theories\\nconsidered. Herbert Spencer s Reflex Action. Romanes\\nvs. Spencer. Facts and not Phrases to be considered. Analy-\\nsis of the Mental Faculties of the Moneron. Based on Haeck-\\nel s Statements. Sensation, Movement, Nutrition, Reproduc-\\ntion, Regeneration, Intelligence. The Promise and Potency\\nof a Human Soul. That Intelligence comprises a Knowledge\\nof the Primary Laws of Organic Life. Reflex Action pre-\\nsupposes Subjective Intelligence. It is a Recognition of\\nDanger coupled with an Effort to avoid it. It never makes a\\nMistake. The Simplest Manifestation of Instinct of Self-\\nPreservation. The Old Psychology at Fault. It knew\\nNothing of Subjective Mind. All its Data from the Objec-\\ntive Mind. Phenomena due to Sensation being prompted by\\nIntelHgence, it follows that the same is true of the Other Facul-\\nties. Mind of the Moneron differs in no Essential from Sub-\\njective Mind of Man, except in Degree. The same Terms\\ndefine its Powers and Attributes. Nor can Faculties of the\\nMoneron be adequately described except in Terms that define\\nOmniscience 258\\nCHAPTER IV.\\nOTHER GODLIKE POTENTIALS IN THE MIND OF THE MONERON.\\nEndowed with Creative Powers. The Real Origin of Species.\\nHaeckel s Admissions. Its Development from the Undif-\\nferentiated Moneron to the Differentiated Amoeba. The En-", "height": "3371", "width": "2065", "jp2-path": "divinepedigreeof01huds_0024.jp2"}, "25": {"fulltext": "CONTENTS. XXlll\\nPage\\nergy from within. The Greatest Single Step in the Process\\nof Evolution. The Key to the Whole Mystery. The Crea-\\ntive Power of Mind. We must infer that all other Changes\\nin Organism were due to the same Creative Energy. It is\\nthe Constant Force behind all Progressive Development.\\nHuxley on the Innate Creative Powers of Animal Intelligence.\\nThe Growth and Development of the Salamandrine Egg.\\nThe Power of the Water Newt to reproduce Lost Limbs.\\nThese Powers Typical Examples of Creative Energy. They\\nare Nature s Divine Revelations. This Creative Power by\\nExtension to Infinity would mean Omnipotence. Its Knowl-\\nedge of the Essential Laws of its Being by Extension would\\nmean Omniscience. Its Power is that of Mind over Matter.\\nIt is, then, essentially Godlike, differing only in Degree.\\nThe Tendency of Science to name Things in the Absence of\\nan Explanation. The Popular Belief that Names do explain\\nThings. Illustrative Examples. The Theory of the Uncon-\\nscious. Hence Learned Talk of the Unconscious Acts of the\\nLower Animals. All the Facts of Experience show that the\\nSubjective Mind of Man is most intensely Conscious. We\\nhave a Right to infer that the same is True of Animals. The\\nsame Laws prevail. Subjective Unconsciousness, there-\\nfore, is Objective Ignorance of the States of Subjective Con-\\nsciousness. The Same is True of our Knowledge of Con-\\nsciousness of Lower Animals. Instinctive Acts are therefore\\npresumably Conscious Acts. The Consciousness of a Godlike\\nMind. Whence came it There are but Two Hypotheses.\\nOne is Spontaneous Generation; the Other is Divine Inheri-\\ntance.\u00e2\u0080\u0094 One is Atheism; the Other is Theism. One is with-\\nout a Fact to support it, it rests upon Pure Assumption,\\na Petitio Frincipii, Gross and Palpable the Other will be dis-\\ncussed in the Ensuing Chapters 274\\nCHAPTER V.\\nNATURAL LAW VS. SUPERNATURAL MIRACLE.\\nOne of the Atheistic Strongholds. Words and Phrases sup-\\nposed to be Contumelious. A Method of Compelling the\\nAcceptance of Scientific Absurdities. Potential Scare-\\nWords, e.g. Haeckel s Supernatural Miracle. His Esti-\\nmate of Deific Limitations. The Question raised. Is a\\nMiracle Necessary to escape Spontaneous Generation\\nMiracle defined. Facts of Evolution exclude Miracle.\\nEverything happens in Regular Order, therefore not Miracu-\\nlous. To suppose Miracle to be Necessary is to prescribe", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0025.jp2"}, "26": {"fulltext": "XXIV CONTENTS,\\nPage\\nLimitations to Divine Intelligence. The Established Order\\nof Nature the Antithesis of Miracle. Beginning of Life\\nnecessarily in the Established Order. Generation of Mind\\nfrom Inorganic Matter would require a Miracle. We must\\nassume Natural Law to prevail 289\\nCHAPTER VI.\\nTHE ARGUMENT FROM HEREDITY.\\nFacts drawn from the History of Organic Evolution. The Doc-\\ntrine of Heredity. Its Biological Definition. The Author-\\nity of Darwin, Huxley, and Haeckel. The Common Ground\\nupon which Atheism and Theism can stand. The Acknowl-\\nedged Facts of Heredity. The Necessary Presumptions.\\nSomething to inherit. Something from which to inherit.\\nThe Character of the Inheritance. Must exist actually or\\npotentially in the Ancestor. May differ in Degree, but not in\\nKind. Man inherits from his Lower Ancestry back to the\\nMoneron. Whence the Intelligence of the Moneron The\\nLaw of Heredity presupposes an Ancestor. Atheism sa) ^s,\\nThis is an Exception to the General Law. Theism replies\\nthat Laws of Nature do not admit of Exceptions. The Issue\\nsystematically examined. The Necessity of going back to the\\nBeginning of Organic Life. (i) The Issue: Spontaneous\\nGeneration or Inheritance. (2) The Facts agreed upon\\n(a) Potentials of Manhood in the Moneron (b) Faculties\\nacquired only by Inheritance (c) Antecedent Intelligence\\npresupposed (d) Failure of Experimental Attempts to gen-\\nerate Life from Inorganic Matter (e) Monera Destitute of\\nStructural Organism (f) Nevertheless endowed with a Mind\\n(g) Developed into a Structural Organism (h) Moneron s\\nMind antedated its Physical Organism. 3. What Facts sup-\\nport Theory of Spontaneous Generation Confessedly all\\nFacts are against it. Experimental Failures. Quality of\\nEvidence considered. Negative Evidence not the Best.\\nBut a Hypothesis without one Fact to support it is a Logical\\nAbsurdity. Hypothesis Valid only when sustained by all\\nFacts. Otherwise no Constancy in Nature. Atheistic Hy-\\npothesis Unique. Has no Parallel in Bald, Unreasoning\\nAssumption. Reasons for Atheist s Attitude. Doctrine of\\nEvolution disproved Theory of Special Creations. Hence\\nhe said in his Heart, There is no God. Hence Necessity\\nfor inventing a Hypothesis. Paralleled only by that of Topsy.\\nHaeckel s Statement of the Issue. Spontaneous Genera-\\ntion or Supernatural Miracle. Equivalent to Spontaneous", "height": "3371", "width": "2065", "jp2-path": "divinepedigreeof01huds_0026.jp2"}, "27": {"fulltext": "CONTENTS. XXV\\nPack\\nGeneration or Divine Agency. The Latter the Real Issue.\\nNo Other Possible. One is True and the Other False.\\nLogical Conditions considered. Facts in Support of Heredi-\\ntary Hypothesis next in Order 295\\nCHAPTER VII.\\nTHE ARGUMENT FROM HEREDITY (CONTINUED).\\nThe Character of the Heritage. If essentially Divine, it is Pre-\\nsumptive Evidence of Divine Origin. If no other Source is\\nPossible, the Evidence is Conclusive. No other Possible\\nSource has been shown. Examination of Facts showing\\nDivine Attributes in the Moneron. They are the Element-\\nary Facts of Evolution. They demonstrate Intuitive Knowl-\\nedge of Laws of its Being. Explanations on other Grounds\\nPure Assumptions. Begging the Question. Knowledge\\nmeasured by Actions. Adaptation of Means to Ends the\\nTest of Intelligence. Attributes summed up. Intuition.\\nAntecedent to Organism. Has Power over Unorganized\\nMatter. Creative Power. Creates New Species. Trans-\\nmits by Inheritance. Dominant Instinct Creative. Domi-\\nnant Emotion Altruistic. Potentially Divine. All Essential\\nAttributes of the God of Christian Faith. Differing only\\nin Degree. Knowledge, Power, Love. Whence came they?\\nThe Question for Inductive Science. Science knows of\\nbut One Way of acquiring Faculties, Inheritance, By\\nAnalysis of Faculties it learns the Character of Ancestry,\\nand can predict Character of Posterity. No Exceptions to\\nNature s Laws. Divine Faculties necessarily a Divine Heri-\\ntage. Atheistic Objections. Supernatural Miracle.\\nObjection Invalid. Miracle cannot be posited on Intelli-\\ngence. Natural Law always presumed. Electric Phenomena\\noriginated in Cosmic Electrical Energy Mind originated in\\nCosmic Mind Energy. Atheistic Theory a Recrudescence\\nof Fetichism. Mind in Inanimate Matter, e. g. No Disre-\\nspect to Fetich Worshipper. Lodestone does not generate\\nMagnetism. Protoplasm does not generate Mind. Each\\nSubstance is a Medium of Manifestation of a Cosmic Energy.\\nCan One Mind be produced from Another Reproduction\\nan Example. Reproduction by Fission Demonstrative. The\\nMonera indefinitely Divisible. Each Particle a Distinct Mind\\nOrganism. Reproduction a Mental Act. Inferences as to\\nDivine Methods. The Mind of each Sentient Creature a Part\\nof the Divine Mind. Logical Rules of Investigation. The\\nLaw of Parsimony. All violated by Atheism. Truth does", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0027.jp2"}, "28": {"fulltext": "XXVI CONTENTS.\\nPage\\nnot necessitate a Violation of Logical Principles. All Es-\\nsential Truth may be known by Inductive Investigation.\\nApplication of Rules. Logical Axioms (i) No Effect with-\\nout a Cause; (2) Cause always Commensurable with Effect.\\nThey are Universal Postulates. We may therefore\\nalways know the Nature of a Cause by observing its Effects.\\nNature never erects False Signals, Under this Law we\\nknow that the Cause of Mind is Mind. Under the Law of\\nHeredity we know its Attributes, that it is an Organized,\\nConscious Intelligence, a Personality, a Creative Intelligence,\\na Constant Energy, Omniscient, Omnipotent, Altruistic. No\\nother Hypothesis accounts for All the Facts. If Nature is\\nConstant, we know that God is our Father .310\\nCHAPTER VIII.\\nHUMAN ONTOGENY AND PHYLOGENY.\\nThe Strongest Argument in Favor of the Evolutionary Hypothe-\\nsis. The Analogical Argument from Ontogeny to Phylogeny.\\nHaeckel s Great Work Demonstrative of its Validity. But\\nhe was in Search of Atheistic Arguments. He found None.\\nOn the Contrary, he found Proofs of Theism. General\\nRemarks in re the Analogical Argument. Invalid unless the\\nPhenomena and Laws are the Same. The Present Argument\\nValid. Ontogeny a Repetition of Phylogeny. Phylogeny\\nthe Cause of Ontogeny under the Law of Heredity. The\\nPrimordial Germ and the Germinal Cell Identical in Character\\nand Attributes. The Importance of this Fact. The Later\\nForms of the Human Embryo correspond with the Salient\\nSteps in Phylogeny. The Law of Heredity the Cause of the\\nCorrespondence. Evidence Comparable to that of Successive\\nGeological Strata. Man recognizes his Earliest Earthly An-\\ncestor by its Resemblance to the Form which marked his Earli-\\nest Embryotic Form. Haeckel s Fundamental Law of Or-\\nganic Evolution formulated. The Debt that Science owes\\nto Haeckel. The Pains he has taken to develop Facts that\\ndisprove his Anti-Theistic Beliefs. His Method of accounting\\nfor his Facts not so Ingenuous, or he has failed to see their\\nTrend. His Invitation to Philosophers. His Promised Re-\\nwards to those who will explain Ontogeny phylogenetically.\\nHis own Conclusions arrived at only by ignoring his Facts.\\nNext Chapter will explain Ontogenetic Facts phylogenetically,\\nand carry the Analogical Argument to its Legitimate Conclusion. 334", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0028.jp2"}, "29": {"fulltext": "CONTENTS. xxvii\\nCHAPTER IX.\\nTHE THEISTIC ARGUMENT FROM ONTOGENY AND PHYLOGENY.\\nPage\\nProfessor Haeckel s Premises accepted for more than his Esti-\\nmated Valuation. No Dispute as to Facts. The Matter in\\nDispute relates to Deductions from Laws agreed upon. The\\nInvisible World not outside the Domain of Law. All Natu-\\nral Forces Invisible. Deductions from Known Laws always\\nLegitimate. Facts agreed upon by Atheists and Theists\\nI. Ontogeny repeats Phylogeny. 2. Phylogeny causes Onto-\\ngeny. 3. Heredity the Controlhng Law. 4. Heredity con-\\ntrols Ontogeny and Phylogeny. 5. Potentialities of Manhood\\nreside in the Germinal Cell of Man. 6. Also in the Pri-\\nmordial Germ. It follows that (i) the Laws are the same;\\n(2) that Pre-existent Conditions were the same; (3) that\\nCauses were Identical in Kind. The Ontogenetic and Phylo-\\ngenetic Series begin alike with the Moneron and end in Man.\\nEach has Identical Powers and Mental Attributes. Condi-\\ntions and Causes being the same, if we find the Cause for one\\nCondition we can safely infer the other. We know why\\nPotentials of Manhood reside in the Germinal Cell of Man.\\nBecause they were inherited from an Antecedent Mind, that\\nof the Parent. Corollary: The Potentialities of Manhood\\nreside in the Moneron because they were inherited from an\\nAntecedent Mind, that of the Infinite Parent. No other\\nConclusion logically Legitimate. A Denial is a Repudiation\\nof all Known Laws relating to it, especially that of Heredity.\\nIf Nature is constant, the Moneron inherited its Divine\\nPotentialities from the Divine Mind. This is the Analogical\\nArgument carried to its Legitimate Conclusion. The Anal-\\nogy is Incomplete without it, and therefore Invalid. What\\ndoes Atheism offer in Refutation Spontaneous Generation.\\nA Theory without a Fact to support it. An Abandon-\\nment of Induction. A Guess and a Hope that Somebody\\nmay sometime discover (or manufacture) a Fact to sustain the\\nAtheist s Guesses. Darwin s Guess and Huxley s Hope.\\nHaeckel s Guess without Hope. Ward s Guess and Hope.\\nSpecimens of Atheistic Induction. Nevertheless the World\\nowes them much notwithstanding a Relapse toward Fetich-\\nism, they builded better than they knew. Their P acts prove\\nthe Theory of Evolution, but they also prove the Existence\\nof the God of Christian Faith 340", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0029.jp2"}, "30": {"fulltext": "xxviii CONTENTS.\\nCHAPTER X.\\nIN THE IMAGE OF GOD.\\nPage\\nThe True Basis of Reconciliation of Religion and Science.\\nConsists in a Truthful Interpretation of the Facts of Nature.\\nThere are not Two Orders of Truth, one Scientific and the\\nother Religious. The Old Prophet s Declaration. Man was\\nmade in the Image of God. The Common Anthropomorphic\\nInterpretation. Due to a Defective Psychology. God was\\nconceived as an Infinite Reasoner. Otherwise an Infinite In-\\nquirer after Facts and a Guesser at Conclusions. The Divine\\nLikeness in the Faculties of the Subjective Mind. Even its\\nLimitations Suggestive of Divine Attributes. The Signifi-\\ncance of its Limitations. Its Faculties tabulated. Intuition\\nan essentially Divine Attribute. Its Importance in the Or-\\nganic World. Deductive Reasoning the Concomitant of Intui-\\ntion. They, with Memory, constitute the Intellectual Facul-\\nties of the Subjective Mind. Extended by Infinity, they would\\nbe Omniscience. Inconceivable Rapidity of Subjective Men-\\ntation. Prodigious Feats of Memory, Illustrative Cases.\\nDynamic Energy of the Subjective Mind. Telekinesis. Ex-\\ntended to Infinity, it would be Omnipotence. New Testament\\nExamples of Dynamic Force of the Soul. Telepathy. Its\\nSignificance. Distance no Obstacle Infinite Extension\\nwould constitute Omnipresence. A Channel of Communica-\\ntion between God and Man. Prayer and Inspiration. The\\nNatural Emotions. Their Altruistic Character. Infinite Ex-\\ntension would mean Infinite and Universal Love. Thus the\\nFaculties of the Soul, infinitely extended, give us an Omni-\\nscient, Omnipotent, Omnipresent God of Infinite and Universal\\nLove. The Highest Possible Conception of Deity. The\\nConception not Anthropomorphic. It neither limits nor meas-\\nures God. His Qualities alone revealed. But it shows that\\nMan was made in the Image of God. This much Man may\\nknow of God. Not that it reveals Human Attributes in God,\\nbut Divine Attributes in Man. Man s Place in Nature. His\\nObligations and Duties 361", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0030.jp2"}, "31": {"fulltext": "^att I.\\nEVOLUTION AND PSYCHOLOGY.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0031.jp2"}, "32": {"fulltext": "", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0032.jp2"}, "33": {"fulltext": "THE DIVINE PEDIGREE OF MAN.\\n^att I.\\nEVOLUTION AND PSYCHOLOGY.\\nINTRODUCTION.\\nIT is the boast of science that its only quest is\\ntruth, and that in its pursuit the inductive\\nmethod of inquiry is never departed from. So per-\\nsistently have scientists iterated and reiterated this\\ndeclaration, and so abundant are the evidences that\\nthey have in the main adhered to it, that the uncriti-\\ncal world is wont to accept as truth whatever bears\\nthe scientific label, and as valid whatever conclusions\\nare alleged to have been reached by the process of\\ninduction. Nor can it be denied that the constantly\\nmultiplying scientific appliances of modern civiliza-\\ntion afford indubitable evidences of the value, not\\nto say the infallibility, of the Baconian methods of\\nresearch in the realm of physical science. The mar-\\nvellous success of the inductive method of searching\\nfor truth in the material world not unnaturally gave\\nrise to the broad declaration, by the materialistic\\nscientists, that no theory of causation, spiritual or\\nphysical, is worthy of serious consideration unless", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0033.jp2"}, "34": {"fulltext": "32 THE DIVINE PEDIGREE OF MAN,\\nit be sustained by a series of well-authenticated facts\\nthat can bear no other possible interpretation. This\\nwas the prevailing idea among skeptical scientists\\nand their followers when Darwin propounded the\\ntheory that the organic world owed its existence to\\nprogressive development and inheritance from the\\nlower forms of animal life.\\nWith what alacrity this theory was accepted by\\nthe skeptical scientists, and how thoroughly it was\\nreprobated by the theological world, are matters of\\nhistory. The reasons for the acceptance on the one\\nhand and the rejection on the other were, of course,\\nidentical. The theory, if true, disproved the then\\nprevailing theological dogma of special, miraculous\\ncreations of species in the organic world.\\nIt was here that the first great, fundamental error\\nwas committed by both sides. On the part of the\\natheistic scientists it consisted in the assumption\\nthat, by disproving the doctrine of special creations,\\nthey had eliminated God from the universe; or, to\\nuse the language of Romanes, they had thereby ob-\\nviated the logical necessity for a God. On the\\npart of the theologians the mistake consisted in\\naccepting the conclusion as a valid deduction from\\nthe premise; thus rendering it logically necessary\\nfor them to denounce the doctrine of evolution\\nitself. For the time being no one seemed to regard\\nany middle ground as logically possible; and the\\nbreach between science and religion seemed wider\\nthan ever.\\nAfter a few years had elapsed, however, the most\\nliberal-minded, intelligent, and unprejudiced of both\\nsides began to realize that it did not necessarily", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0034.jp2"}, "35": {"fulltext": "INTRODUCTION. 33\\nfollow that, if the theory of evolution was the true\\nexplanation of organic life, it obviated the logical\\nnecessity for an intelligent Great First Cause of all\\nthings. On the contrary, as the true theory of\\norganic evolution came to be better understood by\\nits early enemies, and their first crude and ridiculous\\nconceptions of it were dissipated by a knowledge of\\nits real scope and significance, it became more and\\nmore evident that evolution is simply God s method\\nof creation. With this clearer understanding of the\\nsubject came higher conceptions of the true nature\\nand character of the Divine Mind than had ever\\nbefore prevailed. God was seen to be a being of\\ninfinite intelligence and power, and capable of creat-\\ning and governing this universe by means of his\\nown immutable laws. In a word, the teleological\\nargument, or the argument from evidences of intel-\\nligent design, was strongly reinforced by the facts\\nof organic evolution. In point of fact, it was found\\nthat the teleological evidences afforded by evolu-\\ntion far outweigh in real significance all that were\\never before adduced.\\nThis, however, is by no means the most important\\npart of the evidences for theism to be found in the\\nfacts of organic evolution. It is, in fact, no part of\\nthe object of this volume to press the teleological\\nargument; although abundant facts will be devel-\\noped suggestive of teleological conclusions, which\\nthe intelligent reader will draw for himself My\\nobject is to show that the facts of organic evolution\\nafford abundant material from which to study the\\nsubject of theism by the pure process of induction,\\nleaving nothing to the imagination, nothing to\\n3", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0035.jp2"}, "36": {"fulltext": "34 THE DIVINE PEDIGREE OF MAN.\\nspeculative philosophy. That is to say, I shall\\nundertake to show that the salient facts of evolu-\\ntion, as developed by the researches of anti-theistic\\nscientists, are susceptible of no other than a theistic\\ninterpretation, without an utter abandonment and\\nrepudiation of every principle of logical, scientific\\ninductive investigation. To that end I shall under-\\ntake to prove that they have avoided a theistic in-\\nterpretation of their own facts, only by abandoning,\\nat all the crucial points in their inquiry, the plain-\\nest principles of induction, and soaring away into\\nthe cloudy realms of speculative philosophy with-\\nout one fact, or semblance of a fact, to sustain their\\nhypotheses.\\nI shall show, for instance, that Mr. Darwin s\\ngreat principle of natural selection, when consid-\\nered as **the origin of species, is, in that sense,\\nwithout a fact to sustain it. Natural selection, or\\nsurvival of the fittest, is a potent factor in the\\nprocess of organic development, and no theory of\\nevolution could be complete without it. But it Is\\npreservative of species, not creative. I shall sus-\\ntain this view by the opinions of such scientists as\\nHuxley, and I shall demonstrate it by facts presented\\nby such evolutionists as Haeckel. Mr. Darwin has\\npresented a formidable array of facts to demonstrate\\nthe correctness of his fundamental theory of organic\\nevolution, and no unprejudiced person can deny that\\nhe has abundantly sustained that theory. He has\\nalso cited a great number of facts which he assumes\\nto have a bearing upon his subsidiary hypothesis.\\nNevertheless, it is true that he has not cited one case\\nwhere anything more than a morphological species", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0036.jp2"}, "37": {"fulltext": "INTROD UCTION. 3 5\\nhas been produced, either by natural or artificial\\nselection. In this sense, therefore, his theory that\\nnatural selection is the origin of species must be\\nrelegated to the domain of speculative philosophy\\nwithout facts to sustain it, the very opposite of\\ninduction. I shall venture to infer that his strenuous\\ninsistence upon that theory may have been due to\\none or both of two causes. One of these was his\\nhostility to Lamarck and his theory of appetency\\nas the cause of structural changes in organic life;\\nand the other, his desire to sustain the atheistic\\ntheory that physical organism antedates, and is the\\ncause of, life and mind.\\nIn reference to these questions I shall undertake\\nto show that Lamarck s or some cognate theory is\\nnecessary in order to constitute a complete, coherent\\ntheory of organic evolution. That is to say, no the-\\nory of evolution can be complete, in the sense of\\naccounting for all the facts, if either Lamarck or\\nDarwin is left out. For that reason I shall go back,\\nwith Haeckel, to the beginning of organic life on\\nthis planet, and prove that mind antedates and is\\nthe cause of physical, structural organism. As these\\ncrucial facts can be demonstrated at the beginning\\nof organic life, and are not so easily proven at any\\nother stage of evolutionary development, I shall\\nclaim the right to hold that they are typical exam-\\nples showing the cause of structural changes in\\nphysical organism at all subsequent stages of organic\\ndevelopment. I shall lay particular stress upon the\\nforegoing considerations because of their important\\nbearing upon the question of the origin of life on\\nthis planet.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0037.jp2"}, "38": {"fulltext": "36 THE DIVINE PEDIGREE OF MAN,\\nThe latter is the great question which it is the\\nprime object of this book to discuss. Two theories\\nare to be considered, and each will be treated with\\nspecial reference to the facts of organic evolution.\\nThe atheistic theory will first be considered, for the\\nreason that it is more easily disposed of than the\\nother, owing to the acknowledged absence of facts to\\nsustain it. It constitutes, in fact, another striking illus-\\ntration of the alacrity with which atheistic scientists\\nwill abandon the inductive processes of investigation\\nwhenever the facts are against them.\\nThe atheistic theory is that life and mind origi-\\nnated on this earth by spontaneous generation\\nfrom inorganic matter. That is the theory, and that\\nis all there is of it. That is to say, its ablest advo-\\ncates acknowledge that no fact has ever yet been\\nbrought to light tending to prove that such a thing\\nis possible on the contrary, their greatest scientists\\nhave spent years in patient and persevering efforts to\\ncause the faintest sign of life to be generated from\\ninorganic matter; and each one has been compelled\\nto acknowledge his utter failure.\\nIn a word, I shall show by these facts, with others\\nequally significant, that not only have atheistic scien-\\ntists abandoned and tacitly repudiated the inductive\\nmethod at every crucial point in their investigations,\\nbut that all that there is of atheism in evolution\\nconsists of pure assumption, not only without facts to\\nsustain the assumptions, but in direct contravention of\\nall the facts of nature and of experimental science.\\nThe theory of the theistic evolutionist is. that evo-\\nlution is God s method of creation; that life and\\nmind on this earth had their origin in an antecedent", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0038.jp2"}, "39": {"fulltext": "INTRODUCTION, 37\\ndivine mind, an omnipresent mind-energy, om-\\nnipotent and omniscient that this divine, intelligent\\nenergy operates, not in contravention of law, not by\\nmiraculous interventions, not by special creations, but\\nin pursuance of its own immutable laws, instituted\\nfrom the beginning; and that, consequently, the first\\nmind-energy that appeared on this earth was an ema-\\nnation, in the natural order of events, from the Divine\\nIntelligence.\\nIn undertaking to establish the essential truth of\\nthis hypothesis I shall be guided solely by the ac-\\nknowledged facts of organic and mental evolution.\\nIn other words, I shall adhere to the inductive method,\\npure and simple.\\nIn pursuing the investigation I shall again go back\\nto the beginning of organic life, for the obvious\\nreason that the nearer we approach to the source of\\nanything, the more clearly will the essential nature of\\nthat source be made manifest; and for the further\\nreason that no one else, so far as I am aware, has\\ngiven adequate attention to the wonderful signifi-\\ncance, from a theistic point of view, of the phenomena\\nof life and mind as exhibited in the lowest form of\\nanimal life. It must suffice in this connection to say\\nthat the ingenuity of man could not devise a more\\ncomplete array of evidential facts demonstrative of\\nthe divine origin of mind in protoplasm and its\\npotentialities through evolutionary development, than\\nis found in the monera.\\nEvolutionists tell us that the potentialities of man-\\nhood reside in that lowest animal organism. If man\\ndescended from that organism, the proposition is\\nnecessarily true; and I shall demonstrate its truth", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0039.jp2"}, "40": {"fulltext": "38 THE DIVINE PEDIGREE OF MAN,\\nby indubitable evidences that atheism has not con-\\nsidered. In doing so, I shall prove more clearly that\\nthe moneron derived its mind and life from God than\\natheists have proven that man descended from the\\nmoneron. In other words, I shall demonstrate the\\ntruth of their evolutionary hypothesis by disproving\\ntheir atheistic conclusions. I shall not only prove\\nthat the potentialities of manhood reside in the\\nmoneron, but that the essential attributes of omni-\\nscience there exist in embryo. Moreover, I shall\\nprove by their own showing that, differing only in\\ndegree, the moneron is endowed with the creative\\nenergy of omnipotence that to that energy are due\\nall the structural changes that mark the steps in the\\nprocess of organic evolution; and that all human\\nprogressive development, from savagery to the high-\\nest possible altruistic civilization, is due to the normal\\ndevelopment of faculties existing potentially in the\\nmoneron.\\nIn the further argument of the question I shall not\\nonly be guided by the facts set forth by the great\\nlights of evolutionary science, but I shall avail my-\\nself of their arguments as well. That is to say, the\\nleading arguments employed by them to prove the\\ntheory of evolution will be carried to their logical\\nconclusions and shown to be the strongest possible\\narguments in support of theism. For instance, the\\nargument based upon the law of heredity, which is\\nthe chief corner-stone in the evolutionary edifice,\\nwhen carried to its legitimate conclusion will be seen\\nto demonstrate the logical necessity of a mind, ante-\\ncedent to the moneron, possessing powers identical\\nin kind with those actually or potentially existent in", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0040.jp2"}, "41": {"fulltext": "INTRODUCTION, 39\\nthe moneron and its descendants. Any other conclu-\\nsion involves the logical necessity of presupposing a\\nbreak in the hne of hereditary descent, an exception\\nto a law of nature, a godlike mind without an an-\\ncestral intelligence, an effect without an adequate\\ncause.\\nAgain, I shall accept their analogical argument\\nfrom ontogeny, which is the history of the evolu-\\ntion of individual organisms, to phylogeny, which is\\nthe history of the evolution of organic tribes. Hu-\\nman ontogeny, being an exact repetition of all the\\nsalient features of human phylogeny, constitutes one\\nof the most conclusive arguments in support of the\\ntheory of organic evolution. Both ontogeny and\\nphylogeny begin with an undifferentiated cell of pro-\\ntoplasm, and in both cases that cell culminates in\\nman. But if the analogy be carried to its legitimate\\nand logically necessary conclusion, it necessitates an\\nancestral mind for the moneron as well as for the\\ngerminal cell of man, and for precisely the same\\nreasons. Certainly the analogy is incomplete with-\\nout it, and no scientist will deny the proposition that\\nscience has never yet discovered any process by\\nwhich faculties have been acquired, either in on-\\ntogeny or phylogeny, except by inheritance. The\\natheistic evolutionist, therefore, cannot avoid the\\nconclusion that the moneron inherited its powers,\\nactual and potential, from a divine ancestry, without\\nrepudiating his own logic, ignoring his own facts,\\nand abandoning the inductive method of scientific\\nresearch. All this he deliberately does when he\\nseeks, in the theory of spontaneous generation from\\ninorganic chemical compounds, to account for the", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0041.jp2"}, "42": {"fulltext": "40 THE DIVINE PEDIGREE OF MAN,\\ndivine potentialities resident in the mind of the\\nmoneron.\\nWhen these arguments are fully stated and under-\\nstood, they will not only be found to establish clearly\\nthe theory of the divine origin of Hfe and mind on\\nthis earth, but, at the same time, to confirm fully the\\nChristian doctrine of the divine pedigree of man.\\nHaving clearly proven the latter hypothesis, I shall\\nthen venture to reverse the process of inquiry, by\\ntaking man as the basis and reasoning back to his\\ndivine origin, with a view of finding what concep-\\ntions of divine attributes are derivable from our\\nknowledge of the faculties possessed by man. In\\nclassifying the latter I shall be guided by the prin-\\nciples of, and facts developed by, the new psychol-\\nogy- By th^s I mean the hypothesis of duality of\\nmind, as set forth in my published works.^ I shall,\\ntherefore, analyze the faculties of the subjective\\nmind of man, as they have been revealed to the\\nscientific world by means of experimental psychol-\\nogy, and show that those faculties, by simple en-\\nlargement and extension to infinity, would become\\nthe highest conceivable attributes of an omniscient,\\nomnipotent, omnipresent God of infinite and uni-\\nversal love, the God of Christian hope and faith.\\nIn other words, I shall prove inductively that the\\nsoul of man is made in the image of God. Not\\nmorphologically or anthropologically is man made\\nin the image of his Divine Father, but psychologi-\\ncally. The charge of anthropomorphism will not\\nlie against this conception of God and his attributes\\n1 The Law of Psychic Phenomena and A Scientific Demon-\\nstration of the Future Life.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0042.jp2"}, "43": {"fulltext": "INTRODUCTION. 41\\nfor the trend of the argument will be, not to shov/\\nthat God is infinitely human, but to prove that man\\nis potentially divine.\\nIn short, the conception of the Deity derivable\\nfrom the facts of evolution and psychology is of\\ndivine immanence without pantheism^ mid of person-\\nality without anthropomorphism.\\nBefore proceeding to the consideration of the\\nscientific aspects of the question, I shall devote one\\nchapter to that phase of atheism which has been\\ndesignated as agnosticism, with a view of showing\\nthat the principles upon which the latter cult base\\ntheir conclusions make 2. prima facie case in favor of\\nthe religion which they repudiate.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0043.jp2"}, "44": {"fulltext": "CHAPTER I.\\nAGNOSTICISM.\\nDefinition of Agnosticism. Aggressive Ignorance. Mr. Her-\\nbert Spencer s First Principles. His Charitable Effort to\\nharmonize Religion and Science. His Great Unknowable.\\nHis Numerous Unthinkables. His Petitio Principii. His\\nDogmatism. His Statement of Fundamental Propositions.\\nPlis Lame and Impotent Conclusions. His Basis of Reconcil-\\niation. It is simply a Wholesale Acknowledgment of Igno-\\nrance. It strikes at the very Root of Christian Faith. It invites\\nImbecile Acquiescence in Agnosticism instead of Scientific Inves-\\ntigation of Theism. Mr. Spencer s First Principles Re-exam-\\nined. A Legitimate Conclusion Sought for. The Conditions\\nRequisite. The Fundamental Harmony of all Religions. No\\nReal Conflict between Religion and Science. It is between\\nScience and Man-made Theological Dogmas. True Science is\\nTrue Religion s Best Friend. True Science is promotive of the\\nHighest Conceptions of, and the most Exalted Reverence for, the\\nGod of Christian Faith. Science is Promotive of all Truth.\\nThere are not two Antagonistic Orders of Truth. Truth the\\nonly Basis of Reconciliation between Religion and Science.\\nScience furnishes the Data for the Inductive Study of Religion.\\nA GNOSTICISM is generally supposed to imply\\nan acknowledgment of ignorance of super-\\nmundane agencies and conditions. It is apparent,\\nhowever, that the agnosticism of science, as exem-\\nplified by those great scientists whose attitude in\\nrelation to current religious beliefs necessitated the\\ncoinage of a new word to express it, can be best\\ndefined as aggressive ignorance. An agnostic, as\\nexemplified by such scientists, is one who presumes\\nto define the limits of human knowledge, and upon", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0044.jp2"}, "45": {"fulltext": "AGNOSTICISM. 43\\nthose limits to erect a barrier against all further in-\\nquiry. I need no better illustration than that afforded\\nby the writings of Mr. Herbert Spencer, who is ac-\\nknowledged to be the fairest and most unprejudiced\\nof all that great constellation of intellectual stars\\nwhose coruscations have, as never before, illuminated\\nthe path of scientific progress.\\nMr. Spencer, in his charitable effort to harmonize\\nscience and religion,^ undertakes to mark the boun-\\ndary line between the knowable and the un-\\nknowable, and to inhibit all effort, of either religion\\nor science, to look beyond the limits thus defined.\\nThe unknowable is the entity which he invites re-\\nligion and science to unite in worshiping; and his\\nrecipe for securing absolute harmony between the\\nworshipers, the soporific agent, so to speak, by\\nmeans of which each is to be lulled into that somno-\\nlent condition in which distinctions are not observable\\nand opinions are relegated to the domain of innocu-\\nous desuetude, his recipe for securing harmony\\nconsists in a mutual agreement that neither of the\\nhigh contracting parties shall affirm or deny anything\\nworth mentioning in relation to the hypothetical entity\\nthat may be supposed to sustain a provisional exist-\\nence on the unknowable side of Mr. Spencer s\\nboundary line.\\nThe things which he invites the united hosts of\\nreligion and science to Ignore are numerous. The\\nmost of them are cherished beliefs of the most en-\\nlightened men of Christian civilization; but Mr.\\nSpencer disposes of them all with great celerity by a\\nmethod that is at once unique and effective, simple\\n1 See First Principles, Part I., The Unknowable.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0045.jp2"}, "46": {"fulltext": "44 THE DIVINE PEDIGREE OF MAN.\\nto the last degree, and easily understood and applied.\\nIt consists in the employment of a phrase that Mr.\\nSpencer invented himself, apparently to enable him\\nto establish his First Principles by a method as\\nsimple as first principles themselves usually are.\\nIt is unthinkable, is the polemical dynamite\\nbomb with which he demolishes those refractory\\npropositions which refuse to yield to the clumsy\\nweapons of logic. And it cannot be denied that the\\npotential energy of that phrase is incalculable.\\nThe rapidity with which it has gone into general use\\namong a certain class of philosophers and scientists\\nas a labor-saving substitute for logic and argument,\\nshows that it supplied a long-felt want.\\nTo do Mr. Spencer entire justice, it must be\\nadmitted that he never employs it except in cases of\\nemergency. But in building up his Great Unknow-\\nable, he felt compelled to employ the paradoxical\\nmethod of subtraction that is to say, he subtracted\\na large and varied assortment of unthinkable\\nattributes from the God of Christian faith, in order to\\nincrease the magnitude of an unthinkable entity,\\nan inconceivable abstraction, which he dogmati-\\ncally designates as The Unknowable. I employ\\nthe word dogmatically with deliberation, for when\\nMr. Spencer assumes to designate the Great First\\nCause as Unknowable, he deliberately begs the\\nquestion the vital question at issue between\\nreligion and materialistic science. If he had chosen\\na more modest term, as, for instance, Unfathom-\\nable, it would have been more befitting the conser-\\nvatism and caution of true science, and no one would\\npresume to question the implied limitation of finite", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0046.jp2"}, "47": {"fulltext": "AGNOSTICISM. 45\\nintelligence. It is, in fact, not only an unwarranted\\nassumption, a petitio principii, violative of the\\nfirst principles of logical ratiocination, for Mr.\\nSpencer to employ the term unknowable as he\\nemploys it; but, as I shall presently show, the assump-\\ntion is not a legitimate deduction from the fundamental\\npremise of his argument.\\nIn the meantime I wish to further justify my state-\\nment regarding the monumental dogmatism of agnos-\\nticism, and to show that I am justified in defining it\\nas aggressive ignorance. As I have already inti-\\nmated, the term unknowable is in itself the very\\nquintessence of dogmatism, for it is in itself a decla-\\nration, not alone of ignorance (agnosticism), but of the\\nimpossibility of any one ever knowing anything con-\\ncerning the Great Abstraction of which Mr. Spencer\\nthinks he is thinking. The most aggressive part of\\nhis dogmatism, however, is manifested when, in a\\nmild and roundabout way, to be sure, he denounces\\nreligion as irreligious when it persists in be-\\nlieving some of his unthinkable propositions and\\nin like manner stigmatizes science as unscien-\\ntific when it presumes to inquire beyond the boun-\\ndary which separates what Mr. Spencer knows from\\nthat which he does not know. In other words, when\\nrehgion persists in thinking that which Mr. Spencer\\nthinks is unthinkable, it becomes irreligious; and\\nwhen science tries to find out something that Mr.\\nSpencer thinks is unknowable, it becomes unscientific.\\nObviously, under the limitations of his environment,\\nMr. Spencer could inflict no severer punishment upon\\nthe respective recalcitrants. We have, then, the\\nspectacle presented to us of the mildest, the gentlest,", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0047.jp2"}, "48": {"fulltext": "46 THE DIVINE PEDIGREE OF MAN,\\nand in many respects the greatest, of all the agnos-\\ntics visiting his severest possible penalties upon those\\nwho differ with him in opinion on questions of science\\nand religion. Torquemada could have done no more.\\nMr. Spencer s statement of the major premise of\\nhis argument affords a striking illustration of the\\naxiom that the man who attempts to wage war\\nagainst truth invariably places in the hands of his\\nenemy the weapons for its defence.\\nHis proposition, in its simplest form of expression,\\nis that There is a soul of truth in things errone-\\nous. This axiom he applies to the aggregate of\\nreligious beliefs, declaring that this general principle\\nmust lead us to anticipate that the diverse forms of\\nreligious belief which have existed and still exist, have\\nall a basis of some ultimate fact. To suppose,\\nhe continues, that these multiform conceptions\\nshould be one and all absolutely groundless discredits\\ntoo profoundly that average human intelligence from\\nwhich all our individual intelligences are inherited.\\nThis most general reason we shall find enforced by\\nother more special ones. To the presumption that a\\nnumber of diverse beliefs of the same class have some\\ncommon foundation in fact, must in this case be added\\na further presumption derived from the omnipresence of\\nthe beliefs. Religious ideas of one kind or other are\\nalmost universal. Admitting that in many places there\\nare tribes who have no theory of creation, no word for a\\ndeity, no propitiatory acts, no idea of another life, ad-\\nmitting that only when a certain phase of intelligence is\\nreached do the most rudimentary of such theories make\\ntheir appearance, the implication is practically the same.\\nGrant that among all races who have passed a certain", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0048.jp2"}, "49": {"fulltext": "AGNOSTICISM. 47\\nStage of intellectual development there are found vague\\nnotions concerning the origin and hidden nature of sur-\\nrounding things and there arises the inference that such\\nnotions are necessary products of progressing intelligence.\\nTheir endless variety serves but to strengthen this con-\\nclusion; showing as it does a more or less independent\\ngenesis, showing how, in different places and times, like\\nconditions have led to similar trains of thought, ending in\\nanalogous results. That these countless different, and yet\\nallied, phenomena presented by all religions are accidental\\nor factitious, is an untenable supposition. A candid exam-\\nination of the evidence quite negatives the doctrine main-\\ntained by some, that creeds are priestly inventions.\\nThus the universality of religious ideas, their indepeii-\\ndent evolution among different primitive races, and their\\ngreat vitality unite in showing that their source must be\\ndeep-seated instead of superficial.\\nLater on Mr. Spencer alludes to the emotional\\nnature of the religious sentiment as follows\\nAnd if the religious sentiment displayed habitually by\\nthe majority of mankind, and occasionally aroused even in\\nthose seemingly devoid of it, must be classed among human\\nemotions, we cannot rationally ignore it. We are bound\\nto ask its origin and its function. Here is an attribute\\nwhich, to say the least, has had an enormous influence,\\nwhich has played a conspicuous part throughout the entire\\npast as far back as history records, and is at present the\\nlife of numerous institutions, the stimulus to perpetual con-\\ntroversies, and the prompter to countless daily actions.\\nAny theory of things which takes no account of this attri-\\nbute must, then, be extremely defective.\\nThis statement of Mr. Spencer s fundamental\\npremise is seemingly as fair and candid as the exact", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0049.jp2"}, "50": {"fulltext": "48 THE DIVINE PEDIGREE OF MAN.\\nlanguage of a great scientist could make it. Here\\nis a statement of a broad fact that every person of\\nintelligence recognizes and must admit. There is\\na soul of truth in things erroneous. There is truth\\nin everything. What could be fairer? What could\\nbe more conciliatory? Nay, what could be rarer\\nthan the exhibition of such a broad and catholic\\nspirit by a great scientist when dealing with the\\nreligious beliefs of all humanity? It serves to es-\\ntablish mutually pleasant relations between Mr.\\nSpencer and his readers, to say the least. It in-\\nduces in the latter a state of easy confidence, a\\ncondition of passive receptivity, as the hypno-\\ntists say, so that they are prone to accept further\\nsuggestions without critical examination.\\nNow, let us for a moment examine Mr. Spencer s\\nliberal proposition with reference to the alleged\\nobject of his essay. His avowed purpose is to\\nreconcile religion with science. To that end he\\nsets out in search of an ultimate religious truth\\nof the highest possible certainty, a truth which\\nwill not only reconcile science with religion, but\\none in which religions in general are at one with\\neach other.\\nThis statement of his purpose, which is substan-\\ntially in his own language, naturally leads one to\\nbelieve that Mr. Spencer has undertaken a task in\\nthe success of which every human being has the\\nhighest possible interest. It is obvious that an\\nultimate religious truth of the highest possible cer-\\ntainty must also be a scientific truth of equal\\ncertainty, if true religion and true science are to be\\nreconciled. But the majority of mankind will agree", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0050.jp2"}, "51": {"fulltext": "AGNOSTICISM, 49\\nthat the basis of such a reconciliation, if it is to be\\nof any possible value to mankind, must be not only\\nan ultimate truth of the highest possible certainty,\\nbut also one of the highest possible value to science\\nand of utility to the world at large in the regulation\\nof human conduct.\\nThis, however, is far from the kind of reconcilia-\\ntion that is the object of Mr. Spencer s ambition.\\nNow, let us briefly examine this ultimate reli-\\ngious truth of the highest possible certainty,\\nthis potent verity that is capable of obliterating the\\ndistinctions between fetichism and Christianity, this\\nultimate scientific truth that is the essence alike\\nof all religions and of all science. We have Mr.\\nSpencer s word for it, that on the religious side it\\nis this: The Power which the universe manifests\\nto us is utterly inscrutable. On the scientific side,\\nthis is the formula In its ultimate essence nothing\\ncan be known.\\nConsidering first the statement of ultimate scien-\\ntific verity, it must be admitted that it has the orac-\\nular ring of a scientific formula. Moreover, it must\\nbe conceded that it is a great fact, and a very incon-\\nvenient one, by the way, that there are very many\\nthings in this world that, to borrow the formula of\\nLord Dundreary, no fellow can find out. But\\nthat great ultimate truth was not the original\\ndiscovery of Mr. Spencer, albeit the pains which he\\nhas taken to demonstrate it; and to correlate it with\\nhis ultimate religious truth would lead one to\\nsuppose that he regarded himself as the Columbus\\nof ultimate verity and of human limitations. It can-\\nnot be denied, however, that he was the original\\n4", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0051.jp2"}, "52": {"fulltext": "so THE DIVINE PEDIGREE OF MAN,\\nand first discoverer of the fact that the two formulas\\nare equivalent, nor will any one seek to rob him of\\nthe glory due to one who has been able to found a\\nschool of religious philosophy upon that assumption.\\nWe may, therefore, concede that, in a limited\\nsense, his scientific formula is a statement of an ulti-\\nmate scientific truth. But by no stretch of liber-\\nality of construction can his so-called ultimate\\nreligious truth be classed even as a theological\\ndogma, much less as an undisputed and indisputable\\nreHgious truth. Like his so-called scientific truth,\\nit is simply Mr. Spencer s oracular way of making\\na statement relating to the supposed limitations of\\nhuman intelligence.\\nMoreover, when Mr. Spencer offers, as a basis of\\nuniversal harmonic relations, the declaration that\\nthe Power which the universe manifests to us is\\nutterly inscrutable, he is guilty of that most heinous\\nof all logical offences, begging the question. For\\nthat is the very question at issue between the Chris-\\ntian religion and science or rather between the\\nChristian religion and such scientists as Herbert\\nSpencer. The very essence of Christian belief in\\nGod is that man necessarily sustains a natural rela-\\ntionship to his Creator of a most intimate char-\\nacter; and that, therefore, some knowledge of the\\nGreat First Cause is not only possible, but inevitable.\\nNo Christian has ever denied the inscrutability of\\nthe Power that the universe manifests to us, in the\\ngeneral sense of the term. But that it is utterly\\ninscrutable is a doctrine that strikes at the very root\\nof Christian faith, and is an utter repudiation of the\\nlife and doctrines of the Great Founder of the Chris-", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0052.jp2"}, "53": {"fulltext": "AGNOSTICISM. 5 1\\ntian religion. And yet this is just what Mr. Spencer\\ndoes when he employs the words utterly inscru-\\ntable.\\nHis attitude may be summed up in a very few\\nwords\\nHe starts out professedly in search of the one\\ngreat, fundamental, ultimate religious truth that\\nunderlies, and is the vital, constituent element of, all\\nreligions, from fetichism to Christianity. When\\nhe finds it and presents it to an expectant world, it\\nis seen that it is not a religious truth at all; that it\\nis not a tenet of any religion on earth that it is a\\nproposition that has never been considered, either\\nas a fundamental principle or as a constituent ele-\\nment of any religion whatever but that, on the con-\\ntrary, it is a proposition that strikes at the very root\\nof every religion worthy of the name and finally,\\nthat it is a statement that is and must be repudiated\\nas the crassest atheism by every Christian denomina-\\ntion. An acceptance of it by the religious and scien-\\ntific world as a basis of reconciliation, on the terms\\nproposed by Mr. Spencer, would at once arrest all\\nprogress in the inductive investigation of the claims\\nof Christianity, and reduce the religious world to a\\nstate of hopeless imbecility. For, be it remembered,\\nhis prescription enjoins abstention from either affir-\\nmation or denial of any doctrine or belief concerning\\nGod or his attributes and this inhibition extends\\nalike to science and religion. His sole religious\\ncreed his recipe for reconciliation is incarnated,\\nso to speak, in that portentous sentence The\\nPower that the universe manifests to us is utterly\\ninscrutable.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0053.jp2"}, "54": {"fulltext": "52 THE DIVINE PEDIGREE OF MAN,\\nAnd this is agnosticism.\\nThe animus of Mr. Spencer s effort must now be\\napparent. In searching for a formula of reconciha-\\ntion he carefully avoided the statement of any prop-\\nosition confirmatory of the beliefs of any religious\\nsect or system that ever existed and in making his\\nselection he took care to formulate a declaration that\\nis in absolute antagonism to the fundamental doc-\\ntrines of Christianity.\\nFurthermore, while no religious sect can indorse\\nMr. Spencer s creed, still less can it be indorsed by\\nscience. For if science stands for anything, it is for\\ntruth. It is its province to search for causes of\\nphenomena, proximate and remote. There are\\ndoubtless, many scientists who are delighted to be\\nable to formulate their atheistic views in Mr.\\nSpencer s terms but there are many others whose\\nquest is of inductive proofs of Holy Writ, who be-\\nlieve that scientific methods of research will yet re-\\nveal something of the nature and attributes of the\\ngreat Power which the universe manifests to us.\\nIt follows that Mr. Spencer s great scheme for the\\nreconciliation of rehgion with science has failed, and\\nmust forever fail, for the reason that an acceptance\\nof his terms involves the total abandonment of all\\nthat either one of them stands for. Science and re-\\nligion can never be reconciled upon the basis of a\\nnegative proposition that is neither religious nor\\nscientific, especially one that is expressly repudiated\\nby both.\\nNow, to put Mr. Spencer s propositions into com-\\nmon language, the meaning of which can be grasped\\nby common people, they may be stated thus", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0054.jp2"}, "55": {"fulltext": "AGNOSTICISM. 53\\nTo the religionist he says: There is just one ulti-\\nmate religious truth of the highest possible certainty\\nthat you must admit before your religion can be\\nreconciled with science, and that is that you do not\\nknow anything about religion.\\nTo the scientist he says There is one ultimate\\nscientific verity that you must admit before your\\nscience can be reconciled with religion, and that is\\nthat you do not know everything about science.\\nIt is now quite obvious why it was that Mr.\\nSpencer s proposed Great Church of the Reconcilia-\\ntion was destined to prove a failure from the start:\\nneither party could conscientiously subscribe to the\\ncreed.\\nLet us now re-examine the fundamental proposi-\\ntions with which Mr. Spencer started out and see if\\nwe cannot find a legitimate conclusion. The propo-\\nsitions may be summed up, in Mr. Spencer s words,\\nthus In all religions, even the rudest, there lies\\nhidden a fundamental verity, common to all reli-\\ngions, a religious truth, in relation to which all\\nreligions are at one with each other, etc. As already\\npointed out, Mr. Spencer promised to consider this\\nfundamental truth, but carefully avoided doing so.\\nHe specifically mentioned one of the most obvious of\\nall the fundamental truths common to all religions,\\nits emotional nature, and distinctly promised\\nto consider its origin and its function; declaring\\nthat any theory of things which takes no account\\nof this attribute must, then, be extremely defective.\\nHe then dismisses that most important attribute\\nof religion by declaring that, as to its origin, it\\narose by a process of evolution; and, as to its", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0055.jp2"}, "56": {"fulltext": "54 THE DIVINE PEDIGREE OF MAAT.\\nfunction, it must be adapted to the requirements of\\nexistence, adding, with confessed reluctance, we are\\nalso forced to infer that this feeling is in some way\\nconducive to human welfare.\\nIt seems almost incredible that Mr. Spencer should\\nhave thus summarily dismissed the consideration of\\nan attribute of religion which, to use his own words,\\nhas had an enormous influence which has played\\na conspicuous part throughout the entire past as far\\nback as history records, and is at present the life\\nof numerous institutions, the stimulus of perpetual\\ncontroversies, and the prompter of countless daily\\nactions. And yet this is just what he has done, in\\norder to give prominence to his lame and impotent\\nconclusion which has already been discussed.\\nNow, let us adopt Mr. Spencer s fundamental, or\\nmajor, premise as our own, and briefly inquire. What\\nis that underlying truth which is common to all reli-\\ngions, from fetichism to Christianity? In doing so,\\nlet us employ the inductive process, and consider\\nnothing but the well-recognized facts pertaining to\\nthe subject-matter; bearing in mind always that\\nwe are discussing the mental phenomena of reli-\\ngious experience, and not the limitations of human\\nintelligence.\\nNow, this truth, when found, if it is to possess\\nany evidential value for any purpose whatever,\\nmust possess certain well-defined characteristics.\\nAmongst these are\\nI. It must correlate all religions that have ever\\nexisted, on the well-recognized lines of religious\\nexperience.\\nThis is the general proposition. Then, if it is to", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0056.jp2"}, "57": {"fulltext": "AGNOSTICISM. 55\\npossess any evidential value in itself as to its divine\\norigin, or as to its natural adaptation to the require-\\nments of existence, or its capacity to promote human\\nwelfare, it must possess certain further characteristics,\\nnamely\\n2. It must be an instinctive attribute common to\\nall races of mankind above those of the lowest grade\\nof human intelligence.\\n3. It must be capable of evolutionary develop-\\nment without change of its essential characteristic.\\n4. It must, in its every stage of progressive de-\\nvelopment, be more and more conducive to human\\nwelfare.\\n5. It must, in its highest stage of development,\\nbe found to be the concomitant of the highest\\ncivilization.\\n6. It must be an attribute that, without change of\\nits essential characteristic, develops in power, if not\\nin intensity, and becomes more and more exalted in\\nits manifestations with every step in the progress of\\nscience.\\n7. And finally, it must be an attribute the impli-\\ncations of which cannot be disproved by scientific\\ninduction; but which, on the contrary, attain a\\nhigher and higher degree of probability the more\\nstrictly and the more directly the processes of in-\\nductive reasoning are applied to them.\\nNow, this attribute which correlates all religions\\nand in which all are at one with each other, con-\\nsists in the belief, with which each individual is\\nimbued, in a spiritual being, mightier than himself,\\nbut not indifferent to his thoughts and acts, and upon\\nwhom he feels a consciousness of dependence.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0057.jp2"}, "58": {"fulltext": "56 THE DIVINE PEDIGREE OF MAN,\\nIt is obvious that this appHes ahke to the fetich\\nworshipper and the Christian, together with all the\\nintermediate grades and varieties of religious belief.\\nThe difference between religions consists in the\\ndifferent conceptions of the nature and attributes\\nof the object of worship, the relations that exist\\nbetween that being and man, and the emotions and\\npractices which flow from the recognition of such\\nrelations.\\nNow, let us see if this underlying truth answers to\\nthe requirements above mentioned.\\nFirst, then, it obviously correlates all religions.\\n(2) It must be an instinctive emotion, since it is\\ncommon to all races of men above a certain grade of\\nintelligence. That there are tribes of savages so\\nlow in the scale of being that they have no idea of a\\ndeity or of a future life, simply goes to prove that\\nreligion is an inevitable outgrowth of progressing\\nintelligence. (3) That it is capable of evolutionary\\ndevelopment, and (4) that in its every higher stage\\nof manifestation it is more and more conducive to\\nhuman welfare, is shown by the fact that (5) in its\\nhighest stage of development it is the inseparable\\naccompaniment of the world s highest civilization.\\n6. The history of the great conflict between\\nscience and religion, or more properly between\\nscience and ecclesiastlcism, demonstrates the pro-\\ngressive character of true religion. There never\\nhas been a conflict between science and religion.\\nScience has never waged war upon religion. It has\\nfrom time to time been forced to disclose the fal-\\nlacies of various theological dogmas, and a fierce\\nstruggle has as often ensued. But whenever theol-", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0058.jp2"}, "59": {"fulltext": "AGNOSTICISM. 57\\nogy has been forced to yield, religion has always\\nbeen the gainer; for every greatly advanced step\\nthat has ever been taken by science has by just so\\nmuch enlarged, exalted, and refined man s concep-\\ntions of the Deity and his attributes. And no one\\nwill deny that, in so far as man s conceptions of the\\nDeity and his attributes have been thus exalted, by\\njust so much have the religious emotions of rever-\\nence, love, and worship been justified, increased, and\\nexalted. Science, therefore, in the nineteenth cen-\\ntury has, in this sense, continued the work which\\nJesus began in the first century. For one of the\\ngreatest services that Jesus performed for religion\\nand for humanity was his express repudiation of\\nthe crude, anthropopathic conceptions of God which\\nhad been handed down from the early Jewish\\nprophets. In their place he has given us a con-\\nception of God, his attributes, and his relations\\nto man, that has served to intensify, purify, exalt,\\nand justify that instinctive emotion which is the\\nbasic attribute of all religions. And science has\\ncontinued the work by revealing truths which serve\\nto confirm the intuitions of the Master and justify\\nhis conclusions. Not that scientists have deliberately\\nset themselves to do this thing; for they have not.\\nOn the contrary, each new scientific discovery has\\nbeen the signal for a shout in chorus that religion\\nhas been destroyed, and God has been eliminated\\nfrom the universe. But when the tumult subsides\\nit is always found that God still reigns and religion\\nstill lives. A man-made dogma may have been\\nshown to be fallacious; but religion is all the\\nstronger for the elimination of an error.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0059.jp2"}, "60": {"fulltext": "58 THE DIVINE PEDIGREE OF MAN.\\nPerhaps it is just as well that scientists have\\nchosen to assume a hostile attitude to religion; for\\nits friends can always rest assured that its survival\\nis due to its vitaHty and not to any lack of aggres-\\nsive effort on the part of its enemies.\\nOn the whole, science has been religion s best\\nfriend, and the Church is beginning to realize the\\nfact. No intelligent Christian would now be willing.\\nto see any one of the great discoveries of modern\\nscience eliminated from the world s stock of. knowl-\\nedge, however determinedly his church may have\\nresisted the innovation when it was first promul-\\ngated. No Roman Catholic would now consent to\\na return to the Ptolemaic system of astronomy, al-\\nthough his church fought the Copernican system\\nfor more than two hundred years. No Protestant\\nwould willingly consent to the elimination of the\\nNewtonian theorem from the world s stock of science,\\nalthough Martin Luther denounced the author of the\\nPrincipia because his theory of gravity took the\\nuniverse out of the hands of God and placed it in\\nthe custody of a law. No intelligent Christian\\nwould now consent to part with his knowledge of\\ngeology and his confidence in the testimony of the\\nrocks, notwithstanding the rudeness of his first\\nawakening from the poetic dream of a six-day\\ncreation. And so with the law of evolution. There\\nare few Christians among those who have given\\nintelligent attention to the study of the subject, who\\ncould be induced to relinquish the lofty conceptions\\nof the nature and attributes of the Deity, growing\\nout of the contemplation of the infinite wisdom and\\npower displayed in the great law of progressive", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0060.jp2"}, "61": {"fulltext": "AGNOSTICISM. 59\\ndevelopment of organic and spiritual life from the\\nmoneron to man. Much less could he be induced to\\nreturn to his former crude and anthropomorphic con-\\nception of God as a being of limited intelligence, who\\nis obliged to supplement his work from time to time\\nin order to develop new ideas or to provide for un-\\nexpected emergencies. In a word, the intelligent\\nChristian of to-day has learned that every step in\\nthe progress of science, instead of destroying Chris-\\ntianity or weakening its vital force, serves but to\\nconfirm its essential doctrines, and to stimulate to\\ntheir highest expression those emotions of awe, rev-\\nerence, and worship which are the common attributes\\nof all religions.\\n7. It now seems evident that the emotion of\\nreligious worship possesses a profound psychological\\nand scientific significance. It is instinctive and uni-\\nversal. It becomes stronger with the increasing\\nintelligence of mankind, keeping pace with the pro-\\ngressive development of the other useful faculties of\\nthe human mind. It suffers no diminution of vital-\\nity by reason of scientific advancement. It finds its\\nhighest expression in the most enhghtened nations,\\nwhere it is the life of every benevolent and charitable\\nenterprise, of every institution for the amelioration\\nof human suffering or for the elevation of mankind.\\nThese facts alone constitute prima facie proof that\\nthe object of worship is a living reality. If it were\\nany other emotion than that of religious worship, no\\nscientist would hesitate to declare that to be the only\\ntenable conclusion. Scientists would point out the\\nimpossibility of a faculty without a function, or of\\nlove without an existing object of love capable of", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0061.jp2"}, "62": {"fulltext": "6o THE DIVINE PEDIGREE OF MAN.\\nreciprocal affection.^ And they would be logically\\nand scientifically right; for these are psychological\\naxioms. If, therefore, the love of God is not an\\nexception to the rule, that instinctive, omnipresent,\\nuniversal sentiment which has existed in every un-\\nperverted human soul since the dawn of creation is\\nan inductive verification of the fundamental tenet of\\nevery religion.\\nIf experience of the past is a guide to the future,\\nwe are now in possession of the key to a solution of\\nthe problem of the reconciliation of science with\\nreligion. There are but two possible ways by which\\nthis desirable consummation can be reached and as\\neither one of these methods excludes the other, there\\nis but one.\\nOne of these methods is for inductive science to\\nutterly disprove the essential doctrines of religion\\nand the other is for science to prove the essential\\ntruth of those doctrines beyond the possibility of a\\nrational doubt. That is to say, the proof should at\\nleast be so conclusive that science can no longer\\ndecide against the claims of religion on a priori\\ngrounds so conclusive that the burden of proof\\nwill rest upon the opponents of religion, so con-\\nclusive that no other hypothesis will account for all\\nthe facts.\\nAs we have seen, scientists have already tried the\\nfirst method and failed. Thus far every induction\\nof modern science has tended to confirm the essen-\\ntial doctrines of the Church. Only the non-essential\\ndogmas of theology have been shaken. It is reason-\\n1 For a fuller statement of this argument, see The Law of\\nPsychic Phenomena, page 408.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0062.jp2"}, "63": {"fulltext": "AGNOSTICISM. 6 1\\nable to suppose, therefore, that further inductions\\nwill still further confirm the essentials. This sup-\\nposition is strongly reinforced by two considera-\\ntions. One is that the study of those inductive\\nsciences that directly or indirectly concern religion\\nhas thus far been largely in the hands of those who\\nare either opposed or indifferent to the claims of\\nreligion. The other is that the friends of religion\\nhave thus far given very inadequate attention to the\\ninductive study of religion itself, and much less of\\nthose sciences which have been heralded as the ruth-\\nless destroyers of religion. The mistake is obvious;\\nfor if there is truth in religion it cannot suffer by\\nbeing brought into contact with any truth in science.\\nThere are not two orders of truth in the universe,\\none antagonistic to the other. If, therefore, there is\\ntruth in science and truth in religion, the more\\ndeeply those of science are penetrated the more\\nobvious will be their harmony with religion. It fol-\\nlows that if there is truth in both, science will yet\\nfurnish the data for the inductive study of religion.\\nWhen that day comes, the reconciliation will be\\ninaugurated, and religion and science will read the\\nsame Bible and study the same text-books of science,\\nand join, in a scientific and practical sense, in look-\\ning through nature up to nature s God.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0063.jp2"}, "64": {"fulltext": "CHAPTER II.\\nPSYCHOLOGY.\\nGeneral Principles of Psychology illustrated by Facts of Evolution.\\nThe Law of Psychic Phenomena. Its Hypothesis sustained\\nby Facts of Evolution. A Summary of Fundamental Principles.\\nThe Dual Mind. The Law of Suggestion. Objective and Sub-\\njective Minds differentiated. Their Powers and their Limita-\\ntions. Suggestion defined. Hypnotism. Faculties of the\\nTwo Minds tabulated. An Analysis of the Objective Mind.\\nIts one Faculty Inductive Reason. Its Defective Memory.\\nIts Dependence upon Cultivation and Ref unctioning. Its Fac-\\nulties constitute Pure Intellect. The Mind of Reason and\\nJudgment. Its Sphere of Activity purely Mundane. It is the\\nProduct of Evolutionary Development It perishes with the\\nBody. The Subjective Mind. It is the Primary Intelligence.\\nIt existed Milhons of Years in Animal Life before a Brain was\\nevolved. It is the Ultimate Intelligence. Synchronic Action\\nof the Two Minds. Genius. The Brain not the Organ of the\\nSubjective Mind. The Dual Mind normally controlled by the\\nObjective Mind. The Law of Suggestion its Instrument. Vol-\\nuntary and Involuntary Functions. One by the Objective Mind,\\nthe Other by the Subjective. Exceptions in Deadly Peril.\\nThe Subjective Mind is fitted especially for a Higher Plane of\\nExistence.\\nBEFORE proceeding with the consideration of\\nthe main questions, it will be necessary to lay\\nthe foundation by a brief statement of the funda-\\nmental principles of psychology, from which some\\nof my conclusions will be derived. It will be seen,\\nin subsequent chapters, that the basic facts of ele-\\nmentary psychology and those of organic evolution\\nare identical but we will first consider some of the", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0064.jp2"}, "65": {"fulltext": "PSYCHOLOGY. 63\\nfundamental principles of psychology as developed\\nby the researches of modern science.\\nIn 1893 I published my first work, entitled The\\nLaw of Psychic Phenomena, in which I tentatively\\nformulated a working hypothesis for the systematic\\nstudy of all psychological, or, more specifically,\\npsychical phenomena. That hypothesis was the\\nresult of more than thirty years of systematic search\\nfor an underlying principle, which I had the faith\\nto believe must exist, and which would, when found,\\ncorrelate all psychical phenomena, and possibly re-\\nmove them all from the domain of superstition.\\nMore than six years have elapsed since the publi-\\ncation of that hypothesis, and as no fact tending to\\ndisprove it has yet been brought to my attention,\\nI feel warranted in assuming its correctness, and\\ncarrying it to its legitimate conclusions in every\\nfield of psychological inquiry.\\nFor a full discussion of the hypothesis and its\\napplication to psychological phenomena in general,\\nI must refer the reader to my work above men-\\ntioned. It will be necessary, however, to make a\\nbrief summary of it here, in order to make my\\nmeaning, in other parts of this book, clear to those\\nwho are not familiar with my earlier works. The\\nevidences of the correctness of my hypothesis, which\\nwere set forth in my two former works,^ will not be\\nrepeated here, except where it becomes necessary\\nfor the elucidation of the text; but further evi-\\ndences will be adduced which will in themselves be\\nconclusive.\\n1 The Law of Psychic Phenomena and A Scientific Demon-\\nstration of the Future Life.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0065.jp2"}, "66": {"fulltext": "64 THE DIVINE PEDIGREE OF MAN.\\nThe first proposition of my hypothesis may be\\nstated as follows\\nMan is endowed zvith a dual mind.\\nStated thus conservatively, the proposition will not\\nbe seriously questioned by any student of psychol-\\nogy who has kept pace with the discoveries of\\nmodern science. I prefer, however, to state it pro-\\nvisionally, thus\\nMan is ejtdowed with two minds.\\nI prefer this method of stating the proposition for\\ntwo reasons: First, because it appears to be true.\\nThat is to say, everything happens just as though\\nit were true; and this is all that any scientist pre-\\ntends to expect in a working hypothesis. Secondly,\\nI prefer it because it admits of clearer treatment,\\ninasmuch as it requires less of roundabout phrase-\\nology to express my exact meaning. The conclu-\\nsions derivable from the proposition are, however,\\nprecisely the same, whichever way it is stated. I\\nadhere, therefore, to my usual way of expressing it,\\nand state, as my first proposition, that Man is\\nendowed with two minds.\\nI distinguish them by designating one as the objec-\\ntive mind, and the other as the subjective mind.\\nThe objective mind is that of ordinary, waking\\nconsciousness. Its media of cognition are the five\\nphysical senses. Its highest function is that of\\nreasoning. It is specially adapted to cope with\\nthe exigencies of a physical environment. It is\\nthe function of the brain and the brain is the ulti-\\nmate product of organic evolution. This, it may\\nbe remarked parenthetically, is the mind with which\\nmaterialistic scientists deal when seeking to demon-", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0066.jp2"}, "67": {"fulltext": "PSYCHOLOGY. 65\\nstrate, by means of the scalpel and other appHances\\nof experimental surgery, that even the soul itself\\ncannot survive the onslaughts of medical science.\\nThe subjective mind is that intelligence which is\\nmost familiarly manifested to us when the brain is\\nasleep, or its action is otherwise inhibited, as in\\ndreams, or in spontaneous somnambulism, or in\\ntrance or trance-like states and conditions, as in in-\\nduced somnambulism or hypnotism. Any one who\\nis at all familiar with the phenomena resulting from\\nany of these mental conditions is aware that the\\nmost wonderful exhibitions of intellectual activity\\nand power often result. The significant feature of\\nthe phenomena is that, other things being equal,\\nthe intellectual powers thus displayed bear an exact\\nproportion to the depth of the trance (to use a\\ngeneric term) or, in other words, the more com-\\npletely the action of the brain is inhibited the more\\nphenomenal will be the manifestation of intellectual\\nactivity.\\nThus far I have not travelled outside the range of\\ncommon observation and experience, especially of\\nprofessional men. But it must be admitted that\\nthese facts alone make a prima facie showing of\\nduality of mind. There are thousands of illustra-\\ntions of the law which amount to demonstrative\\nproof; but they cannot be discussed in this con-\\nnection. It may be remarked, however, that mate-\\nrialistic scientists themselves have demonstrated,\\nsome of them unwittingly, that the brain is not the\\norgan of the subjective mind.^ In later chapters\\n1 See cases cited in A Scientific Demonstration of the Future\\nLife, chapter xv.\\ns", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0067.jp2"}, "68": {"fulltext": "66 THE DIVINE PEDIGREE OF MAN.\\nof this book it will be shown that the proposition\\nis demonstrated by the facts of organic and mental\\nevolution.\\nThe second proposition is this\\nThe subjective mind is constantly amenable to con-\\ntrol by suggestion.\\nThe meaning of this is that the subjective mind\\ninvoluntarily accepts as veridical the ideas or state-\\nments of fact imparted to it. These statements or\\nideas may be imparted orally by another person, in\\nwhich case they are called suggestions or they\\nmay arise from the education of the individual in\\nwhich case they are termed auto-suggestions.\\nThere are no exceptions to this law, although there\\nare some apparent exceptions. But it will invari-\\nably be found that the apparent exceptions are the\\nclearest possible illustrations of the absolute uni-\\nversality of the law. A common illustration of the\\npower of oral suggestion by another is witnessed\\nwhen a hypnotist declares to his endormed subject\\nthat he is a third person. The alacrity with which the\\nsubject accepts the suggestion, and the marvellous\\nfidelity to nature with which he will personate the\\ncharacter suggested, are among the most striking\\nphenomena of hypnotism. Again, a striking illus-\\ntration of the force of an auto-suggestion, arising from\\nthe education and belief of the subject, is afforded\\nby so-called spirit mediums. They are self-hypno-\\ntized psychics, and the suggestion arising from their\\neducation and environment is that, when they are in\\nthe subjective state, they are controlled by disem-\\nbodied spirits. This suggestion is accepted, of\\ncourse, and the supposed spirit is personated with", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0068.jp2"}, "69": {"fulltext": "PSYCHOLOGY.\\n67\\nthe same marvellous fidelity to nature that charac-\\nterizes the performances of the hypnotic subject.\\nA corollary of the law of suggestion is that\\nThe subjective mind is incapable of inductive\\nreasoning.\\nThat is to say, it is incapable of instituting an in-\\ndependent inquiry by the process of collecting facts\\nfor the purpose of reasoning from them up to a\\ngeneral principle or law. Under the law of suggestion\\nit must obtain its data, or premises, from the ob-\\njective mind. Besides, it possesses a higher power\\nthan that of induction, a shorter road to essential\\ntruth, namely, the power or faculty of intuitive per-\\nception. This subject will be more fully treated\\nhereinafter.\\nThe following table exhibits in condensed form the\\nresults of a complete analysis of the faculties of the\\ntwo minds:\\nObjective Mind.\\nSubjective Mind.\\nI\\nInstinct or Intuition.\\nt/5\\n2\\nControlled by Suggestion\\n.2\\nInductive Reasoning.\\n3\\n\u00e2\u0096\u00a0g\\na\\nDeductive Reasoning\\n(Imperfect).\\n4\\nDeductive Reasoning\\n(Potentially Perfect).\\nMemory (Imperfect).\\nBrain Memories of Emo-\\ntional Experiences.\\n5\\n6\\nMemory (Potentially\\nPerfect).\\nSeat of the Emotions.\\n7\\nTelepathic Powers.\\n8\\nTelekinetic Energy.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0069.jp2"}, "70": {"fulltext": "68 THE DIVINE PEDIGREE OF MAN.\\nIn undertaking an analysis of the faculties of the\\ntwo minds, one broad and pregnant fact stands forth\\nin bold relief, and that is that the only faculty which\\nbelongs exclusively to the objective mind is that of\\ninductive reasoning. The other objective faculties\\nset down in the list namely, the power of deductive\\nreasoning and of memory are the necessary con-\\ncomitants of induction. The reason is obvious:\\ndeduction is a necessary concomitant of induction,\\nfor the objective process of reasoning consists in alter-\\nnate induction and deduction; and memory is an in-\\ndispensable concomitant of induction, for the obvious\\nreason that the latter presupposes facts to reason\\nfrom, and memory is the storehouse of facts.\\nIt will be observed that these faculties, the con-\\ncomitants of induction, are shared by the subjective\\nmind the difference being largely of degree. That\\nis to say, they are inherent and perfect in the sub-\\njective mind; whereas in the objective mind they\\nare exceedingly imperfect, and depend for their\\ndegree of development, primarily, upon laborious\\ncultivation; and, secondarily, upon constant refunc-\\ntioning as a means of keeping them in a state of\\nefficiency.\\nOther faculties belonging primarily to the subjective\\nmind, e. g., the emotions, are represented m the brain.\\nScientists tell us that every faculty, every emotion,\\nhas its specialized cortical area. This is doubtless\\ntrue but whether they will ever succeed in correctly\\nlocating all the brain centres is another question. Be\\nthat as it may, our emotional experiences, as well as\\nall other experiences that rise above the threshold\\nof normal consciousness, are registered in the brain.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0070.jp2"}, "71": {"fulltext": "PSYCHOLOGY. 69\\nThat is to say, each conscious experience creates new\\nbrain cells, which in the aggregate constitute the\\nbrain memories of our experiences. But they are\\nonly memories. They are simply stored up facts for\\nthe use of the inductiv-e powers. They complete the\\nobjective mental organism. The seat of the emotional\\nfaculties is, nevertheless, in the subjective mind,\\nwhere, as we shall see later on, it was located aeons\\nbefore a brain was evolved in the process of organic\\nevolution.\\nIt will thus be seen that the aggregate of the faculties\\nof the objective mind constitutes pure intellect. They\\nare simply the faculties of reason and judgment.\\nThey constitute the judicial tribunal of the dual\\nmind. When properly cultivated and developed,\\nthey sit in judgment upon every act of our earthly\\nlife they regulate every emotion, they restrain every\\npassion and direct it into legitimate channels. In\\nshort, reason is at once the tenure by which man\\nholds his free moral agency, and the power which\\nenables him to train his soul for weal or woe in this\\nworld and in the world to come.\\nIt is obvious that the faculties of the objective mind\\npertain especially and exclusively to a physical\\nenvironment. It was evolved in response to physical\\nnecessities, just as all other natural weapons of offence\\nand defence were evolved in the great struggle for\\nlife. It could be of no possible advantage as a part of\\nthe mental equipment of the disembodied soul, which\\nis endowed with the godlike faculty of intuitive per-\\nception of that fundamental truth which the objective\\nmind must seek by the slow and tedious processes of\\ninductive inquiry. It should neither surprise nor", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0071.jp2"}, "72": {"fulltext": "70 THE DIVINE PEDIGREE OF MAN.\\nalarm us, therefore, when material scientists demon-\\nstrate the fact that the objective mind, being the\\nfunction of the brain, and inherent in that organ,\\nnecessarily perishes with the body.\\nIt will, in fact, become apparent, as we proceed,\\nthat the subjective mind is the primary intelligence\\nwith which all sentient creatures are endowed; for it\\nexisted untold millions of years before a brain was\\ndeveloped in the process of organic evolution. It is\\nalso the ultimate intelligence of man, for it survives\\nthe death of the body,^ and the consequent extin-\\nguishment of the objective mind. The latter, as\\nbefore remarked, is a product of organic evolution.\\nLike every other physical weapon of offence or de-\\nfence, it was evolved in response to the necessities of\\na physical environment. It is specially adapted to\\nsuch an environment, and to no other. Its powers of\\ninductive reasoning enable man to grope his way\\nthrough the mazes of an environment of ignorance\\nand uncertainty, and gradually to distinguish between\\nthe true and the false in the realm of physical life. In\\nthat life it is the most potent agency known to man\\nfor it enables him gradually to acquire a knowledge of\\nsome of the laws of the physical universe, and thus\\nameliorate his physical condition. In the realm of\\nhuman laws and human government it also finds\\nample scope for all the powers it can ever possess.\\nBut it is of the earth, earthy.\\nBefore closing this brief summary it may be well\\nto remark that, whilst the two minds are each capa-\\nble of independent action, they often act in perfect\\nsynchronism. This accounts for many otherwise\\n1 See A Scientific Demonstration of the Future Life.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0072.jp2"}, "73": {"fulltext": "PSYCHOLOGY. 71\\ninexplicable phenomena, those of genius being the\\nmost conspicuous examples. The specific means by\\nwhich this synchronism is effected, or how it is that\\nthe subjective mind exercises its power to inhibit\\nthe action of the objective mind, is not at present\\nknown. We can only be certain that it possesses\\nthat power by observing the phenomena; that of\\nhypnotism alone demonstrating the power of the\\nsubjective mind to inhibit the action of the brain.\\nCerebral anatomists have not yet studied the subject\\nfrom the standpoint of duality of mind; and hyp-\\nnotists are not agreed upon the condition of the\\nbrain of a hypnotized subject. The old school of\\nhypnotists still adhere to the idea that the brain\\nmust necessarily be the instrument through which\\nall intelligence is manifested. As long as scientists\\nadhere to that idea, there never can be any substan-\\ntial progress made in experimental psychology for\\nif psychic phenomena teach anything worth know-\\ning, it is that the brain is not the organ of the\\nhighest intelligence in man, the subjective mind,\\nthe organized intelligence of the human soul. I\\nrepeat, therefore, that the subjective mind is the\\nprimary intelligence of all sentient creatures, and\\nthe ultimate intelligence of man; whereas the brain\\nis a specialized physical organ of which the objec-\\ntive mind is the function; and it pertains as exclu-\\nsively to this life as does any other physical organ\\nor function. It controls the subjective mind in all\\nthe ordinary affairs of this life in everything\\nexcept in matters of conscience and the primary\\ninstinct of self-preservation because it is specially\\nadapted to the exigencies of a physical environ-", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0073.jp2"}, "74": {"fulltext": "72 THE DIVINE PEDIGREE OF MAN.\\nment. This it does by virtue of the law of sug-\\ngestion. But by virtue of the same law the subjective\\nmind can totally inhibit the action of the brain,\\njust as it can inhibit all sensation in the body.\\nJust how this inhibition is effected it is not my\\npresent purpose to inquire. I leave that to the\\ncerebral anatomists, who will some day awaken to\\nthe realization that they have a potent intelligence\\nto deal with that is not of the brain. It is probable,\\nhowever, that the inhibition is effected by the\\nsimple process of withdrawing the blood from the\\nbrain, as in ordinary sleep. Be that as it may, it is\\ncertain that the subjective mind not only possesses\\nthat power, but it can assume control over every\\nnerve, muscle, and fibre of the body. Ordinarily it\\nexercises habitual control over the involuntary func-\\ntions only, leaving the brain in control of the volun-\\ntary movements; but in cases of imminent and\\ndeadly peril it inhibits the action of the objective or\\nreasoning mind, and seizes upon the whole nervous\\nand muscular system. In such cases feats of almost\\nsuperhuman strength and agility are performed,\\npain is inhibited and fear banished, until the crisis\\nis past^\\nLittle need be said, in this connection, about the\\nfaculties of the subjective mind, as they will be\\ndealt with more at large in subsequent chapters.\\nTheir names are indicative of their functions, and\\nall that needs to be said in this connection is that,\\nunlike the objective mind, each one of its faculties\\nand powers is obviously indispensable to the com-\\nSee The Law of Psychic Phenomena for a full discussion of\\nthis subject.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0074.jp2"}, "75": {"fulltext": "PSYCHOLOGY. 73\\nplete mental equipment of a disembodied spirit.\\nNot one necessary faculty is lacking, and not one\\nfaculty is superfluous, and not one faculty belonging\\nexclusively to the subjective mind performs any\\nnormal function in the physical life.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0075.jp2"}, "76": {"fulltext": "CHAPTER III.\\nPSYCHOLOGY OF MICRO-ORGANISMS.\\nThe General Theory of Evolution. Too well established to require\\nFull Discussion. The Pedigree of Man stamped upon his Physi-\\ncal Organism. The Three Theories of Evolution Materialistic,\\nAgnostic, and Theistic. Darwin, Romanes, and Haeckel accepted\\nas Authorities for Facts, not for Theories. Facts showing Dual-\\nity of Mind. The Brain not the Organ of the Subjective Mind.\\nThe Genesis of the Human Soul. The very Lowest Form of\\nAnimal Life. The Moneron. An Organism without Organs\\nendowed with a Mind. Quotations from Gates, Binet, and\\nOthers. The Psychic Life of Micro-Organisms. Their\\nHabits and Mind Capacity. Reflex Action discussed. Not\\nAdequate to account for Phenomena. All Vital Phenomena Pres-\\nent in Non-Differentiated Cells. Wonderful Instincts of the\\nDifflugia. Romanes on Instinct. The Subjective Mind of\\nMan and Animals Identical. It is the Mind that is inherited\\nfrom Ancestry, Near and Remote. Instincts increase with Intelli-\\ngence. Primary and Secondary Instincts. New Ones devel-\\noped in Game Animals. Change of Environment develops New\\nDangers; hence New or Secondary Instincts. All Instincts\\nInheritable. Subjective Mind of Man the Sum of Ancestral\\nInstincts. It antedated Brain by many Ages. Brain, therefore,\\nnot the Organ of Subjective Mind.\\nTHE general theory of evolution is too thor-\\noughly established to require any defence at\\nthis time; and it is too well understood to require\\na treatise on the subject to enable my readers to\\nunderstand the full import of what I shall have to\\nsay in the following pages. The pedigree of physical\\nman is too plainly stamped upon his physical struc-\\nture to admit of a rational doubt of his descent, or", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0076.jp2"}, "77": {"fulltext": "PSYCHOLOGY OF MICRO-ORGANISMS. 75\\nascent, from the lower animals. The steps of that\\nascent are too clearly defined in the structure of the\\nlower animals to admit of a. reasonable doubt that\\nthe lowest protoplasmic unicellular organism known\\nto science contained the promise and potentiality of\\nphysical manhood. Nor is it, in my opinion, open\\nto a rational doubt that the progressive steps required\\nto evolve man from the lowest form of animal life\\nwere the result of an intelligent plan, and not of\\nchance, or of a series of fortuitous circumstances.\\nThere are three well-defined theories of evolution\\nrecognized by science and classified as follows:\\n1. Materialistic evolution, which denies every-\\nthing but matter and motion in the evolutionary\\nprocess.\\n2. Agnostic evolution, which postulates an un-\\nknown and unknowable as the basis and explanation\\nof the process.\\n3. Theistic evolution, which assumes a God back\\nof all, working out results along the unalterable line\\nof natural law, and by physical forces exclusively.\\nThere is another theory held by some, called the\\ndevelopment theory, which assumes the orderly\\nunfolding of the system of the universe under divine\\nguidance, according to a divine plan, and with\\nvarious divine interpositions or special creations.\\nThese are Standard Dictionary definitions, but\\nthey are sufficiently explicit for my present pur-\\npose. They are mentioned for the purpose of show-\\ning that the theory of evolution which I propose to\\noutline differs essentially from any of the recognized\\nclassifications. It comes nearer to the definition\\nabove given of theistic evolution, but differs from", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0077.jp2"}, "78": {"fulltext": "-J^ THE DIVINE PEDIGREE OF MAN.\\nthat in not ascribing everything to physical forces\\nexclusively.\\nMy hypothesis pertains exclusively to the evolu-\\ntion of animal life, and the concomitant psychologi-\\ncal development, from the monera to rnan. It\\nassumes a God back of all, working out results along\\nthe unalterable line of natural law, but largely by\\nmental or spiritual forces.\\nI accept the general theory of organic evolution,\\nin all its fulness, as laid down by materialistic\\nscientists, such as Darwin, Haeckel, Romanes, and\\nother great lights; but I shall use their facts, and\\nto some extent their arguments, to demonstrate my\\npsychological theories. That is to say, I shall\\nattempt to show that their facts and their argu-\\nments, carried to their legitimate conclusions,\\ndemonstrate much more than is dreamed of in their\\nphilosophy; that their facts prove just the opposite\\nto their materialistic conclusions, and that, instead\\nof eliminating God from the universe, or relegating\\nhim to the domain of the utterly unknowable,\\nthey substantiate the essential doctrines of Chris-\\ntianity relating to his attributes and his kinship to\\nhumanity\\nThe first in order for consideration will be the\\nevidences which the facts of evolution afford, (i) of\\nduality of mind, (2) that the brain is not the organ\\nof the subjective mind, and (3) of the genesis of the\\nhuman soul.\\nWe will begin with the first appearance of animal\\nlife upon this planet. I shall first quote from\\nHaeckel, first, because he is a recognized authority\\namong material scientists; secondly, because he is", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0078.jp2"}, "79": {"fulltext": "PSYCHOLOGY OF MICRO-ORGANISMS. 77\\nin some respects superior to Darwin, having written\\nlater than that great pioneer in the science; thirdly,\\nbecause Darwin, in later editions of his works,\\nindorses Haeckel; and fourthly, because the latter\\ndistinctly repudiates Christianity and the doctrine\\nof a future life. I cannot, therefore, be accused of\\nselecting my authorities from among those who\\nwould indorse my views. He says\\nIf we would now undertake the difficult attempt to\\ndiscover the phylogenetic course of evolution of these\\ntwenty-two human ancestral stages from the very com-\\nmencement of hfe, and if we venture to lift the dark veil\\nwhich covers the oldest secrets of the organic history of\\nthe earth, we must undoubtedly seek the first beginning\\nof life among those wonderful living beings which, under\\nthe name of monera, we have already frequently pointed\\nout as the simplest known organisms. They are, at the\\nsame time, the simplest conceivable organisms; for their\\nentire body, in its fully developed and freely moving\\ncondition, consists merely of a small piece of structure-\\nless primitive slime or plasson, of a small fragment of that\\nextraordinarily important nitrogenous carbon compound,\\nwhich is now universally esteemed the most important\\nmaterial substratum of all the active phenomena of life.\\nAgain, he says\\nThe monera are the simplest permanent cytods.\\nTheir entire body consists of merely soft, structureless\\nplasson. However thoroughly we examine them with the\\nhelp of the most delicate reagents and the strongest optical\\ninstruments, we yet find that all the parts are completely\\nhomogeneous. These monera are, therefore, in the strict-\\n1 The Evolution of Man, vol. ii. p. 43, Appletons ed., 1896.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0079.jp2"}, "80": {"fulltext": "78 THE DIVINE PEDIGREE OF MAN.\\nest sense of the word, organisms without organs or\\neven in a strictly philosophical sense, they might not even\\nbe called organisms, since they possess no organs, since\\nthey are not composed of various particles. They can\\nonly be called organisms, in so far as they are capable of\\nexercising the organic phenomena of life, of nutrition,\\nreproduction, sensation, and movement.\\nHere, then, we have the very lowest form of animal\\nlife, an organism without organs a simple\\nmass of plasson, minus even the nucleus which be-\\nlongs to the true cell, and therefore absolutely with-\\nout physical organs. And yet it is endowed with\\na mind, an organized intelligence. The fact that\\nit adapts means to ends constitutes indubitable evi-\\ndence that it has carried on a mental process. A\\nliving creature is a mind organism for it is mind,\\nand mind alone, that distinguishes the animate from\\nthe inanimate. A cell is a living creature. A cell,\\ntherefore, possesses a mind.\\nUnicellular organisms, says Dr. Gates, possess all the\\ndifferent forms of activity to be found in the higher animals.\\nThus the simplest cell can transform food into tissue and\\nother metabolic products and this is the basis of all the\\nnutritive activities and processes of the higher animals the\\ncell can move parts of itself and is capable of locomotion\\nand this is the basis of all movement in the higher animals\\nbrought about by bones and muscles. The cell can feel a\\nstimulus and respond, and this is the basis of the sensory\\nfaculties of the higher animals the cell can reproduce itself\\nby segmentation, and this is the basis of reproduction in\\nthe higher animals the cell on dividing inherits the actual\\n1 Op. cit., p. 47.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0080.jp2"}, "81": {"fulltext": "PSYCHOLOGY OF MICRO-ORGANISMS. 79\\nqualities of its parent mass, and this is the basis of heredity\\nin short, the cell contains, in simplest form, all of the\\nactivities to be found in man.\\nBinet, in his great work,^ corroborates all that Dr.\\nGates alleges, and demonstrates the mistake of those\\nscientists who hold that all acts of micro-organisms\\nare due to irritability, or reflex action. One of\\nthe many phenomena mentioned to show the com-,\\nplexity of the psychic life of micro-organisms is the\\nexistence of the power of selection, exercised either\\nin the search for food, or in the manoeuvres attending\\nconjugation. The act of selection is a capital\\nphenomenon we may take it as the characteristic\\nfeature of functions pertaining to the nervous system.\\nAs Romanes has indeed observed, the power of\\nchoice may be regarded as the criterion of psychical\\nfaculties.\\nIn his preface to the American edition of his work,\\nBinet remarks\\nIf the existence of psychological phenomena in lower\\norganisms is denied, it will be necessary to assume that\\nthese phenomena can be superadded in the course of evolu-\\ntion, in proportion as an organism grows more and more\\ncomplex. Nothing could be more inconsistent with the\\nteachings of general physiology, which shows us that all vital\\nphenomena 2irt previously present in non-differentiated cells\\n(The italics are mine.)\\nBinet also quotes a very interesting statement of\\nthe observations of Verworn, which reveal the exist-\\n1 See Therapist, December, 1895.\\n2 The Psychic Life of Micro-Organisms, Open Court Pub. Co.,\\nChicago.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0081.jp2"}, "82": {"fulltext": "80 THE DIVINE PEDIGREE OF MAN.\\nence of curious instincts among the Rhizopods. The\\nDifflugia ampulla^ which inhabits a shell formed of\\nparticles of sand, emits long pseudopodia which\\nsearch at the bottom of the water for the materials\\nnecessary to construct a new case for the filial or-\\nganism to which it gives birth by division. The\\npseudopod, after having touched a particle of sand,\\ncontracts, and the grain of sand, adhering to the\\npseudopod, is seen to pass into the body of the ani-\\nmal. Verworn, instead of grains of sand, placed\\nsmall fragments of colored glass about the animal\\nsome time afterwards, he noticed a heap of these\\nfragments on the bottom of the shell. He then saw\\na bunch of protoplasm issue from the shell, repre-\\nsenting the new Difflugia produced by division.\\nThereupon the materials collected by the mother-\\norganism the fragments of colored glass came\\nforth from the shell and enveloped the body of the\\nnew individual in a sheath similar to that encasing\\nthe mother. These fragments of glass, loosely inter-\\njoined at first, were now cemented together by a\\nsubstance secreted by the body of the animal.\\nTwo facts, continues Binet, are to be remarked in\\nthis observation first, the act whereby the Difflugia col-\\nlects the materials for providing the young individual with\\na case, is an act of preadaptation to an end not present,\\nbut remote this act, therefore, has all the marks of an\\ninstinct. Further, the instinct of the Difflugia exhibits\\ngreat precision for the Difflugia not only knows how to\\ndistinguish, at the bottom of the water, the materials avail-\\nable for its purpose, but it takes only the quantity of\\nmaterial necessary to enable the young individual to acquire\\na well-built case there is never an excess.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0082.jp2"}, "83": {"fulltext": "PSYCHOLOGY OF MICRO-ORGANISMS. 8l\\nIt is interesting to note that the Difflugia does not act\\ndifferently from animals possessing more highly complicated\\norganizations and endowed with differentiated nervous\\nsystems, as, for instance, the larvae of Phryganids which\\nform their sheaths from shells, grains of sand, or minute\\nslivers.\\nI have made these quotations, almost at random,\\nnot to exhibit any special order of development, but\\nto show that in the very lowest form of animal life\\nin the simplest organism known to science, from\\nwhich man can trace his ancestry, there exists a\\nmind, a mind of most wonderful complexity, and\\npossessing transcendent powers, an instinctive\\nmind. This is the important point to be observed.\\nIt is an instinctive mind, as distinguished from merely\\nreflex action. Romanes, in his great work, Mind\\nin the Lower Animals, makes this clear distinction\\nbetween instinct and reflex action\\nThe most important point to observe in the first in-\\nstance is that instinct involves mental operations for this\\nis the only point that serves to distinguish instinctive from\\nreflex action.\\nI have been thus particular in establishing the fact\\nthat a mental organism exists in the very lowest\\nforms of animal life, for the reason that I propose\\nto show that this mental organism is the embryonal\\narchetype of the subjective mind in man. That is\\nto say, the subjective mind of man is a direct inher-\\nitance from that of the lowest unicellular organism,\\n1 Op. cit., Preface.\\n2 This observation is repeated in his Mental Evolution in Ani-\\nmals, which see, p. i6o.\\n6", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0083.jp2"}, "84": {"fulltext": "w\\n82 THE DIVINE PEDIGREE OF MAN.\\nwithout a change in its essential characteristics save\\nthat which is incident to development.\\nThe subjective mind of man, therefore, is identical\\nwith the instinctive intelligence of animals, differing\\nonly in degree of development and complexity of\\norganism. I wish this fact to be distinctly borne in\\nmind, for not only is it the salient fact in the history\\nof organic and mental evolution, from the moneroti\\nto man, but the inevitable conclusions derivable\\ntherefrom are literally of infinite importance.\\nThe steps and processes of this development are\\nclearly set forth in the works of such men as Dar-\\nwin, Romanes, and other great biologists, to whose\\nworks the reader is referred for a detailed treatment\\nof the subject. It may be said in general terms,\\nhowever, that the instinctive intelligence of sentient\\ncreatures increases in range and complexity in exact\\nproportion to the evolutionary development of ani-\\nmal life from the lowest to the highest physical\\norganism. That is to say, at each upward step in\\nthe phylogenetic series, new instincts are developed\\nto provide for the exigencies of changed environ-\\nmental relationships. The process is easy to under-\\nstand.\\nInstincts are divided by Romanes into two classes,\\nnamely, primary and secondary.\\nPrimary instincts are those natural, spontaneous\\nimpulses that move animals, without reasoning, ex-\\nperience, or the intervention of objective intelligence,\\ntoward the actions that are essential to their exist-\\nence, preservation, and development.\\nSecondary instincts are impulses of like character\\nto the above, but were originally intelligent, and by", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0084.jp2"}, "85": {"fulltext": "PSYCHOLOGY OF MICRO-ORGANISMS. 83\\nfrequent repetition have become automatic. Such\\nactions, after being performed for a few generations,\\nbecome as firmly estabHshed as the primary instincts,\\nand are then inherited by succeeding generations.\\nThese added or secondary instincts are the results\\nof changed environment. That is to say, whenever\\nnew dangers are to be guarded against, or new wants\\nare to be supplied, new instincts are developed.\\nThus, as Romanes points out, the development of\\nfirearms, together with the development of sporting\\ninterests, has given game of all kinds an instinctive\\nknowledge of what constitutes safe distance, as\\nevery sportsman can testify. Romanes then quotes\\nfrom a paper on Hereditary Instinct by Andrew\\nKnight, as follows\\nI have witnessed, within the period above mentioned,\\nof nearly sixty years, a very great change in the habits of\\nthe woodcock. In the first part of that time, when it had\\nrecently arrived in the autumn it was very tame it usually\\nchuckled when disturbed, and took only a very short flight.\\nIt is now, and has been during many years, comparatively\\na very wild bird, which generally rises in silence, and takes\\na comparatively long flight, excited, I conceive, by increased\\nhereditary fear of man.\\nIt has also been noted by sportsmen that game\\nanimals keep pace with the increased range and effec-\\ntiveness of modern firearms. What was a safe distance\\nfifty years ago is within easy range of modern weapons\\nbut game animals have already learned the limits of\\n1 Mental Evolution in Animals, p. 197.\\n2 Phil. Trans., 1837, p. 369.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0085.jp2"}, "86": {"fulltext": "84 THE DIVINE PEDIGREE OF MAN.\\nthe new range, and consequently make themselves\\nscarce within its radius.\\nThese are but samples of the vast number of illus-\\ntrations of the principle involved but they serve to\\nshow how new instincts are acquired and old ones\\nmodified with every change of environment, and with\\nevery step forward in the process of evolutionary\\ndevelopment of animal life and intelligence. It is\\neasy to see that, in the course of that development\\nfrom the moneron to man, the mental organism thus\\ndeveloped must have become wonderfully complex,\\neven before man appeared upon the stage of being.\\nAnd when we remember that man inherited this al-\\nready complex mental organism, and has since con-\\ntinued to develop it in a constantly increasing ratio,\\nit is easy to understand that a godlike mental organ-\\nism necessarily resulted and this we find in the\\nsubjective mind of man.\\nNow, there are two things which must be distinctly\\nborne in mind in this connection\\nThe first is that all instincts are transmitted by in-\\nheritance from one generation to another from the\\nlowest to the highest physical and mental organism.\\nThis is the shibboleth of science. This is especially\\ninsisted upon by those scientists who imagine that a\\ndemonstration of its truth eliminates God from the\\nuniverse. I accept their premises, but not their con-\\nclusions, as I shall show hereinafter. I accept their\\npremises because they are demonstrably true. I\\nreject their conclusions because they are demon-\\nstrably untrue.\\nIt is true that instincts are transmitted by inherit-\\nance and as Darwin, Romanes, and others have", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0086.jp2"}, "87": {"fulltext": "PSYCHOLOGY OF MICRO-ORGANISMS. 85\\nclearly shown, it is true of both primary and second-\\nary instincts. Were it not true of primary instincts,\\nanimal life would have become extinct before it\\npassed beyond the primordial germ in the hne of\\ndevelopment. Were it not true of secondary instincts,\\nprogressive development would have been confined\\nwithin very narrow limits; for it was by that means\\nthat the species was enabled to profit by the new\\nexperiences of individuals, incident to changing envi-\\nronment. Hence it is that the subjective mind of\\nman represents the sum of all the useful instinctive\\nknowledge possessed by its ancestry, near and re-\\nmote, beginning with the lowest unicellular organism\\nknown to science.\\nThe second- proposition which I desire my readers\\nto bear in mind is that this mental organism began\\nits earthly career millions of years before a brain was\\nevolved in the process of organic evolution. In fact,\\naccording to the best authorities, the archilithic\\nperiod, or primordial epoch, which was the age of\\nskull-less animals, consumed considerably more than\\none-half of all the years that have elapsed since the\\nadvent of organic life on this planet. Thus, Haeckel\\nestimates the comparative length of the archilithic\\nepoch as 53.6 per cent of the whole. During this\\nperiod the lowest vertebrates appeared, but a brain\\nwas not evolved until a later epoch.\\nIt will thus be seen that the primary intelligence\\nof sentient life, the instinctive mind, the mental organ-\\nism that has since developed Into that godlike intel-\\nligence which we now recognize as the subjective\\nmind of man, existed and performed its functions\\n1 The Evolution of Man, vol, ii. pp. I1-18.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0087.jp2"}, "88": {"fulltext": "86 THE DIVINE PEDIGREE OF MAN.\\nwith unerring prescience, without the aid of a brain\\nstructure, for untold millions of years. We have,\\ntherefore, the strongest possible a priori grounds for\\nassuming that the brain is not now, and never has\\nbeen, the organ of the subjective mind and if the\\na posteriori proofs all conspire to confirm that hy-\\npothesis, we can safely draw the most momentous\\nconclusions therefrom.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0088.jp2"}, "89": {"fulltext": "CHAPTER IV.\\nEVOLUTION AND THE SUBJECTIVE MIND.\\nThe Brain not the Organ of the Subjective Mind. Proven by its\\nIdentity with the Instinctive Minds of Animals. The Latter\\nproven by its Continuity from Lowest Organisms up to Man.\\nContinuity proven by Comparative Analysis of Faculties and\\nFunctions. Instinct in Lower Animals Identical with Intuition\\nin Man. Its Definition. The Deductive Faculty potentially Per-\\nfect in Subjective Minds of Animals as well as Men. The Emo-\\ntions are Faculties of the Subjective Minds of Men and Animals\\nalike. They antedated the Brain. Objective Mind is Emotion-\\nless. \u00e2\u0080\u0094Induction and Concomitant Memories, its only Functions\\nor Faculties. Telepathy a Power of the Subjective Mind.\\nIt exists potentially in Animals. Telekinesis a Subjective\\nPower. It is the Power that enabled Jesus and Peter to walk\\nupon the Water. It reappears in so-called Spirit Phenomena.\\nThe Mysterious Motility of the Polycystids. Science cannot\\nexplain it under Physical Laws. All Subjective Powers derived\\nfrom Lower Animals, beginning with the Unicellular Organisms.\\nFurther Proof by Experimental Surgery. Scientific Search\\nfor a Soul with a Scalpel. Materialistic Arguments from Cere-\\nbral Anatomy disproved. They have searched in the Wrong\\nPlace for the Soul. The Soul is Immanent in the Body, not\\nInherent in it. Proofs from Voluntary and Involuntary Muscles\\nand Functions. Time Reaction Different in the Two Minds.\u00e2\u0080\u0094\\nPhenomena when Death approaches. Subjective Mind grows\\nStronger as Objective Mind grows Weaker. Strongest Manifes-\\ntations in the Hour of Death, after Brain has ceased to act.\\nDeath-Bed Scene when Governor Matthews passed away.\\nThe Physician s Testimony. The Wonderful Power of Sugges-\\ntion then exhibited. Proofs from Experimental Hypnotism.\\nThe Phenomena of Amnesia a Crucial Test. Spontaneous\\nSomnambulism. Proofs from Phenomena of Dreams.\\nT3EF0RE proceeding to recite the facts demon-\\nstrative of the proposition that the brain is not\\nthe organ of the subjective mind, we must first show", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0089.jp2"}, "90": {"fulltext": "88 THE DIVINE PEDIGREE OF MAN.\\nthat the instinctive mind of the lower animals is\\nidentical with the subjective mind of man. The\\nfact of continuity alone, if it can be shown with\\nreasonable certainty, is presumptive evidence of the\\ntruth of the proposition for it would require a vio-\\nlent stretch of the imagination to conceive the idea\\nthat an organized intelligence, once located in a\\nphysical structure and performing its functions inde-\\npendently of specialized physical organs, could sud-\\ndenly change its method and organ of manifestation.\\nAt least it would require the strongest kind of affirm-\\native evidence to substantiate the proposition.\\nReferring now to the table in Chapter II., in which\\nthe faculties of the two minds are differentiated, it will\\nbe seen that that of intuitive perception heads the\\nlist of faculties of the subjective mind. I think no\\none will dispute the proposition that this faculty in\\nman is identical with what is known in general terms\\nas instinct in the lower animals. It performs the\\nsame functions in both, the difference being one of\\ndegree and not of kind and they may, therefore,\\nbe defined in the same terms. I define the faculty\\nas follows\\nInstinct, or intuition, is the faculty possessed by\\neach sentient being, in proportion to its development\\nand in harmony with its environment, to perceive\\nor apprehend, antecedent to and independently of\\nreason, experience, or instruction, those laws of\\nnature which pertain to the well-being of the individ-\\nual and of the species to which it belongs.\\nInstinct in the lower animals, as every one is aware,\\nis chiefly concerned in the preservation of the life of\\nthe individual and the promotion of the welfare of the", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0090.jp2"}, "91": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND. 89\\nspecies; and as I shall endeavor to show later on,\\nthe higher manifestation of the same faculty in man\\nis promotive of the same general object, the differ-\\nence consisting in its higher aims and ever-broaden-\\ning altruism. For the present it is sufficient to\\nremark that the objective mind possesses no faculty\\nakin to instinct or intuition. The faculty of induc-\\ntive reasoning, as we have already seen, is the only\\ndistinctive faculty possessed by the objective mind,\\nand that is the very opposite of intuition.\\nThe next faculty on the hst is that of deduction,\\nwhich is potentially perfect in the subjective mind.\\nInerrant deduction is the instinctive logic of the sub-\\njective mind and this is as true of the lower animals\\nas it is of man. It is the concomitant of intuition in\\nthe subjective mind, and of induction in the objective\\nmind. That is to say, both induction and intuition\\ndeal with general laws; the one by the slow and\\nlaborious process of gathering facts of experience,\\nand the other by immediate perception, antecedent\\nto experience and independent of reason. Deduc-\\ntion is the faculty which reasons from general laws or\\nprinciples to all legitimate conclusions; and it is,\\ntherefore, the concomitant of both induction and\\nintuition. Induction, depending as it does upon\\nlaborious cultivation for whatever degree of effi-\\nciency it may possess, is necessarily imperfect; and\\nhence the imperfection of its concomitant faculty,\\ndeduction. On the other hand, instinct, or intuition,\\nis potentially perfect, and it is, moreover, inherent in\\nthe subjective mind and hence the potential perfec-\\ntion of the deductive powers of the subjective mind\\nin every phase of its activity, from the lowest to the", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0091.jp2"}, "92": {"fulltext": "90 THE DIVINE PEDIGREE OF MAN.\\nhighest mental organism, especially when the activity\\nof the brain is totally inhibited.\\nThe next on the list are the emotions. These\\nobviously belong wholly to the subjective mind, since\\nthey are a direct inheritance from the lower animals,\\nincluding, of course, all that existed before a brain\\nwas evolved. It is almost superfluous to add, in this\\nconnection, that the animal passions and propen-\\nsities thus inherited, when regulated, elevated, and\\npurified by reason and conscience, contain the prom-\\nise and potency of all that is capable of imparting\\nhappiness and joy to the soul of man in this world or\\nthe world to come. There is no valid reason for sup-\\nposing that the objective mind experiences any emo-\\ntion whatever. Scientists tell us that every emotion,\\nas well as every faculty, has its special cortical area\\nor compartment. This may be, and doubtless is,\\ntrue; but it does not follow that the emotions, as\\nsuch, are felt by the objective mind. On the con-\\ntrary, there is every reason to suppose that the brain\\nmerely registers the conscious emotional experiences\\nof the subjective mind. That is to say, new brain\\ncells are created for every conscious experience of\\nthe individual, emotional or otherwise, and these cells\\nare the receptacles of brain memories. But they are\\nonly memories. The seat of the emotions is, never-\\ntheless, in the subjective mind, where it was located\\naeons before a brain was developed in the process of\\norganic evolution.\\nThe next on the list is telepathy. There are many\\nwho hold that telepathy is largely employed by\\nanimals to supply their deficiencies in oral means\\nof communication. I have not sufficiently investi-", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0092.jp2"}, "93": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND, 9 1\\ngated this question to warrant me in expressing a\\ndecided opinion whether animals communicate with\\neach other by that means or not. But I have con-\\nducted a series of experiments which convince me\\nthat, under favorable conditions, man may influence\\ncertain domestic animals telepathically in a very\\nmarked degree. Be that as it may, certain it is\\nthat telepathy is a faculty of the subjective mind\\nof man, and the power must therefore have existed,\\npotentially, in that of his ancestry, near and remote.\\nIt is also certain that the objective mind of man\\npossesses no power akin to telepathy.\\nOf telekinetic energy little need be said in this\\nimmediate connection. It is the power of produc-\\ning motion in ponderable bodies without physical\\ncontact or connection. It is that power which is\\nsometimes manifested in so-called spirit phenomena,\\nsuch as table-lifting, rapping, slate-writing, et hoc\\ngenus omne. It is that power which is sometimes\\nmanifested in the levitation of the body of the\\npsychic. It is that power which enabled Jesus\\nand Peter to walk upon the water. It is manifestly\\na power of the subjective mind, for no such energy\\nhas ever been manifested in the objective mind.\\nThere is no evidence clearly demonstrative that it\\nis possessed by any of the animal kingdom lower\\nthan man although certain animals possess a mys-\\nterious energy that material science has never been\\nable to account for. For instance, what is that\\nwonderful energy that enables certain birds to fly\\ndirectly against a strong wind without the slightest\\nvisible motion of their wings? Again, what is that\\nmysterious power that enables certain micro-organ-", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0093.jp2"}, "94": {"fulltext": "92 THE DIVINE PEDIGREE OF MAN.\\nisms to propel themselves through a liquid in the\\nabsence of physical organs of locomotion? Speak-\\ning of this subject, Binet^ has this to say:\\nThe Polycystids have a very peculiar manner of moving\\nthe motion is one of perfect translation, uniform and\\nrectilinear; the animal seems to slide all of a piece over\\nthe object plate it can go to the right, to the left, stay\\nits motion and resume it again it is free in directing its\\nmovements. Now, during this movement nothing can be\\nseen to take place i?t the body from within or without.\\nAn analogous phenomenon is to be observed in the\\nDiatomes. Some scientists have wished to explain the\\nmysterious motion by translation executed by the Gre-\\ngarines, as being due to an imperceptible undulation of\\nthe sarcode but if there was any undulation whatever,\\none ought to observe a correlative movement in the\\ngranules inside now, this is sotnething that is never seen,\\nThus there still exists a great deal of obscurity concern-\\ning the principles determining motion among the proto-\\norganisms. The theories based upon muscular contraction\\nthat have been propounded from observing higher animals,\\nare by no means sufficient to explain the phenomena of\\nmotility among certain Protozoa and Protophytes.^^ (The\\nitalics are mine.)\\nNow, I do not undertake to say that the energy\\nthus displayed is identical with telekinesis as mani-\\nfested in the human organism. But since it is true,\\nas the materialistic scientists tell us, that the potential\\nof manhood resides in the amoebae; and since it is de-\\nmonstrably true that man is endowed with telekinetic\\nenergy, there is no a priori ground for denying its\\n1 Psychic Life of Micro-Organisms, p. 19.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0094.jp2"}, "95": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND. 93\\nexistence in the amoebae. We are at least warranted\\nin assuming, provisionally, that theory to be the true\\none until materialistic science can give us some sort\\nof explanation of the phenomenon on other grounds.\\nIt is not, however, necessary to the validity of\\nour argument to prove that unicellular organisms\\nphenomenally manifest telekinetic energy. Nor do\\nI assume it to be true. It is sufficient to know that\\nman is thus endowed, and that such powers reside in\\nhis subjective mental organism. That being true, it\\nfollows that the same energy existed potentially in\\nhis ancestry, near and remote.\\nIt will thus be seen that indubitable evidence exists\\nin every faculty of the subjective mind, of its deriva-\\ntion from the lower animals, the difference being of\\ndegree. That is to say, the function of instinct is\\nthe same in man as in the lower animals; for all\\nimpulses, desires, or emotions which are promotive\\nof the well-being of the individual or of the species,\\nbelong to the domain of instinct or intuition. And\\nthis is true whether they are manifested in the lower\\nanimals in the impulses of self-preservation and re-\\nproduction, or in the noblest acts or impulses of man,\\nwhen they are promotive of the general welfare of\\nhumanity, physically, mentally, morally, or spiritually.\\nThe fact of the continuity of this intelligence being\\nthus established, we have a right to assume that, since\\nit began its career and continued to perform its func-\\ntions for millions of years independently of a cerebral\\norganism, it continues to perform its functions inde-\\npendently of the mental organism which has its seat\\nin the brain. I repeat, therefore, with added emphasis,\\nthat there is no a priori ground or reason for suppos-", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0095.jp2"}, "96": {"fulltext": "94 THE DIVINE PEDIGREE OF MAN.\\ning that the brain is the organ of the subjective\\nmind. Now, if we find that all a posteriori proofs\\ntend in the same direction we may safely assume\\nthe truth of the proposition to be scientifically\\nestablished.\\nI will now briefly state a few of the admitted facts\\nbearing upon this question. Fortunately for my\\npurpose, the materialistic scientists have themselves\\ndemonstrated the truth of the proposition by the\\nuse of the scalpel. Thus, ex-Surgeon-General Ham-\\nmond, in his presidential address before the New\\nYork Neurological Society, showed that certain\\nfaculties of the mind do not have their seat in the\\nbrain. In his great work on Insanity he reiterates\\nhis declaration, and demonstrates by many original\\nexperiments that the brain is not the organ of the\\ninstinctive faculties. Among other experiments, he\\ntotally eliminated the brains of certain animals, and\\nfound that the instinctive functions were performed\\nprecisely as before. He quotes many eminent au-\\nthorities to sustain his position, and explicitly declares\\nthat the instinctive faculties do not reside in the\\nbrain. He declares it as his opinion that they are\\nseated exclusively in the medulla oblongata, or in\\nthe spinal cord, or in both those organs. Now,\\nthose faculties which are found not to be located in\\nthe brain are, as I have already pointed out, all\\nfaculties of the subjective mind.\\nI am not disposed, however, to agree with Dr.\\nHammond in his confident statement that those\\nfaculties are located exclusively In any one organ\\n1 See Proceedings of the New York Neurological Society for 1875.\\n2 A Treatise on Insanity in its Medical Relations Appletons, 1883.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0096.jp2"}, "97": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND. 95\\nof the body, much as I admire him for his genius\\nand his vast learning. That declaration he doubtless\\nmade without duly considering all the facts collateral\\nto the subject he was then investigating. Be that as\\nit may, he has succeeded in demonstrating duality\\nof mind by the use of the scalpel; and that is the\\nfavorite instrument of the material scientists when\\nthey set out in search for the human soul. And\\nthey have cut and carved, weighed and measured and\\nchemically analyzed the brains of men, living^ and\\ndead and because they failed to find a soul in the\\nbrain they dogmatically declare that man has no soul.\\nDr. Hammond, however, has demonstrated that they\\nhave all along been looking for it in the wrong place;\\nbut as he was not looking for a soul at the time, he\\ndid not recognize it when he discovered it.\\nMaterialistic scientists have succeeded in demon-\\nstrating that the objective mind Is a function of the\\nbrain, and that it is inherent in the brain. They have\\ndemonstrated that each faculty or sense has a cortical\\narea, or brain centre, exclusively its own and that\\nwhen one of the brain centres is eliminated or para-\\nlyzed, the corresponding sense Is destroyed. Thus,\\nthey argue, a part of the mind is forever obliterated\\nand It follows that when all the brain centres are de-\\nstroyed the whole mind is obliterated. Their con-\\nclusion is, of course, that there can be no such thing\\nas a future life.\\nNow, there can be no doubt of the correctness of\\ntheir facts, nor of the soundness of their reasoning,\\nso far as they pertain to the objective mind. And\\nif that were the only mental organism existent in\\n1 Vide Washington Irving Bishop s taking off.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0097.jp2"}, "98": {"fulltext": "96 THE DIVINE PEDIGREE OF MAN.\\nman, vain would be his hope of a future life. The\\nobjective mind is the function of the brain. It is,\\ntherefore, inherent in the brain, and necessarily per-\\nishes with that organ.\\nBut it does not necessarily follow that the subjec-\\ntive mind is inherent in any one or more organs oi\\nthe body. On the contrary, all the facts tend to\\nprove that it exists independently of any specialized\\norgan whatever. We have already seen that the\\nmonera are without organs and yet the subjective\\nmind exists in them, and performs its functions just as\\nperfectly, in proportion to its stage of development,\\nas it does in the most highly organized human being.\\nAgain, the facts of telekinesis demonstrate the propo-\\nsition that the subjective mind can exercise complete\\ncontrol over unorganized matter.\\nThese facts are profoundly significant, and point\\nunmistakably to the conclusion that the soul is a self-\\nexistent entity and does not inhere in any organ of\\nthe body which it inhabits. In other words, the soul\\nis immanent y that is, indwelling, in the body, just as\\nGod is immanent in the physical universe, but not in-\\nherent in it. That is to say, as God does not depend\\nupon the existence of the physical universe for the\\ncontinuance of his own existence, neither is the exist-\\nence of the soul dependent upon that of the body.\\nUpon no other hypothesis can the immortality of\\nthe soul be scientifically or logically predicated and\\nI repeat, therefore, and state it as a scientific prop-\\nosition, that the soul is immanent, and not inherent\\nin the body.\\nIt follows that the mind of the soul, or subjective\\nmind, does not inhere in any special organ or organs", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0098.jp2"}, "99": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND. 9/\\nof the body; although it employs those organs in\\nphenomenally manifesting itself. It seems extremely\\nprobable that it pervades every bone, muscle, sinew,\\nfibre, and tissue of the body. Certain it is that it is\\npotentially able to control them all, and this is one of\\nthe evidences of its immanence in every part of the\\nbody.\\nIt is well known that it habitually controls the in-\\nvoluntary muscles and functions; and that the object-\\nive mind, through the brain and the nerve ganglia\\nconnected therewith, normally controls the voluntary\\nmuscles and functions of the physical organism.\\nThe subjective mind has, therefore, normally the\\ngreater part of the work to do for its domain ex-\\ntends from the centre to the circumference, from\\nthe action of the heart to the metabolism of every\\ncell of which the whole body is composed.\\nNow, a very important and significant fact in this\\nconnection is that the functions of the two minds are\\nnot mutually interchangeable. Thus, the objective\\nmind cannot, of its own volition, move one purely\\ninvoluntary muscle. Reciprocity, or joint control, is\\npossible only in the mixed muscles, such as the\\nsphincters and the organs of respiration. But of the\\npurely involuntary muscles the objective mind has\\nno direct, volitional control. On the other hand, the\\nsubjective mind can, and often does, take entire con-\\ntrol of the whole body, and wields it at its will. This\\ncan be brought about experimentally by means of\\nhypnotism. That is to say, when the brain functions\\nare entirely inhibited, the subjective mind can be\\nmade to dominate the whole physical system. It\\nalmost invariably occurs when the body is in immi-\\n7", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0099.jp2"}, "100": {"fulltext": "98 THE DIVINE PEDIGREE OF MAN.\\nnent and deadly peril. In such a crisis the objective\\nsenses are benumbed, the brain ceases to act, and a\\ncondition of anaesthesia supervenes; but, under the\\ncontrol of the subjective mind, the body acts with\\npreternatural rapidity and precision, and feats of\\nstrength are performed that would be absolutely im-\\npossible under normal conditions.^ Spontaneous\\nsomnambulism furnishes many famihar illustrations\\nof subjective control over both the voluntary and the\\ninvoluntary muscular and nervous systems.\\nI have cited these well-known, facts for the purpose\\nof showing how much more intimate and pervasive\\nmust be the connection between the subjective mind\\nand the body than that which obtains between the\\nobjective mind and the body. The one controls the\\nwhole body without reference to specialized organs,\\nand the other is limited in its sphere of activity, and\\ndepends upon a highly specialized physical organ\\nthe brain for whatever efficiency it may possess in\\nits limited domain. The subjective mind, as shown\\nin its phylogenetic history, acts with equal efficiency\\nin a highly specialized organism, with the functions\\nof the brain in total abeyance, as in hypnotism; or\\nin a crude physical organism, destitute of a brain, as\\nin the animals of the archilithic epoch, or in animals\\ndestitute of any physical organs whatever, as in the\\nmonera.\\nThe difference being thus provisionally established,\\nwe might reasonably expect to find that the time\\nlimit of reaction to peripheral stimuli would be mate-\\nrially decreased during hypnosis. I say we might\\n1 For a full discussion of this phenomenon, see The Law of\\nPsychic Phenomena.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0100.jp2"}, "101": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND, 99\\nreasonably expect this result, for the reason that\\nwhen normal conditions prevail, that is, when the\\nobjective mind is in control, and a stimulus is applied\\nto an extremity, say the foot, it requires a meas-\\nurable length of time for the afferent nerves to\\nconvey the message to the brain, and then for the\\nefferent nerves to convey a return message to the\\nextremity, suggesting its removal from the source of\\nirritation. It is reasonable to suppose, therefore,\\nthat if the subjective mind is in control, and if it\\npervades the whole body, the message would reach\\nthe seat of control in less time than it takes to send\\na message through one set of nerves from the foot to\\nthe brain and to receive a reply from the brain to the\\nfoot through another set of nerves.\\nAccordingly, we find, from the experiments of\\nProfessor G. Stanley Hall and others, that the time\\nlimit of reaction in a hypnotized subject is decreased\\nnearly one half as compared with that of the same\\nsubject in a normal condition. I am not unaware of\\nthe fact that Professor James, of Harvard, and some\\nothers, have tried the same experiment with nega-\\ntive results. But a negative result possesses no evi-\\ndential value whatever when it is confronted with\\npositive results such as those of Professor Hall. A\\nthousand unsuccessful experiments prove nothing\\nwhen they are offset by one successful experiment.\\nI do not, however, regard this difference in the\\ntime of reaction as by any means conclusive; but\\nit is a factor in the problem which is entitled to\\nconsideration for it is one of the series of phe-\\nnomena that we might expect to find, if the hy-\\npothesis is correct, that the soul is immanent in the", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0101.jp2"}, "102": {"fulltext": "lOO THE DIVINE PEDIGREE OF MAN.\\nwhole body, and not localized or inherent in any\\npart of it.\\nAside from the surgical experiments mentioned,\\nhowever, some of the strongest proofs of the truth\\nof this hypothesis are found in the phenomena imme-\\ndiately preceding the death of the body and in the\\nphenomena of hypnotism.\\nWhen death approaches, we find the observable\\nphenomena to be precisely what we should have a\\nright to expect if it is true that the soul of man is\\nimmortal, and that it is therefore immanent, and\\nnot inherent, in the body. We also find that the\\nobjective mind, on the approach of death, exhibits\\nprecisely the phenomena which we should have a\\nright to anticipate if it is true that it is inherent\\nin the brain, and consequently perishes with that\\norgan.\\nThe respective phenomena of the two minds, then\\nexhibited, are simply these:\\nThe objective mind, in exact proportion to the\\ngrowing weakness of the physical organism, ceases\\nto perform its functions in perfection; and it is\\ngenerally, if not always, completely obliterated\\nbefore final dissolution takes place. Materialistic\\nscientists have taken great pains to demonstrate\\nthis fact, because it is demonstrative that the mind\\n(objective) is dependent upon a physical organism\\nfor its existence; and as that class of scientists\\nknow of no other mind than that of which the brain\\nis the organ, they easily and logically decide that\\nman is not destined to a future life. We may\\ntherefore accept their facts, but not their conclu-\\nsions; although it must be said, in all candor, that", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0102.jp2"}, "103": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND. lOI\\nif the brain is the organ of all that constitutes the\\nintelligence of man, their conclusions are legitimate\\nand cannot be successfully refuted.\\nOn the other hand, the phenomenal manifestations\\nof the subjective mind become more and more pro-\\nnounced as death approaches and the body grows\\nfeeble; and its strongest manifestations are made\\nin the very hour of dissolution. This fact is attested\\nby all the records of psychic manifestations, includ-\\ning those of the Society for Psychical Research.\\nMany instances are recorded of most wonderful\\npsychic manifestations, at the hour of death, by\\npersons who had never before possessed any phe-\\nnomenal psychic power whatever. The publications\\nof the Society for Psychical Research abound in\\nwell-authenticated instances where telepathic mes-\\nsages were sent to distant friends, at the hour of\\ndeath, announcing the event and describing the\\ntragic details.\\nIt is, in fact, the ultimate phenomenal manifesta-\\ntion of the universal law of psychic activity that the\\nmore perfectly quiescent the brain becomes the\\nstronger become the manifestations of the subjec-\\ntive mind. This, I repeat, is a universal law,\\nbeginning with the lightest stage or degree of\\nhypnotic sleep and ending in ecstasis or in death.\\nIn the supreme hour, therefore, after the brain has\\nforever ceased to perform its functions, and the\\nobjective mind is totally extinct, there is an inter-\\nval before the soul takes its final departure in which\\nit shines forth with phenomenal lustre, to give as-\\nsurance to the world that the death of the body is\\n1 See Phantasms of the Living.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0103.jp2"}, "104": {"fulltext": "102 THE DIVINE PEDIGREE OF MAN.\\nbut the birth of the soul into a higher and a more\\nperfect life.\\nThis phenomenon is a part of almost every death-\\nbed scene, although it is comparatively rare that it\\nis so strikingly manifested as to attract attention.\\nIt is well known to almost every one who is familiar\\nwith the phenomena of death, that, just previous to\\nfinal dissolution, the mind of the patient suddenly\\nbrightens, pain ceases, and other symptoms of con-\\nvalescence often supervene to such an extent that\\nthe friends are filled with renewed hope. The\\nexperienced physician knows, however, how illusive\\nare such hopes and how soon they are to be blasted.\\nThe psychologist knows that the supreme moment\\nhas arrived, that the brain has forever ceased its\\nfunctions, and that the mind of the immortal part of\\nman has phenomenally demonstrated its potential\\nenergy, its independence of bodily conditions.\\nOne of the most striking exhibitions of this phe-\\nnomenon that have ever come under my notice was\\nwitnessed at the death-bed of ex-Governor Claude\\nMatthews, of Indiana, in 1898; and I cannot more\\nappropriately close this part of my argument than\\nby relating the circumstance.\\nOn August 29, 1898, the morning papers con-\\ntained the following Associated Press report, which\\nis as concise and intelligent as it is possible to\\nmake it and it is therefore reproduced entire\\nWiiigate, Ind., Aug. 28. At 6.30 o clock this morn-\\ning at the quiet Meharry homestead, where he was taken\\nimmediately after his sudden affliction, ex-Gov. Claude\\nMatthews passed away peacefully, surrounded by his wife\\nand all the other members of his immediate family.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0104.jp2"}, "105": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND. 103\\nThere was prayer service, accompanied by the singing of\\nhymns, at the bedside of the dying ex-Governor. Mrs.\\nMatthews was very much affected, and stated that she\\nwould give anything in the world if her husband would\\nmanifest by a single word his faith in Jesus. About three\\no clock the minister in the course of the services asked the\\ndying man if he believed in Jesus. The answer, as plainly\\nas any one could articulate it, was Yes. The three phy-\\nsicians regarded this answer as remarkable, as all agreed\\nthat the particular part of the brain affected by the paraly-\\nsis was that governing speech, and that the ex-Governor\\nwould probably never have talked had he lived. It was the\\nonly word he spoke after he was stricken. He immediately\\nlapsed into a profound coma, from which he did not re-\\ncover before he passed away at 6.30 o clock.\\nImmediately upon the publication of this report, I\\naddressed a letter of inquiry to one of the physicians\\nin attendance upon the distinguished patient. Dr.\\nOlin but as he did not happen to be present at the\\ntime the event occurred, he turned the letter over\\nto Dr. F. D. Allhands, v^ho v^ry kindly replied as\\nfollows\\nOffice of F. D. Allhands, Physician and Surgeon,\\nWiNGATE, Ind., Sept. 14, 1898.\\nDear Mr. Hudson, Your letter was handed to me by\\nDr. Olin. He was not present at the time of the death of\\nMr. Matthews. Dr. R. French Stone, of Indianapolis, and\\nI were present. He [Governor Matthews] did speak the\\nword Yes very distinctly, so as all in the room could\\nhear and understand him. The part of the brain that\\ngoverns speech was undoubtedly affected that was the\\nopinion of all the physicians. I see no objection to your\\nusing my name. Yours truly,\\nF. D. Allhands.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0105.jp2"}, "106": {"fulltext": "104 THE DIVINE PEDIGREE OF MAN.\\nThe evidential value of this case can hardly be\\noverestimated if the diagnosis of the physicians was\\ncorrect; and it is difficult to imagine how they could\\nbe mistaken. The hypothesis we have been con-\\nsidering, however, affords an easy explanation of\\nthe phenomenon. The cortical area controlling the\\norgans of speech was paralyzed and in all human\\nprobability the whole brain had ceased its functions\\nat the time when the event happened. The subjec-\\ntive mind was, therefore, active and in control. The\\nbrain action being inhibited, the subjective mind\\nwas amenable to control by suggestion, unhampered\\nby any possible adverse auto-suggestion. Every-\\nthing, in fact, conspired to bring about the result.\\nThe supreme moment in the life of the dying man\\nhad arrived. The overwhelming desire of the stricken\\nwife to know if he had faith in Jesus had been ex-\\npressed. The religious training of his youth had\\ntaught him that a confession of trust In Christ was\\nessential to salvation. The clergyman s question,\\nuttered In a tone of solemn earnestness, and ad-\\ndressed directly to the patient, constituted the strong-\\nest conceivable suggestion that an answer was not\\nonly possible, but was expected. In pursuance of\\nthat suggestion the subjective mind of the dying man\\nanswered the question.\\nIn doing so, it simply exercised that control over\\nthe functions of the body which, as we have already\\nseen. It normally exercises in all cases of emergency,\\nespecially when the action of the brain Is, from any\\ncause, Inhibited.\\nThe most prolific source of evidence of the correct-\\nness of the hypothesis, however, is found in the", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0106.jp2"}, "107": {"fulltext": "EVOLUTION AND THE SUBJECTIVE MIND, 105\\nphenomena of experimental hypnotism, especially\\nthat of amnesia subsequent to the induction of a\\nstate of profound hypnosis. Every student of the\\nphenomena of cerebral activity is aware that all our\\nnormal mental experiences are registered in the\\nbrain. That is to say, every thought or experience\\nof normal consciousness produces a corresponding\\nmodification of brain cells. New cells are created\\nand old cells are modified, and these constitute the\\nphysical receptacles of memories of brain thought\\nand experience. Every hypnotist knows that a\\nprofoundly hypnotized subject does not remember\\nwhat takes place during the time of deep hypnosis,\\nno matter how exciting and impressive may be the\\nscenes in which he has been made to figure in pur-\\nsuance of the suggestions of the hypnotist. The\\nobvious explanation is that the action of the brain\\nis inhibited during deep hypnosis and hence there\\nis, and can be, no change in the brain cells to corre-\\nspond to the thoughts and experiences of the sub-\\njective mind.\\nThe phenomena of spontaneous somnambulism are\\nexactly parallel, and the explanation is the same.\\nOn the other hand, in a state of partial hypnosis the\\nsubject will often remember the details of his sub-\\njective thoughts and hallucinations and the memory\\nwill be vivid in exact inverse proportion to the depth\\nof the hypnosis. The phenomena of dreams during\\nnatural sleep are precisely the same. We remember\\nthose dreams only which come to us when we are\\njust between sleeping and waking before the brain\\nceases to act, as we are going to sleep, or after it is\\npartially roused to activity as we are awakening. All", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0107.jp2"}, "108": {"fulltext": "I06 THE DIVINE PEDIGREE OF MAN.\\npsychologists agree that we are constantly dreaming\\nas we sleep but the dreams of profound sleep are\\nnot registered in the brain, for the simple reason that\\nthe action of the brain is then totally inhibited and,\\nas in all other cases where the objective mind is in\\nabeyance, the subjective mind is correspondingly\\nactive.\\nThe foregoing are a few of the many facts and\\nobservable phenomena which demonstrate duality of\\nmind, and prove beyond a doubt that the brain is\\nnot the organ of the subjective mind. I have felt\\ncompelled to dwell upon the subject at some length,\\nbecause the propositions which the facts substantiate\\nare the basic truths of psychic science. In the next\\nchapter I propose to make a brief statement of what\\nI conceive to be the office and function of the brain\\nas a factor in the grand scheme of evolutionary de-\\nvelopment of the human soul.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0108.jp2"}, "109": {"fulltext": "CHAPTER V.\\nEVOLUTION AND THE OBJECTIVE MIND.\\nTable showing when Brain was evolved. Rapidity of Subsequent\\nEvolutionary Progress.\u00e2\u0080\u0094 Geometrical Rate of Increase. The\\nNeptunian Strata. The Inconceivable Length of Time em-\\nbraced in Organic History. Psychological Lessons taught by\\nthe Table. More than One Half the Time elapsed before a\\nBrain appeared on this Earth. Progress Slow up to that Time.\\nDevelopment more Rapid in the Next Epoch, but still Slow.\\nOne Third of the Time consumed in the Age of Fishes.\u00e2\u0080\u0094 The\\nFollowing Epoch made still more Rapid Progress, yet about One\\nNinth of the Tim.e was consumed in the Reptilian Age. The\\nAge of Mammals occupied but about One Fiftieth of the Whole\\nTime. The Age of Man but One Two-Hundredth Part. \u00e2\u0080\u0094The\\nHistoric Period occupied but an infinitesimally Small Part of\\nOne Per Cent of the Whole Time. The Significance of these\\nFacts. The Real Function of the Brain in Organic Life.\\nWhen did Animals begin to Reason The Brain as a Factor in\\nEvolutionary Development. Its Inductive Powers. Its Ability\\nto cope with an Environment of Error incident to Organic Life\\nin the Formative Stage. The Significance of the Intuitive Fac-\\nulty. Another Plane of Existence its Apparent Realm of Activ-\\nity. Some Fundamental Axioms. Secondary Instincts. The\\nPower of Induction in Animals. Increased Rate of Progressive\\nDevelopment due to that Faculty.\\nON the following page will be found a table the\\ndata for which I have taken from Haeckel s\\nEvolution of Man. The first column comprises\\nan estimate of the Neptunian fossiliferous strata of\\nthe earth, with reference to their relative sectional\\n1 This table contains the substance of three tables to be found\\nin Haeckel s Evolution of Man, vol. ii. pp. ii, i8, 19. I have\\ngrouped them into one for convenience of reference and examination.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0109.jp2"}, "110": {"fulltext": "io8\\nTHE DIVINE PEDIGREE OF MAN.\\nthickness (130,000 feet being the approximate thick-\\nness of the whole).\\nTABLE II.\\nFossiliferous\\nStrata.\\n30,000 ft.\\n18,000 ft.\\n22,000 ft.\\n42,000 ft.\\n15,000 ft.\\n3,000 ft.\\nTotal 130,000 ft.\\nFalceontological Periods.\\nI. Archilithic or Primordial Epoch\\n(Age of Skull-less Animals).\\n1. Laurentian Period.\\n2. Cambrian Period.\\n3. Silurian Period.\\nII. Palaeolithic or Primary Epoch\\n(Age of Fishes).\\nI. Devonian Period.\\n2. Coal Period.\\n3. Permian Period.\\nIII. Mesolithic or Secondary Epoch\\n(Age of Reptiles).\\n1. Triassic Period.\\n2. Jurassic Period.\\n3-\\nChalk Period.\\nIV. CaenoHthic or Tertiary Epoch\\n(Age of Mammals).\\nC I. Eocene Period. J\\n2. Miocene Period.\\n3. Pliocene Period.\\nV. Anthropolithic or Quaternary\\nEpoch (Age of Man).\\n1. Ice Age, Glacial Period.\\n2. Post-Glacial Period.\\n3. Period of Culture.\\nPer Cent of\\nTime.\\n53.6\\n32.1\\n2-3\\n0-5\\nTotal 100.0\\n(The Period of Culture is the Historic Period, or Period of\\nTradition.)\\nThe second column embraces a systematic survey\\nof the palseontological periods, or greater divisions\\nin the history of the organic earth.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0110.jp2"}, "111": {"fulltext": "EVOLUTION AND THE OBJECTIVE MIND. 109\\nThe third column is a statement of the percentages\\nassigned to the relative durations of the five main\\ndivisions or epochs, as shown in the other two\\ncolumns.\\nThus the reader has before him, in one view, the\\nsalient facts in the history of organic evolution, and\\nthe geological data from which the time estimates\\nhave been made. That they are both substantially\\ncorrect is not seriously disputed by competent\\nauthority, although no pretence can be made of\\nabsolute correctness. It is entirely probable that\\nthe grand divisions outlined may lap over each\\nother to a limited extent; but it is impossible that\\nthey should do so to such a degree as to invalidate\\nany conclusions that have been, or are likely to be,\\ndrawn from them. Thus, it may be that the line\\nbetween the primordial and the primary epochs does\\nnot sharply define the boundary between the in-\\nvertebrate ancestors of man and those of his more\\npretentious relatives who can boast of the regulation\\nbackbone. Nor is it quite certain whether man did\\nnot make his first appearance sometime during the\\ncsenolithic epoch. But a few thousand years more\\nor less on either side of the line dividing any two\\nepochs does not count for much when we consider\\nthe aeons that must have elapsed since the first\\nappearance of organic life upon this planet. The\\nrelative duration of the epochs is sufficiently apparent\\nin the thickness of the various Neptunian strata to\\njustify the few conclusions that pertain to the sub-\\nject under consideration.\\nThere are two primary lessons taught by facts\\nstated in the table that are as obvious as they are", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0111.jp2"}, "112": {"fulltext": "no THE DIVINE PEDIGREE OF MAN.\\nimportant. The first is that a brain is not necessary\\neither to the sustentation of Hfe or the manifestation\\nof intelHgence. Indeed it may be said that more\\nthan one half of all the milHons of years that have\\nelapsed since organic life appeared upon the earth\\nhave been consumed in demonstrating that fact.\\nThe second lesson is that a brain is necessary\\nto the rapid development of life and intelligence.\\nThe table of time percentages shows that progress\\nis exactly proportioned to brain development. Thus,\\nthe primordial epoch, or age of brainless animals,\\noccupied more than one half of the whole time.\\nThat is to say, in the absence of a brain it required\\n53.6 per cent of the time that has elapsed since the\\nappearance of the monera to develop the animal\\nkingdom up to the lowest of the vertebrata.\\nThe next epoch was the age of fishes and they\\nbeing endowed with brains, the rate of development\\nwas correspondingly increased. But a little over\\nthirty-two per cent of the time was consumed in\\ndeveloping from them the amphibia and the reptiles.\\nIt was a long-drawn-out epoch compared with those\\nthat followed, but it was a decided improvement\\nover the one that preceded it. The brains of fishes\\nare not very highly developed or speciahzed, but\\nthe table of percentages shows that they were a\\ndecided improvement upon no brains at all. The\\nbest evidence of that is that they were capable of\\ndevelopment, and this is shown by the fact that the\\nmore highly endowed fishes sought fresh fields and\\npastures new by making occasional incursions upon\\ndry land. From these were developed the amphibia\\nand the whole reptilian race.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0112.jp2"}, "113": {"fulltext": "EVOLUTION AND THE OBJECTIVE MIND. Ill\\nThe age of reptiles, as shown by the table, con-\\nsumed but a little over eleven per cent of the time\\nin developing the mammalia.\\nThe mammalian age, in turn, decreased the per-\\ncentage in a still greater proportion, consuming but\\na little over two per cent of the whole time in\\ndeveloping up to man.\\nLastly, the age of man embraces but one-half\\nper cent of the whole time since organic life ap-\\npeared upon the earth and this includes the glacial\\nperiod and the post-glacial period.\\nIt is obvious that if we should segregate the period\\nof culture, or historic period, from that of prehistoric\\nman, we should find that the percentage of duration\\nof the historic period was but an infinitesimal part\\nof one per cent of the whole.\\nWe are now, in some measure, prepared to appre-\\nciate the part which the brain has played in the\\ndevelopment of organic and intellectual life on this\\nplanet for we have seen that, since it became a\\npart of the equipment of organic life, it has accel-\\nerated the progress of evolutionary development in a\\ngeometrical ratio. It has, moreover, changed the\\noriginal significance of the law of survival of the\\nfittest. Thus, before a brain was evolved, fitness\\nto survive was wholly a matter of physical strength\\nor development. After the development of the\\nbrain, sagacity became the most potential factor in\\nthe problem of survival and from the time when the\\nmost highly developed fishes began to seek safety in\\na new environment, by crawling out of their native\\nelement and taking refuge upon the dry land\\n(amphibia), until man appeared upon the earth,", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0113.jp2"}, "114": {"fulltext": "112 THE DIVINE PEDIGREE OF MAN.\\nsagacity has been a factor of constantly increasing\\npotency in the survival of the fittest. Man is so\\nfar advanced in the scale of being that he is com-\\nparatively independent of environment, or rather he\\nis able to create his own environment; and physical\\nstrength is the least in importance of the factors in\\nthe problem of survival.\\nThese, however, are trite sayings and are matters\\nof common observation. What concerns us most, for\\nthe purposes of this argument, is the process by\\nwhich this development was brought about, and the\\nconclusions derivable from a study of that process.\\nIn pursuing this study I hope to find a solution of\\nseveral problems that have perplexed the scientific\\nmind, among which are the following\\nFirst, what is the real office and function of the\\nbrain in organic life?\\nSecondly, when do animals begin to exercise the\\npowers of reason?\\nThirdly, what is the potential factor in the devel-\\nopment of secondary instincts?\\nIn discussing these questions I shall first postulate\\ncertain things regarding the functions of the brain,\\nleaving some of their verifying facts to be developed\\nin the discussion of the remaining questions, and re-\\nferring the reader back to some of the preceding\\nchapters for other proofs of my postulates.\\nI assume, then, that the brain is simply a physi-\\ncal organ, possessing but one distinctive power or\\nfunction, namely, the faculty of inductive reasoning.\\nIt was evolved in response to the necessities of a\\nphysical environment; and the specific office of the\\nintellectual faculty, or mind, of which it is the organ,", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0114.jp2"}, "115": {"fulltext": "EVOLUTION AND THE OBJECTIVE MIND. II3\\nis that of a guide to its possessor through the manifold\\nmazes of that environment. This intelHgence, which\\nhas been denominated the objective mind, apparently\\ndoes not constitute an integral part of the primary\\nintelligence, or subjective mind, although it often\\nacts in perfect synchronism with it.\\nAs I have already pointed out, the subjective\\nmind, under and by virtue of the law of suggestion,\\nis incapable of independently carrying on the process\\nof induction. It has, however, the faculty of deduc-\\ntion in potential perfection. It must, therefore, take\\nits premises from an extraneous source. The reason\\nfor this apparent limitation of mental power will\\nmore fully appear as we proceed. In the mean time\\nit must suffice to say that the subjective mind does\\nnot appear to have originated on this earthly plane,\\nnor does it appear that this plane of existence is its\\nfinal goal. Its first manifestation on the earthly\\nplane revealed a far higher power than that of induc-\\ntion, and the world has named it instinct. Its\\nhigher manifestations are called intuition. As I\\nhave already pointed out, they are identical, differing\\nonly in degree. It is the power of immediate per-\\nception of laws or general principles, and it is ante-\\ncedent to, and independent of, reason or experience\\nor instruction. Induction is but another method of\\nascertaining general laws or principles. This it\\naccomplishes by the slow and laborious process of\\ngathering facts of observation or experience. It\\npossesses the faculty of discrimination between what\\nis real and what is apparent, and of estimating the\\nvalue and pertinency of all the facts of its environ-\\nment. Hence its adaptation to an imperfect envi-\\n8", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0115.jp2"}, "116": {"fulltext": "114 THE DIVINE PEDIGREE OF MAN.\\nronment, such as sentient creatures are compelled to\\nconfront in this world, an environment that is\\nfilled with snares and pitfalls, physical and moral,\\nenemies to life and foes to progress an environment\\nof error, falsehood, and uncertainty in short, a world\\nthat is in a formative state, just emerging from prim-\\nitive conditions, physical, mental, and moral. Obvi-\\nously the one mental faculty adapted to cope with\\nthe exigencies of such an environment is that of\\ninductive reason, the faculty of discrimination, the\\nfaculty that enables its possessor to arrive at funda-\\nmental truth by a process of systematic analysis of\\nfacts and appearances, of proving all things, and\\nholding fast only to that which is good.\\nThe subjective mind does not possess that faculty\\nfor the reasons that, as I have before remarked,\\n(i) it apparently had its origin in another and a\\nhigher plane of existence; and (2) it is apparently\\ndestined, ultimately, to return to its native realm.\\nI shall assume, provisionally, this to be the correct\\nhypothesis, reserving the proofs for their proper\\nplaces in subsequent chapters of this book. In the\\nmean time it must also be assumed, subject to subse-\\nquent verification, that the environment of the ulti-\\nmate home of the human soul is perfect. That is\\nto say, it is a realm of truth, a realm where no false-\\nhood or false appearances beset the minds of its\\ninhabitants. It is obvious, therefore, that the faculty\\nof induction would be superfluous in a realm where\\nnothing but truth is in evidence. Nevertheless a\\nfaculty adapted to such conditions is required and\\nthat faculty we find existent in the subjective mind\\nof man, namely, that of intuition, the faculty of", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0116.jp2"}, "117": {"fulltext": "EVOLUTION AND THE OBJECTIVE MIND. 1 15\\nimmediate apprehension of fundamental truth, ante-\\ncedent to, and independent of, reason, experience,\\nor instruction.\\nNow, it is axiomatic that nature never creates a7t\\nunnecessary or a superfluous mental faculty It follows\\nthat the faculty of intuition, since it is limited and\\ncircumscribed in this world by the law of suggestion,\\nmust reach the full fruition of its powers in some\\nhigher plane of existence.^\\nIt is also axiomatic that nature never fails to create\\nor evolve such mental faculties as are necessary to\\nadapt sentient creatures to their environment.\\nThe history of organic and mental evolution amply\\nverifies this proposition. Thus, the primary intelli-\\ngence amply sufficed for the first stages of develop-\\nment, that is, during practically the whole of the\\nprimordial epoch. This, as we have seen, was the\\nage of skull-less animals and seaweed forests. During\\nthe whole of this epoch the inhabitants of our planet\\nconsisted exclusively of aquatic forms. At least,\\nsays Haeckel, no remains of terrestrial animals or\\nplants dating from this period have as yet been\\nfound. A few remains of land-dwelling organisms\\nwhich are sometimes referred to the Silurian period,\\nare Devonian. Vegetable life capable of sustaining\\nanimal existence had not yet appeared upon the dry\\nland. There was necessarily but little variation in\\nthe aquatic environment; and there was nothing,\\ntherefore, to facilitate or incite a rapid development\\nof either organic or mental life. As a consequence,\\n1 For a full discussion of this particular branch of the subject, see\\nA Scientific Demonstration of the Future Life. It is incidentally\\nmentioned here to complete the present argument.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0117.jp2"}, "118": {"fulltext": "Il6 THE DIVINE PEDIGREE OF MAN.\\nthe primary instincts being alone developed, the\\nprocess was slow. Nevertheless, there was progress\\nmade, and at the close of the primordial epoch the\\nlowest of the vertebrate ancestors of man appeared\\nand a brain began to be evolved.\\nIt was the7i that animals began to reason. It was\\nthen that the faculty of induction became a potential.\\nIt was a long time before it was so far developed as\\nto leave a record of its existence; but the time came\\nat last, and the first phenomenal manifestation of\\nthat power that left an impress visible to science\\nwas when the most highly endowed fishes began to\\nseek release from their native environment by making\\nincursions upon dry land, and thus gave rise to the\\namphibian class. It was then that secondary instincts\\nbegan to be developed. That is to say, it was then\\nthat intelligent acts began to be performed which\\neventually were converted into instincts (Darwin).\\nBefore entering upon the discussion of that branch\\nof the subject, however, let us briefly examine the\\nessential character of the process of induction as it\\nwas and is manifested in the lower animals.\\nInductive reasoning, as every one knows, when\\nconsidered as a distinctive faculty or power of the\\nhuman mind, consists in collecting, classifying, and\\nanalyzing the facts of observation and experience,\\nfor the purpose of ascertaining the general law or\\nprinciple underlying the series of facts under con-\\nsideration. It is the faculty of discrimination. It is\\nthe power of adaptation to environment; and this is\\ntrue whether it is manifested in man or in the lower\\nanimals. And it may be set down as axiomatic\\nthat, other things being equal, the power of adapta-", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0118.jp2"}, "119": {"fulltext": "EVOLUTION AND THE OBJECTIVE MIND. 1 17\\ntion to environment is exactly proportioned to the\\ndevelopment of the faculty of induction. An animal\\nwithout a brain will perish in a changed environment.\\nMan alone possesses the capacity to adapt himself to\\nthe extremes of environmental conditions; for he\\nalone has the power to modify existent conditions or\\nto create new ones for himself. Between these two\\nextremes there exist a thousand grades of adaptive\\ncapacity, but, as before remarked, the grade is\\ndetermined by the development of the faculty of\\ninduction.\\nThe simplest way to explain what I mean by\\ninduction in the lower animals is to contrast the\\nfunctions of the objective and subjective minds as\\nthey are manifested in all grades of mental capacity.\\nI have already shown that the subjective mind of\\nman is constantly amenable to control by suggestion.\\nHypnotists describe the effect upon a hypnotized\\nsubject as monideaism. That is to say, the sub-\\nject is dominated by one idea to the exclusion of all\\nother ideas that are antagonistic to the one embraced\\nin the suggestion that has been made to him. That\\nidea is accepted by his subjective mind as the fun-\\ndamental law pertaining to the subject-matter of the\\nsuggestion and he proceeds to reason deductively\\nfrom that supposed fundamental to all the conclu-\\nsions legitimately derivable therefrom. All other\\nfacts, especially those which antagonize the domi-\\nnant idea or suggestion, are ignored. This is true\\nwhether the suggestion is true or false. It is obvious\\nthat, if the suggestion is false, the deductions will\\nlead to the grossest error; although they may be\\nperfectly logical in themselves. It is also obvious", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0119.jp2"}, "120": {"fulltext": "H8 THE DIVINE PEDIGREE OF MAN.\\nthat, when the suggestion is true, the prodigious\\npower of correct deduction, which is characteristic\\nof the subjective mind, enables it to grasp and assim-\\nilate all that there is of truth deducible from the sug-\\ngestion. Hence it is that, in an environment of\\ntruth, the subjective mind is never led astray; for\\nits power of intuitive perception of the laws of its\\nbeing and environment always insures truthful sug-\\ngestions; and its power of potentially inerrant deduc-\\ntion insures correct conclusions.\\nBut the physical world does not afford such an\\nenvironment; and false suggestions in every con-\\nceivable form continually beset every sentient crea-\\nture. Hence the necessity of investing the animal\\nkingdom with a faculty adapted to such an envi-\\nronment. Hence the evolution of the brain, with its\\ncapacity for induction, its faculty or power of dis-\\ncrimination, its ability to consider more than one fact\\nor appearance at a time and to estimate their re-\\nspective weights and values. And this is inductive\\nreasoning, whether it is manifested in the scientist,\\nwho collects a vast congeries of facts and classifies\\nand weighs them with the intelligence born of culture\\nand experience, or in the animal which is only ca-\\npable of comprehending two facts at a time and weigh-\\ning their respective values.\\nThis, then, is the primary distinctive difference be-\\ntween the two minds. The subjective mind considers\\nbut one fact or suggestion at a time. It accepts that\\nfact, or that apparent fact, or suggestion of fact, as\\ntrue, and it acts accordingly. This is what is known\\nto science as the law of suggestion. On the\\nother hand, the objective mind is capable of con-", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0120.jp2"}, "121": {"fulltext": "EVOLUTION AND THE OBJECTIVE MIND. II9\\nsidering two or more facts, or suggestions of fact,\\nand of exercising a discriminating judgment between\\nthem. It is the difference between instinct or intui-\\ntion and induction. In an environment of truth the\\nfirst is inerrant. In an environment of uncertainty\\nthe second becomes necessary. The history of or-\\nganic evolution shows that whatever was found to be\\nnecessary to the conservation of animal life was event-\\nually evolved in response to that necessity. Accord-\\ningly, when a supplemental faculty of mind became a\\nnecessity, a new physical organ was evolved, the\\nfunction of which supplied the deficiency and gave\\nto animal life a fresh impulse in the direction of pro-\\ngressive development. The conclusion seems obvi-\\nous and irresistible that it was when the brain was\\nevolved that animals began to reason, that is, to\\nreason by the process of induction and that it was\\ndue to the development of that faculty, and in exact\\nproportion to that development, that the constantly\\naccelerated ratio of evolutionary progress was due.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0121.jp2"}, "122": {"fulltext": "CHAPTER VI.\\nTHE PROCESS OF EVOLUTION.\\nObjective Mind educates the Subjective Mind. Hence the Instinct\\nof Animals is exactly proportioned to their Intelligence.\u00e2\u0080\u0094\\nAuthorities cited. Progressive Mental Evolution brought about\\nby Development of Secondary Instincts. Romanes on Primary\\nand Secondary Instincts. The Latter brought about by Natural\\nSelection. The Absurdity of that Theory illustrated. The Gen-\\neral Theory of Natural Selection accepted with Reservations,\\nbut it is overloaded to an Absurd Degree. Lamarck s Theory\\nof Appetency also accepted with Qualifications. The Two\\nTheories Complementary. Further Illustration of the Absurdity\\nof ascribing Primary Instincts to Natural Selection. \u00e2\u0080\u0094A Logical\\nAxiom, Never needlessly multiply Causes. Primary and\\nSecondary Instincts defined. They accord with the History of\\nOrganic Evolution. New Environmental Conditions reveal\\nNew Dangers. These are at first intelligently overcome.\\nHabit converts the Acts into Instincts which are then inherited.\\nNatural Selection not an Original Cause of New Species.\\nStrictly speaking, it is not a Law of Nature. Survival of the\\nFittest an Incident, not a Law. It is an Effect of other\\nCauses. Natural Selection not the Origin of Species. Natural\\nSelection is the Theory of Chance. It is Atheistic in its Last\\nAnalysis. Lamarck s Theory. It is a Necessary Factor in any\\nComplete Theory of Evolution. Structural Changes due to\\nNew Instinctive Impulses. The Latter due to Brain Develop-\\nment. Brain Development due to constantly Increasing Com-\\nplexities of Environment. This is True of Man as of the Lower\\nAnimals. Each Individual Intelligence is the Sum of all Ances-\\ntral Instincts plus its Objective Intelligence.\\nIT will not be disputed that the evidence thus far\\nadduced points clearly to the conclusion that the\\nobjective mind the mind of which the brain is the\\norgan is a potent agency in the progressive de-", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0122.jp2"}, "123": {"fulltext": "THE PROCESS OF EVOLUTION. 121\\nvelopment of animal intelligence. It remains to ex-\\namine the process by which this development has\\nbeen brought about.\\nIt has already been shown that the objective mind\\nis the educator of the subjective mind. It is fitted\\nfor that office by virtue of the fact that its power of\\ninductive reasoning qualifies it to act intelligently in\\nan imperfect environment, for it possesses the fac-\\nulty of judicial discrimination. In saying this I must\\nnot be understood as affirming that the objective\\nmind performs its function of induction to the ex-\\nclusion of instinct. I am not of those who believe,\\nwith Cuvier, that instinct and intelligence stand in an\\ninverse ratio with each other. Darwin, and other\\nmodern biologists, agree, with Pouchet, that no such\\ninverse ratio exists. On the contrary, as the latter\\npoints out, those insects which possess the most\\nwonderful instincts are certainly the most intelli-\\ngent. Again, Darwin shows that in the verte-\\nbrate series the least intelligent members, namely,\\nfishes and amphibians, do not possess complex in-\\nstincts and amongst mammals the animal most re-\\nmarkable for its instincts, namely, the beaver, is highly\\nintelligent. In fact, I do not know of a modern\\nbiologist who does not now admit that animals pos-\\nsessing the most complex instincts invariably possess\\na correspondingly high order of objective intelligence.\\nI make these references for the reason that, as far as\\nthey go, they bear me out in what I shall proceed to\\n1 Revue des Deux Mondes, February, 1870, p. 690.\\n2 Descent of Man, p. 67.\\n8 See also The American Beaver and his Works, by Morgan,\\n1868.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0123.jp2"}, "124": {"fulltext": "122 THE DIVINE PEDIGREE OF MAN.\\nshow; and that is that complex instincts and intelli-\\ngence are exactly proportioned to each other in all\\nthe broad realm of sentient life, beginning with the\\nanimal in which a brain was first developed and end-\\ning with the most highly endowed human being.\\nThis is true for the simple reason that high intelli-\\ngence and complex instincts sustain a causal relation\\nto each other. That is to say, in any given class or\\nspecies, the more highly developed the objective\\nmind becomes, the more complex become the in-\\nstincts; for the former is the cause of the latter.\\nAnd this is brought about solely by the development\\nof secondary instincts.\\nIn order to make myself clearly understood in this\\nconnection, I must revert to what has already been\\nsaid in relation to the distinction between primary\\nand secondary instincts as laid down by Romanes and\\nothers. Not that I agree with Romanes as to the ori-\\ngin of primary instincts, for his doctrine relegates the\\nwhole question to the realm of chance; but his gen-\\neral statement of the origin of secondary instincts is\\nobviously correct as far as it goes. He explains\\ntheir origin as follows By the effects of habit in\\nsuccessive generations, actions which were originally\\nintelligent become, as it were, stereotyped into per-\\nmanent instincts.\\nThis is what Lewes calls the lapsing of intelli-\\ngence, a term that is liable to mislead in the\\nabsence of explanation. The meaning is this After\\nan intelligent action has been performed for a certain\\nlength of time it is converted into an instinct, and as\\n1 See Mental Evolution in Animals, p. 177. 2 j^id.\\n8 Problems of Life and Mind.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0124.jp2"}, "125": {"fulltext": "THE PROCESS OF EVOLUTION. 1 23\\nsuch it is transmitted by inheritance, and succeeding\\ngenerations perform the action automatically, that\\nis, without inteUigence. The intelligence has\\nlapsed.\\nAs before remarked, I accept Romanes general\\nstatement of the origin of secondary instincts, or\\nrather his definition of such instincts, because it is\\nobviously correct. He does not, however, make the\\ndistinction quite clear between primary and secondary\\ninstincts, as he defines the former; nor does he give\\nus any clue whatever leading to a knowledge of the\\ntime when or the means by which secondary instincts\\nbegan to be developed. His want of clearness of\\ndistinction between the two classes is well illustrated\\nin his selection of an illustration of the origin of\\nprimary instincts.\\nIn order that I may be sure to do no injustice to\\nthe learned author, I will quote the entire passage\\nrelating to the origin and development of primary\\ninstincts\\nThe first mode of origin consists in natural selection,\\nor survival of the fittest, continuously preserving actions\\nwhich, although never intelligent, yet happen to have been\\nof benefit to the animals which first cha?tced to perform\\nthem. Thus, for instance, take the instinct of incubation.\\nIt is quite impossible that any animal can ever have kept\\nits eggs warm with the intelligent purpose of hatching out\\ntheir contents so we can only suppose that the incubating\\ninstinct began by warm-blooded animals showing that kind\\nof attention to their eggs which we find to be frequently\\nshown by cold-blooded animals. Thus, crabs and spiders\\ncarry about their eggs for the purpose of protecting them\\nand if, as animals gradually became warm-blooded, some", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0125.jp2"}, "126": {"fulltext": "124 THE DIVINE PEDIGREE OF MAN.\\nspecies, for this or for any other purpose, adopted a\\nsimilar habit, the imparting of heat would have become\\nincidental to the carrying about of the eggs. Consequently,\\nas the imparting of heat promoted the process of hatching,\\nthose individuals which most constantly cuddled or brooded\\nover their eggs would, other things equal, have been the\\nmost successful in rearing progeny and so the incubating\\ninstinct would be developed without there ever having been\\nany intelligence in the matter (The italics are mine.)\\nIt is difficult to see how the learned author is\\nenabled to arrive at the conclusion that there never\\ncould have been any Intelligence in the matter, in\\nview of the fact that the steps involved in the educa-\\ntion of the animal, as he describes that process, pre-\\nsuppose a long series of intelligent observations as\\nto the best conditions of successful incubation, fol-\\nlowed by the intelligent adoption of the plan that\\nhad proved to be productive of the best results, and\\nthe subsequent stereotyping of that process into per-\\nmanent Instincts. It is obvious that the series of\\nobservations and experiments required by this variety 1\\nof the theory of natural selection would have\\nInvolved the exercise of far higher inductive powers\\nthan were employed In formulating the theory. The\\nIntense absurdity of the latter can be fully appreci-\\nated only when we reflect that the eggs of warm-\\nblooded animals require a definite time for incubation,\\nduring which time they must be kept at a given tem-\\nperature continuously. Any great or long-continued\\nlapse from continuity in the temperature is necessa-\\nrily fatal to the life within the g- This law was in\\nexistence at the time when the supposed series of\\n1 Op. cit. p. 177.", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0126.jp2"}, "127": {"fulltext": "THE PROCESS OF EVOLUTION. 125\\nobservations was being conducted. Every ^^g that\\nwas hatched during that time was, therefore, sub-\\njected to the necessary conditions of continuous heat.\\nIn the mean time the experimenters in various de-\\ngrees of coddling and brooding must have died\\nwithout issue. And it is obvious that if they had\\nall been experimenters the class would have become\\nextinct with the first generation. The fact that they\\ndid not become extinct is demonstrative that some\\nof the eggs were subjected to the necessary continu-\\nous temperature at the very beginning, and that the\\nprocess has been kept up ever since.\\nThe only other supposition that could possibly\\naccount for the origin of the instinct of incubation\\non the theory of natural selection, is that the first\\nwarm-blooded animal that hatched a brood must have\\naccidentally sat on her eggs continuously during\\nthe necessary period of incubation, say three weeks.\\nThe word accidentally is advisedly used, for the\\nDarwinian theory of natural selection is the theory of\\naccident, the hypothesis of chance; and this is the\\ntheory which Romanes, in the passage above quoted,\\navowedly adopts as his explanation of the origin of\\nprimary instincts. His words are these\\n**The first mode of origin consists in natural selection,\\nor survival of the fittest, continuously preserving actions\\nwhich, though never intelligent, yet happen to have been\\nof benefit to the animals which first chanced to perform\\nthem.\\nIt is superfluous to remark that the supposition\\nthaf the process of incubation began by an acci-\\ndental sitting by the parent animal of, say, three", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0127.jp2"}, "128": {"fulltext": "126 THE DIVINE PEDIGREE OF MAN.\\nweeks duration, is in a very high degree improbable,\\nto employ no harsher expression in its characteriza-\\ntion. But the very last degree of improbability is\\nreached when we stop to consider all that is involved\\nin the theory of accidental incubation. Thus, the\\ncontinuity of the requisite temperature is presup-\\nposed, as any serious lapse would be fatal to the\\nembryo. This, in turn, involves a continuous sitting,\\nwhich would be fatal to the parent, and must there-\\nfore be dismissed as impossible. The only alter-\\nnate supposition is that the parent leaves the nest at\\nleast once a day to procure the necessary food to\\nsustain life. But this, in turn, involves the acci-\\ndental return to the nest, each day, in time to\\nprevent the eggs from getting cold. Again, if pre-\\nhistoric eggs required the same attention and ma-\\nnipulation that modern fowls find it profitable to\\nbestow upon those of current history, we must sup-\\npose that they required daily turning over in the\\nnest. This, of course, involves the supposition that\\neach of the first collection of prehistoric eggs was\\naccidentally turned each day for the required\\nperiod of incubation.\\nNor is this all; for this congeries of accidents\\nmust, of necessity, have been repeated by the next\\ngeneration, and the next, and so on for an indefi-\\nnite period, before the acts became stereotyped\\ninto permanent instincts. This, however, is inferen-\\ntial, since our learned author has not vouchsafed the\\ninformation as to how many repetitions of a favoring\\naccident are required to convert it into a permanent\\ninstinct. But he does tell us, what Darwin had\\npreviously laid down as a general principle, that", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0128.jp2"}, "129": {"fulltext": "THE PROCESS OF EVOLUTION. 127\\nintelligent actions, after being performed during\\nseveral generations, become converted into instincts\\nand are inherited, as when birds on oceanic islands\\nlearn to avoid man. If therefore it requires\\nseveral generations to convert an intelligent action\\ninto an inheritable secondary instinct, we have a\\nright to infer that it will require at least an equal\\nnumber of generations to convert an accident into\\na permanent primary instinct; a fortiori^ when it was\\ndeveloped, as Romanes assures us the instinct of\\nincubation was developed, without there ever\\nhaving been any intelligence in the matter.\\nBut as it is reasonably certain that no such\\nseries of accidents, with an indefinite number of\\nexact repetitions, ever did or ever could occur, we\\nare driven to the conclusion that the learned author\\nmust hold that the accidental experience of one\\nindividual will be sufficient to stereotype the in-\\nstinct and render it permanent; and this, too, in the\\nabsence of any intelligence whatever. But as that\\nis manifestly impossible in the absence of a very\\nhigh order of intelligence, it must be dismissed as\\nuntenable in fact, as well as inconsistent with the\\nlearned author s own premises. In point of fact, any\\nview that can be taken of the question from the\\nstandpoint of the theory of natural selection in-\\nvolves the predication of such a long series of\\naccidents that the mere enumeration of them is\\na reductio ad absurdum.\\nIn the mean time I must not be understood as\\nrejecting the general Darwinian doctrine of natural\\nselection. Much less do I reject the Lamarckian\\n1 Darwin, Descent of Man, p. 67.", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0129.jp2"}, "130": {"fulltext": "128 THE DIVINE PEDIGREE OF MAN.\\ndoctrine of appetency. Least of all do I sym-\\npathize with that spirit of partisanship that accepts\\n\u00e2\u0080\u00a2either theory to the exclusion of the other. They\\nare both required and much more besides in\\nany system of inductive philosophy that is capable\\nof accounting for all the facts of organic and mental\\nevolution.\\nWhat I object to is the attempt of materialism to\\noverload any one theory with burdens that -do not\\nbelong to it. It is in this spirit that I have ventured\\nto draw attention to one or two of the many reasons\\nfor rejecting the doctrine that primary instincts have\\ntheir origin in natural selection. The illustrations of\\nthe absurdity of that hypothesis might be multiplied\\nindefinitely were it worth while to do so. I have\\nused the instinct of incubation as an illustration\\nsimply because Romanes, by using it, tacitly admitted\\nthat it was best suited to his purpose. I will content\\nmyself with one more illustration.\\nThe instinct of reproduction is certainly a primary\\ninstinct. It was fully developed in the first uni-\\ncellular organism, else there never could have been\\na second unicellular organism and the process of\\nevolution of animal life would have ceased at the\\nvery threshold of sentient existence. The process of\\nreproduction by unicellular organisms is by fission\\nor segmentation. That is, the cell separates into\\ntwo equal parts, each of which is a complete cell,\\nendowed with all the attributes of the original cell.\\nNow, in order to account for the origin of the pri-\\nmary instinct of reproduction on the theory of natural\\nselection, we must suppose that an accident hap-\\npened to the original cell resulting in splitting it iu", "height": "3399", "width": "2046", "jp2-path": "divinepedigreeof01huds_0130.jp2"}, "131": {"fulltext": "THE PROCESS OF EVOLUTION. I2g\\ntwo in the middle. Then we must suppose that each\\nhalf gathered itself together, took account of stock,\\nand discovered accidentally, of course that\\nthere was enough left to constitute a quorum, so to\\nspeak, and to complete an independent organism.\\nThe subsequent steps by which this accident was\\nconverted into a permanent instinct I leave to be\\ndecided by those who believe that the theory of\\nnatural selection, or the hypothesis of chance, is a\\nsufficient explanation of all the phenomena incident\\nto the progressive development of the organic world.\\nIt is, hovv^ever, useless to waste time in showing\\nthe absurdity of supposing that the instincts of pri-\\nmordial unicellular organisms owed their origin to\\nnatural selection for I do not know that any biolo-\\ngist of prominence now seriously entertains that\\ntheory. The point I wish to make is that since some\\nprimary instincts of the most important character are\\ninherent in the mental organism of animals, there is\\nno valid reason for supposing that other primary\\ninstincts owe their origin to natural selection.\\nOne of the primary rules of scientific investiga-\\ntion is that we should neverneedlessly multiply causes.\\nThat is to say, where an adequate cause of any\\nclass of phenomena is known to exist we have\\nneither occasion nor logical right to seek other\\ncauses for the same or cognate phenomena. Now, we\\nknow that many of the primary instincts are inherent\\nin the mental organism of animals. It is unneces-\\nsary, therefore, to invoke any other theory to account\\nfor any primary instinct, at least until it is first\\nshown that the known cause is inadequate to explain\\nall the phenomena. Until, therefore, the contrary\\n9", "height": "3437", "width": "2074", "jp2-path": "divinepedigreeof01huds_0131.jp2"}, "132": {"fulltext": "I30 THE DIVINE PEDIGREE OF MAN.\\nis demonstrated, we may safely assume that the\\ninstinct of incubation in warm-blooded animals\\narises from the same irresistible impulse that impels\\nthe lower animals to the acts of reproduction or\\nnutrition, or any of the other acts necessary to self-\\npreservation. It may, in fact, be safely assumed to\\nbe a law of evolutionary development, in the absence\\nof proof or reason to the contrary, that every new\\nspecies evolved is endowed with primary, that is,\\ninherent, instincts adapted to its use and necessi-\\nties. Were this not true, each new species would\\nperish before natural selection could select.\\nI have dwelt at some length upon this branch of\\nthe subject for the reason that I desire to make the\\ndistinction clear between primary and secondary\\ninstincts. This has never been done heretofore;\\nand it seems probable that the unnecessary exploita-\\ntion of the theory of natural selection as an explana-\\ntion of the origin of some of the primary instincts\\nhas arisen from the want of a clear apprehension of\\nthis distinction. In point of fact, in the hazy atmos-\\nphere of the old psychologies, it was impossible to\\nperceive clearly the line of delimitation between\\nthe two classes of instincts. In other words, it was\\nimpossible, under the old psychology, to assign a\\nspecific, exclusive cause for the development of\\nsecondary instincts. This is the crucial question,\\nfor when that is known the distinction instantly\\nbecomes apparent.\\nI have quoted with approval Romanes very gen-\\neral statement of the origin of secondary instincts.\\nBriefly stated, it is that habit converts actions that\\nwere originally intelligent into permanent", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0132.jp2"}, "133": {"fulltext": "THE PROCESS OF EVOLUTION. I31\\ninstincts. But he does not tell us what was the\\nspecific agency that enabled animals to perform\\nintelligent actions that are so far distinct from\\nthe ordinary instinctive, automatic actions of\\nanimals that it requires generations of habitual\\nperformance to convert them into permanent in-\\nstincts. Obviously, there is a clear line of demarca-\\ntion somewhere between the two distinct classes of\\nactions; and that the classes are so divergent in\\ntheir nature, so antithetical in their characteristics,\\nthat it is impossible to refer them to a common\\norigin.\\nWhat that distinction is, the intelligent reader\\nwho has followed me thus far has already antici-\\npated. The following propositions will define my\\nposition with sufficient clearness to enable the\\nreader to perceive the significance of the facts\\nwhich will be adduced in this and in later\\nchapters:\\n1. Primary instincts are those which are inherent\\nin the mental organism of animals in their native\\nenvironment. They exist antecedent to reason,\\nexperience, or instruction, and are transmitted to\\nposterity by inheritance. They include all that\\nwere possessed by animals prior to the development\\nof a brain organism.\\n2. Secondary instincts all have their origin in\\nthat intelligence of which the brain is the organ,\\nand are the result of the reaction of that intelli-\\ngence upon a new or a changed environment.\\n3. They become permanent instincts after being\\nperformed for several generations, and are then\\ninherited, the same as primary instincts (Darwin).", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0133.jp2"}, "134": {"fulltext": "132 THE DIVINE PEDIGREE OF MAN,\\nIt will now be seen, by an examination of the facts,\\nthat the distinctions above made exactly accord\\nwith the history of organic evolution as set forth\\nby Haeckel and other great lights of evolutionary\\nscience.\\nNo such thing as a secondary instinct has been\\nshown to have existed prior to the advent of animal\\nlife upon dry land. A brain did not exist during\\nthe primordial epoch. During the next epoch a\\nbrain began to be developed, and, simultaneously\\ntherewith, fern forests appeared upon land, thus\\nrendering it habitable for animal life; and at the\\nsame time providing the material for the carbonifer-\\nous strata which now furnish our supplies of coal\\nand petroleum. And it is a significant fact that\\nit was during the carboniferous period that some\\nfishes began to accustom themselves to live upon\\nland, and thus gave rise to the amphibian class.\\nHere, then, are three coincidental facts of pro-\\nfound significance, namely: (a) the development of\\na brain; (b) the development of conditions favor-\\nable to the sustentation of animal life upon dry\\nland, and (c) the advent of the amphibian class,\\nthe earliest terrestrial and air-breathing animals.\\nNow, unless we rest content to adopt the hypothe-\\nsis of chance to account for these facts, we must\\ninfer, (i) that a brain was developed in response to\\na rapidly approaching necessity for a change of\\nenvironment; and {2) that such a change became\\npossible by the simultaneous development of (a)\\nterrestrial conditions rendering it possible for animal\\n1 The Evolution of Man, vol. ii, p. 13.\\n2 Op. cit.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0134.jp2"}, "135": {"fulltext": "THE PROCESS OF EVOLUTION. 133\\nlife to be sustained on dry land, and (b) a mental\\norganism capable of intelligently responding to\\nthose conditions.\\nAccordingly we find, as before remarked, (i) that\\na brain was developed during the second, or palaeo-\\nlithic epoch; (2) that during the middle palaeolithic\\nepoch, or carboniferous period, fern forests and air-\\nbreathing animals simultaneously appeared.\\nThis was the first step in brain development in\\nadvance of that of the fishes. It was a small step,\\nit is true, for the amphibia are but very little more\\nintelligent than their immediate ancestors but it was\\nthe beginning of a vastly more rapid development\\nthan was possible in a purely aquatic environment.\\nThe reader is again referred to the table in\\nChapter V., showing the percentages of time con-\\nsumed in the development of the various orders and\\nclasses of animals before and after the development\\nof a brain.\\nIt is obvious, at a glance, that the constantly\\nincreasing rapidity of development, as shown by the\\ntable, must be a fact of profound significance. And\\nwhen we consider it in connection with the general\\nprinciple laid down by Darwin and the other authori-\\nties quoted, that animals possessing the highest\\nintelligence have the most complex instincts, we\\nare prepared to understand the exact function which\\nthe brain performs in the development of animal\\nintelligence. We are also enabled to locate the\\ndividing line between primary and secondary in-\\nstincts, and to understand the process by which the\\nlatter are primarily developed, and finally become\\nfixed and inheritable attributes of the mind.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0135.jp2"}, "136": {"fulltext": "134 THE DIVINE PEDIGREE OF MAN.\\nThe following propositions are, therefore, pro-\\nvisionally submitted\\n1. The intelligent actions to which Darwin\\nand Romanes refer as the bases of secondary in-\\nstincts, are, in all cases, prompted by that intelli-\\ngence of which the brain is the organ, namely, the\\nobjective mind.\\n2. The inciting causes of the activity and con-\\nsequent development of the brain intelligence of\\nthe lower animals are changes of environmental\\nconditions.\\n3. It follows, (a) that all instincts possessed by\\nanimals prior to the development of a brain are\\nprimary instincts; (b) that all instincts originally\\npossessed by any given species are, in effect,\\nprimary instincts, even though the species itself\\nmay be the result of ancestral development of secon-\\ndary instincts, and (c) that animal intelligence is\\nnecessarily proportioned to complexity of environ-\\nmental conditions.\\nEnough has already been said to show, prima\\nfacie, that the first proposition is true; the table\\nalone presenting sufficient a priori grounds to sus-\\ntain that theory. If, therefore, the a posteriori\\nreasons point to the same conclusion, the question\\nmay be considered as settled. The three proposi-\\ntions will be considered together.\\nIn the first place, it is very evident that the slow\\nprogress of development during the primordial epoch\\nwas due to two causes, namely: (i) the purely\\naquatic environment, which allowed but little varia-\\ntion of conditions; and (2) the absence of brain\\ndevelopment, which alone is able to take intelli-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0136.jp2"}, "137": {"fulltext": "THE PROCESS OF EVOLUTION, 1 35\\ngent advantage of any variation in environmental\\nconditions.\\nThe second, or primary, epoch presented a new\\ncondition, in that vegetable life was developed on\\ndry land. But there was still only a limited variety\\nof environmental conditions. It was the age of fern\\nforests, a gigantic vegetal growth of practically\\none genus. It afforded a temporary refuge for\\nsome of the more highly endowed fishes, and hence\\nthe gradual development of the amphibia. But the\\nconditions on dry land at that time were even\\nmore monotonous than in the sea; and hence the\\ninconceivably slow progress of development of\\nanimal life and intelligence. It required, as the\\ntable shows, more than thirty-two per cent of the\\ntime consumed since the beginning of organic life\\non this planet, to develop the amphibia, or, rather,\\nto reach a higher order than the amphibia. In\\nother words, it required untold millions of years to\\nperfect that step in the process of organic evolution,\\nnotwithstanding the fact that it was taken in pursu-\\nance of an originally intelligent purpose, as dis-\\ntinguished from an instinctive impulse. It was, in\\nfact, when fishes began to accustom themselves to\\nlive upon dry land that the first step was taken in\\nthe development of a secondary instinct. It was\\nthe first intelligent action of the brain mind that\\nhas left its impress upon the organic world.\\nIt certainly was not a primary instinct that im-\\npelled a fish to abandon its native element even\\ntemporarily. It was an intelligent action, in pur-\\nsuance of an intelligent purpose. It was, moreover,\\nan enterprise of great pith and moment, and one", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0137.jp2"}, "138": {"fulltext": "136 THE DIVINE PEDIGREE OF MAN.\\nthat was deliberately taken, and often repeated,\\nthrough several generations, before it was stereo-\\ntyped into a permanent instinct. The theory of\\nnatural selection cannot be invoked to account for\\nthe beginning of that instinct; for it could not have\\nbeen the result of an accident. It is a matter of\\ncommon observation that when a fish is accidentally\\nthrown upon dry land he loses no time in working\\nhis way back to his native element and he is not\\nprone to repeat the experiment of his own volition.\\nThere could not, therefore, be the slightest tendency\\ntoward a hereditary transmission of terrestrial\\nhabits as the result of an accidental or enforced\\nsojourn upon dry land. The tendency, in fact,\\nwould be to reinforce the primary instinct which\\nimpels fishes to remain in their native element.\\nWe must therefore exclude accident, or the ele-\\nment of chance, as a possible factor in the develop-\\nment of that secondary instinct which brought into\\nbeing and perpetuated the amphibia.\\nIn making this exclusion we thereby also exclude\\nnatural selection, or survival of the fittest, as the\\ncause of the development of that particular genus.\\nAnd I may here remark, parenthetically, that natural\\nselection, or survival of the fittest, is not, properly\\nspeaking, the original cause of variation in, or\\norigin of, species. I do not deny that it is a factor\\nof the utmost importance; but it is not an original\\ncause. It is not even a law of nature, strictly\\nspeaking for natural law is properly defined as\\nthe uniform occurrence of natural phenomena in\\nthe same way or order under the same conditions.\\nThe term survival of the fittest does not describe", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0138.jp2"}, "139": {"fulltext": "THE PROCESS OF EVOLUTION. 1 3/\\na uniform occurrence of natural phenomena. On\\nthe contrary, it is made to cover a great variety of\\nphenomena, some of them of exactly opposite char-\\nacter to others. Thus, among animals, other things\\nbeing equal, those possessing the greatest strength\\nare the ones that survive. In some cases it means a\\nsurvival of the swiftest. Among the higher animals\\nit is often the most sagacious, as in man. Among\\nnations it was formerly a question of numbers and\\nthe physical prowess of the private soldier; and it\\nwas thus that the fittest to survive were the bar-\\nbarous hordes that destroyed the civilization of\\nancient Rome. In modern times the most skilful\\nmen behind the biggest guns are the survivors,\\nphysical strength being a factor of the least impor-\\ntance. As between savages and civilized men in\\ntimes of peace, the fittest to survive are those who\\nrequire the least area of land from which to draw\\ntheir sustenance. Thus, the North American Indian\\nrequired a vast territory to supply him with the\\nnecessary game to enable him to live; while his\\ncivilized neighbor could sustain himself in comfort\\non a few acres of land. But in war the modern\\nappliances of warfare place the savages at a disad-\\nvantage. As between different races living together\\nand sustaining peaceful relations, the fittest to sur-\\nvive may be the ones who can live and labor on the\\nleast or the cheapest food. Thus, the Chinaman,\\nwho can live on a handful of rice per day, once\\nthreatened to starve the American laborer to death,\\nand would have done so but for the passage of laws\\nrestricting Chinese immigration. In that case the\\ninferior race would have been the fittest, and he", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0139.jp2"}, "140": {"fulltext": "138 THE DIVINE PEDIGREE OF MAN,\\nwould have survived the wreck of our civilization.\\nBut, with the passage of that law, the conditions of\\nsurvival were instantly reversed; for our ability to\\nenforce that law depended upon our superior military\\nand naval strength, notwithstanding the disparity in\\nnumbers.\\nIt will thus be seen that the so-called law of\\nsurvival of the fittest is not a law of nature, but\\na condition, an incident, and not a primary cause.\\nIt is an effect of other and far deeper and more\\nimportant causes.\\nIn saying this, I must not be understood as seek-\\ning to eliminate natural selection or the survival of\\nthe fittest as a factor in the progressive development\\nof organic life. Far from it. That theory is indis-\\npensable in any hypothesis which seeks to account\\nfor the existence of the organic world on principles\\nof evolutionary development. What I wish to show\\nis, that the theory is overloaded with burdens that\\ndo not properly belong to it but, more particularly,\\nthat it is a condition the causes of which must them-\\nselves be accounted for on other grounds than those\\nset forth by Darwin and his followers.\\nAs before stated, theirs is the doctrine of chance.\\nEliminate that element from the Darwinian theory,\\nand there is little left of it. Not that I would\\nundertake to eliminate that factor entirely from the\\nprocess of evolutionary development. No one who\\nhas intelligently observed the progressive develop-\\nment of varieties of species among domestic animals\\ncan doubt the fact that the element of accident or\\nchance has entered very largely into the process.\\nAmong breeders of domestic animals this element", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0140.jp2"}, "141": {"fulltext": "THE PROCESS OF EVOLUTION. 1 39\\nis largely though not entirely eliminated by intelli-\\ngent artificial and sexual selection. But domesti-\\ncation itself is an accident that is to say, it is out\\nof the natural order, and the result of fortuitous\\ncircumstances.\\nWe may, therefore, give due credit to the element\\nof accident, and fortuitous changes of environment,\\nwhich is much the same thing, for a large part of\\nthe phenomena of variation of species. And we\\nmay also give the theory the benefit of the doubt in\\nmany cases where the question of the origin of\\nspecies is involved; since it is often difficult to\\ndetermine whether two given animals belong to\\ndifferent species or represent extreme variations of\\nthe same species. It will become evident, however,\\nas we proceed, that the element of chance is a less\\npotent factor in the origin of species than it is in\\nthe production of morphological variations; that it\\nis still less in the origin of genera than in that of\\nspecies; that, in short, the farther we go back in\\nthe history of organic evolution the less potent is\\nthe element of chance; and the more potent is the\\nelement of intelligence, that is, instinctive intelli-\\ngence, as a factor in the progressive development of\\nthe organic world.\\nNevertheless, we cannot wholly eliminate fortui-\\ntism at any given stage for it is obvious that many\\nchanges of environmental conditions may occur\\nwhich animal intelligence cannot have originated;\\ne. g., when a great cataclysm of nature segregates\\na genus or a species from the parent stock or its\\nnative environment.\\nThis is somewhat of a digression but it became", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0141.jp2"}, "142": {"fulltext": "I40 THE DIVINE PEDIGREE OF MAN.\\nnecessary in order to define clearly the issue\\nbetween fortuitism, which is the argument of\\nDarwin, Haeckel, and their followers, and the teleo-\\nlogical argument of which I am building the founda-\\ntion out of their own materials.\\nWith that class of reasoners chance is everything,\\nespecially eveiything of a causal nature. It is\\nveiled under a multitude of words of learned length\\nand scientific sound; but the last analysis of their\\nargument reveals chance as their ultimate as well\\nas their proximate cause. Thus, they assume that\\nit was a fortuitous juxtaposition and final union of\\ncertain chemical elements that produced a living\\norganism endowed with a mind (Haeckel). It was\\nfortuitism that developed the primary instincts\\n(Romanes). It was a series of accidents that was\\nresponsible for the origin of species (Darwin).\\nIt v/ill now be seen that the whole trend and\\ntendency of their argument is to place organism in\\nadvance of intelligence, physical structure in\\nadvance of mind. The obvious reason for this atti-\\ntude is, that the clear, analytical mind of Darwin\\neasily foresaw that if it were once admitted that\\nmind sustained, in any degree whatsoever, a causal\\nrelation to physical structure, the admission, carried\\nto its legitimate conclusion, would make for teleology\\nor theism.\\nIt thus becomes obvious why Darwin so contemptu-\\nously rejected the Lamarckian doctrine of appetency,\\nwhich was, in a less clearly defined form, also held\\nby his own grandfather, Erasmus Darwin. The La-\\nmarckian theory is summed up with sufficient clear-\\nness for our present purpose by Geddes, in his article", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0142.jp2"}, "143": {"fulltext": "THE PROCESS OF EVOLUTION. 141\\non Variation and Selection in the Encyclopaedia\\nBritannica, in words following;\\nThe well-known theory of Lamarck laid special em-\\nphasis on function and environment for, though the sense\\nof need in association with suitable environment calls out a\\nsuccession of efforts, and so originates incipient structural\\nmodifications, it is to increased functioning that the in-\\ncrease of these modifications must be ascribed, while sim-\\nilarly disuse explains degeneration. Changed conditions\\nproduce new wants, nutritive and reproductive; hence\\nchanges in climate, or the like, change the organism by\\nchanging its habits. Rapid increase is checked by other\\norganisms the strongest and best armed for attack devour\\nthe weaker, and the less perfect genera are kept down by\\nthe more perfect.\\nIt will thus be seen that the gist of Lamarck s\\ntheory was that changes of physical structure are\\nbrought about in response to impulses from within,\\nwhich impulses arise from the necessities imposed by\\nenvironment. Lamarck illustrates the principle in\\nthe following words\\nI conceive that a gasteropod moUusk, which, as it crawls\\nalong, finds the need of touching the bodies in front of it,\\nmakes the effort to touch those bodies with some of the\\nforemost parts of its head, and sends to these every time\\nquantities of nervous fluids, as well as other liquids. I con-\\nceive, I say, that it must result from this reiterated afflux\\ntowards the points in question that the nerv^es which abut\\nat these points will, by slow degrees, be extended. Now,\\nas in the same circumstances other fluids of the animal flow\\nalso to the same places, and especially nourishing fluids,\\nit must follow that two or more tentacles will appear and", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0143.jp2"}, "144": {"fulltext": "142 THE DIVINE PEDIGREE OF MAN.\\ndevelop insensibly in those circumstances on the points\\nreferred to.\\nNow, if it be objected that such a process of growth\\nwould require very many generations to perfect the\\ntentacles of a gasteropod mollusk, it may well be\\nasked how long it would take to perform the same\\nfeat under natural selection? In other words, how\\nmany accidents of a similar character, occurring in\\nthe same family, in successive generations, would\\nbe required to endow a species permanently with\\ntentacles?\\nThe long neck of the giraffe has also been used to\\nillustrate the Lamarckian theory; the necessities of\\nits environment and the nature of its daily food re-\\nquiring that animal to reach to the higher branches\\nof trees in search of sustenance.\\nIn view of the facts that modern science has ex-\\nperimentally developed regarding the unlimited power\\nof the subjective mind of man over the functions,\\nsensations, and conditions of his body, it requires no\\neffort of imagination or of credulity, no soaring into\\nregions of speculative philosophy, to arrive at the\\nconclusion that the active agency of development\\nresides within all sentient creatures and that accident\\nplays but a very subordinate part in the process of\\norganic evolution.\\nVolumes might be filled with illustrative experi-\\nments made by scientists demonstrating the power of\\nthe subjective mind over the body its power of\\nmodifying function, increasing or decreasing the cir-\\nculation of the blood, of causing or allaying fevers,\\nof healing or of causing lesions, as in bloody stig-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0144.jp2"}, "145": {"fulltext": "THE PROCESS OF EVOLUTION. 1 43\\nmata (Bernheim), or of its power over diseases in\\ngeneral; but the reader must be referred to the\\ncurrent Hterature on the subject. It must suffice to\\nremark that the evidence is sufficient to warrant the\\nprovisional assumption that the subjective, or instinc-\\ntive, minds of animals have the power of so modi-\\nfying the structure of their bodies by constant\\nrefunctioning of particular parts, as to produce, in the\\ncourse of time, new organs adapted to the exigencies\\nof physical environment.\\nIf we reason from the ontogeny of the individual to\\nthe phylogeny of the species, the evidence becomes\\nconclusive in many instances. As this method of\\nreasoning is constantly insisted upon by the ablest\\nbiologists as being demonstrative, we will cite an\\ninstance in point. It is well known that some insects,\\na few batrachians, and many fishes possess the power\\nof changing their colors to conform to that of their\\nimmediate surroundings. This is done for the pur-\\npose of concealment from natural enemies; and the\\npower, especially among fishes, is wonderfully near\\nperfection. With some species a great variety of\\ncolors and color combinations seems to be at instant\\ncommand. Now, it is obvious that this power of in-\\nstantaneous change is brought about by an instinc-\\ntive impulse. It is an adaptation of means to ends\\nof so pronounced and varied a character that reflex\\naction cannot be invoked as an explanation. Rea-\\nsoning, therefore, from ontogeny to phylogeny, we\\nmust suppose that the faculty is the result of an\\ninstinctive impulse. And this is true whether we\\nclassify the instinct as primary or secondary. In\\nother words, the impulse which caused the necessary", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0145.jp2"}, "146": {"fulltext": "144 THE DIVINE PEDIGREE OF MAN.\\nstructural growth was from within and mind preceded\\norganism and function.\\nIt will thus be seen that the Lamarckian doctrine\\nof appetency is a necessary factor in any theory of\\nprogressive development of animal life that is com-\\npetent to explain all the facts. Neither the Darwin-\\nian theory of natural selection, nor the Lamarckian\\ndoctrine of appetency, is complete without the other.\\nThe latter, indeed, bears a causal relation to the\\nformer; and it explains all that the doctrine of nat-\\nural selection leaves unexplained. Moreover, appe-\\ntency is a law of nature. Natural selection is not.\\nNo amount of sophistry, no weight of great names\\nor authority, can invest a series of accidents with\\nthat dignity. Moreover, a series of accidents, how-\\never numerous or important, can neither cause nor\\nadequately explain the orderly, progressive develop-\\nment of anything, much less the evolution of a uni-\\nverse, or a planet, or of humanity. It requires a\\nlaw to do that; and to Lamarck is due the credit of\\nhaving made a partial discovery of that law.\\nIt will now be seen that the true relation which\\nLamarckism and Darwinism sustain to each other is\\nthis The law of appetency underlies the phenomena\\nof natural selection. This will be further elucidated\\nin subsequent chapters.\\nIt remains to explain the modus operandi of the\\nLamarckian law; and this brings us back to the\\npropositions set forth just before the beginning of\\nthis digression.\\nBriefly restated, the gist of the propositions is\\nthis: Progressive development of animal intelli-\\ngence, and concomitant structural changes, are", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0146.jp2"}, "147": {"fulltext": "THE PROCESS OF EVOLUTION. 1 45\\nprimarily due to the constant accretion of secondary\\ninstincts the latter being the result of the develop-\\nment of the brain intelligence, and this, in turn,\\nbeing due to a constantly increasing complexity of\\nenvironmental conditions. The latter clause of the\\nproposition will not be disputed after a moment s\\nreflection. It is a matter of common experience and\\nobservation that, other things being equal, the culture\\nand consequent progress of each individual depends\\nlargely, if not wholly, upon environmental conditions.\\nThe mute, inglorious Miltons who people the country\\nchurchyards differed from the author of Paradise\\nLost only because of the difference of environment.\\nThe farmer s son who forsakes the parental roof and\\nbecomes great and honored, who commands the\\napplause of listening senates or wades through\\nslaughter to a throne, may possess no more native\\ntalent than the brother who chooses to remain at\\nhome to break the stubborn glebe and inherit the\\nhomely joys and destiny obscure of his rude fore-\\nfathers. The difference is due to a changed environ-\\nment, whether the change be the result of accident,\\nor of necessity, or of deliberate choice. Be that as\\nit may, the fact remains that the greater complexities\\nof the new environment furnish the stimuli to that\\nculture which constitutes intelligent- adaptation.\\nThere are, of course, vast differences in the capacity\\nof individuals to adapt themselves to new environ-\\nments and it is this difference that determines the\\nquestion of survival of the fittest. In any event, it is\\nan impulse from within that constitutes the motive\\npower of progressional development.\\nThe same rules hold good in the realm of animal\\n10", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0147.jp2"}, "148": {"fulltext": "146 THE DIVINE PEDIGREE OF MAN.\\nlife. It is a change of environment that furnishes the\\nstimulus to mental growth; and consequently, the\\nmore complex the new environment the greater\\nthe stimulus and the more rapid the progress toward\\nintelligent adaptation to the new conditions. And as\\nit is with a man, so it is with an animal its ability to\\nadapt itself to, and to take intelligent advantage of,\\nnew environmental conditions, constitutes the effec-\\ntive factor in its progressive development.\\nNow, as the instinct of self-preservation is one of\\nthe two generic primary instincts common to all\\nsentient creatures, it follows that the salient features\\nof any new environment in which one of the lower\\nanimals finds itself, and which stimulate its mental\\nactivity, consist of new dangers to be encountered\\nand new methods of obtaining sustenance. These\\nconditions must be met intelligently, if at all success-\\nfully. The primary instincts which belong to the\\nanimal in its native environment are useless to it\\nwhen new dangers are encountered. In other words,\\nthe subjective mind, owing to its limitations, is not\\ncapable of coping with new conditions. But the\\nobjective, or brain, mind is specially adapted to that\\nexigency and as soon as it has learned the source\\nof danger. It intelligently avoids it in the future.\\nWhen this intelligent action has been performed for\\na few generations, it becomes converted into an\\ninstinct and is then inherited. Instances have already\\nbeen cited.\\nThis, then, is the way that secondary instincts are\\ncreated or evolved. It must be remarked,, in this\\nconnection, that old instincts are lost whenever the\\nconditions of a new environment render them no", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0148.jp2"}, "149": {"fulltext": "THE PROCESS OF EVOLUTION. 1 47\\nlonger useful, as in the case of animals that have been\\ndomesticated.\\nWe are now prepared to understand the full signifi-\\ncance of the geometrically increasing ratio of develop-\\nment of animal intelligence after a brain became a\\nfactor in the process of evolution. Each successive\\nepoch being distinguished by a constantly augment-\\ning fauna, the environment was correspondingly\\nincreased in complexity. As dangers multiplied, the\\ndifficulty of obtaining food increased, and the conse-\\nquence was that sagacity became a factor of constantly\\nincreasing importance. Even the larger carnivora,\\nwhose strength and ferocity rendered them irresistible\\nin open warfare, were compelled to resort to strategic\\nmeasures to secure their prey from among the\\nweaker but swifter or more sagacious animals. The\\nlatter were compelled to exercise their sagacity, not\\nonly in securing nourishment, but in constantly\\nguarding against dangers arising from contact with\\nother animals who were armed with superior weapons\\nof offensive and defensive warfare. Thus, it happens\\nthat, as Darwin declares, and all other intelligent\\nnaturalists admit (Cuvier excepted), animals possess-\\ning the most wonderful instincts are certainly the\\nmost intelligent.\\nIn the mean time the Lamarckian law prevailed,\\neach newly acquired instinct effecting a correspond-\\ning modification of physical structure, which, in the\\nfullness of time and amplitude of development, con-\\nstituted either new genera or new species. Incident-\\nally, natural selection tended to preserve those animals\\nwhich were the most highly endowed, physically or\\n1 Descent of Man, p. d^.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0149.jp2"}, "150": {"fulltext": "148 THE DIVINE PEDIGREE OF MAN.\\nmentally. In other words, the so-called law of\\nsurvival of the fittest is an incidental result of that\\nstruggle for life which followed the evolution of\\nantagonistic genera and species under the law of\\nappetency.\\nIt will thus be seen that mind was, in all cases,\\nantecedent to, and the cause of, structural changes.\\nIt must not be forgotten, however, that it was the\\nsubjective, or instinctive, mind that effected all pro-\\ngressive development, from the moneron to man.\\nThe objective, or brain, mind is, and always has been,\\nthe educator of the subjective mind. That is to say,\\nby its intelligent action in emergencies it constantly\\noriginated new or secondary instincts and these, in\\nturn, became a part of the subjective mental equip-\\nment of the animal, and, by inheritance, of the\\nspecies to which it belonged. In the mean time\\neach instinct, primary or secondary, continues to\\nform an inheritable part of the mental equipment\\nof a species as long as it is useful.\\nThe mental equipment, therefore, of each individual\\nanimal, other things being equal, comprises the sum-\\ntotal of all its ancestral instincts that remain useful,\\nplus its objective, or reasoning, intelligence. Hence\\nit is that the great bulk of the aggregate of ani-\\nmal intelligence consists of that consolidated, cor-\\nrelated congeries of primary and secondary instincts\\nwhich has been inherited from its ancestry, near and\\nremote.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0150.jp2"}, "151": {"fulltext": "CHAPTER VII.\\nRECAPITULATION.\\nInstincts of the Unicellular Organism. Its Impellent Energy.\\nThe Constant Force back of Evolution. The Law is Progress.\\nNature s Novum Organum. Useful Instincts a Permanent Her-\\nitage. Appetency the Effective Agency of Progressive Develop-\\nment. Every Mind Organism a Union of Elements of Conserva-\\ntion and Progress. The Immutability of Natural Law. The\\nsame Laws prevail in Organic and Mental, Moral and Spiritual\\nDevelopment. Primary Instincts the same in Animals and\\nMen. The same is true of Secondary Instincts. Instinct and\\nIntuition Identical. Emotions have the same Root and Origin.\\nReligious Worship a Filial Emotion, Animal Telepathy.\\nTelekinetic Energy, Objective and Subjective Memory differ-\\nentiated. In Men as in Animals the Increasing Complexities of\\nEnvironment the Spur to Progressive Development. In Men as\\nin Animals the Bulk of Intelligence is Subjective, The Ulti-\\nmate Ego is the Subjective Entity, All that is worth Preserv-\\ning in the Future Life resides in the Subjective Mind.\\nTHE salient features of the processes of organic\\nand mental evolution, thus far developed, may\\nbe summed up by way of recapitulation as follows\\nI. The unicellular organism, from which science\\ntraces the pedigree of man, possesses, in common\\nwith all other animals, what is generically termed the\\ninstinct of self-preservation. In other words, it\\npossesses the inherent, intuitional power or faculty of\\nperception, antecedent to reason or instruction, of the\\nessential laws of its being, including the law of pro-\\ngressive development.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0151.jp2"}, "152": {"fulltext": "150 THE DIVINE PEDIGREE OF MAN.\\n2. This instinctive perception constantly impels to\\nacts preservative of the individual and of the species,\\nincluding those which are promotive of improve-\\nment.\\n3. This instinctive impulse constitutes the constant\\nforce in nature which is the efficient cause of the\\nevolution of all genera and species.\\n4. This constant force is modified by environ-\\nmental conditions and hence the infinite variety\\nand number of genera and species.\\n5. The law, however, is progress; and hence there\\nwas a constant, though slow rate of progressive de-\\nvelopment during the primordial epoch, at the close\\nof which a brain was developed and the lowest of\\nthe vertebrata appeared.\\n6. When a brain appeared, it was literally a novum\\norganum a new organ of mentation and, true\\nto the Baconian nomenclature, it was the organ of\\ninductive reasoning; and this became the edu-\\ncator of instinct.\\n7. This education was carried on by the intelli-\\ngent performance of acts which were useful or\\npreservative, which acts were in process of time\\nconverted into instincts and then became the per-\\nmanent heritage of the species.\\n8. The objective, or brain, mind is, therefore, the\\nagency by which new emergencies are met and new\\ninstincts are developed and the subjective, or in-\\nstinctive, mind is the agency by which the new or\\nsecondary instincts are assimilated, retained, co-\\nordinated with other faculties, and thus made of\\npermanent benefit to the species.\\n9. In the mean time that primordial impulse which", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0152.jp2"}, "153": {"fulltext": "RECAPITULA TION. 1 5 1\\nhas been denominated appetency, and which is the\\neffective agency, par excellence^ of progressive de-\\nvelopment, is the inseparable concomitant, if not\\nindeed an integral element, of the instinct of self-\\npreservation and it is still as potential an element\\nof every subjective intelligence as it was when the\\nfirst group of amoebae united to form a multicellular\\norganism.\\n10. It follows that every animal intelligence unites\\nwithin itself the elements, not only for its own con-\\nservation, but for its progressive development; and,\\nall being faculties of the subjective mind, they are\\ntransmissible by inheritance, and are consequently\\nthe permanent endowment of the species to which\\nit belongs.\\n11. Again, as remarked at the close of the pre-\\nceding chapter, the mental equipment of each in-\\ndividual animal, other things being equal, comprises\\nthe sum-total of all its ancestral instincts, primary and\\nsecondary, that have remained useful, plus its objec-\\ntive, or reasoning, intelligence.\\n12. The foregoing considerations are at once ex-\\nplanatory and confirmative of the conclusion arrived\\nat by Pouchet and Morgan, and admitted by Darwin,\\nthat animals possessing the most complex instincts\\nare the most intelligent\\nWe are now prepared to take one step further in\\ntracing the processes of evolutionary development of\\nmind on this planet.\\nThat there is no variableness or shadow of turn-\\ning in the Great First Cause is an axiom that will not\\nbe disputed by the theologian who sees the hand of\\nGod in the processes of evolution, nor by the materi-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0153.jp2"}, "154": {"fulltext": "152 THE DIVINE PEDIGREE OF MAN.\\nalistic scientist who has convinced himself, by his\\npeculiar processes of induction, that the evolu-\\ntionary development of physical and mental organ-\\nisms is the result of a blind operation of correlate\\nforces inherent in matter.\\nNeither of them should, therefore, be incredulous\\nwhen he is told that the same laws and processes\\nthat developed the mental organism of animals, from\\nthe moneron to man, are the active agencies of\\nman s progressive development from primitive sav-\\nagery to the highest civilization, mental, moral, and\\nreligious.\\nI have already remarked upon the fact that the\\ngreat bulk of the intelligence of an animal is made\\nup of its accumulated ancestral instincts and pro-\\npensities the brain intelligence being merely a use-\\nful adjunct specially adapted to the exigencies of\\na physical environment. This is obviously true for\\ntwo reasons, namely, the comparatively limited brain,\\nor objective, intelligence of animals but especially\\nbecause all the primary instincts and propensities\\nwere inherited from the skull-less animals of the\\nprimordial epoch.\\nNow, if man is descended from the lower animals,\\nit follows that the same is true of him the only\\npossible difference being one of degree or of modifi-\\ncations resulting from environmental conditions. A\\nfew words will make my meaning clear.\\nThat the primary instincts are shared in common\\nby man and the lower animals, does not admit of\\nargument or dispute. These obviously belong to\\nthe primary intelligence, or the subjective mind,\\nthe mind that existed millions of years antecedent", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0154.jp2"}, "155": {"fulltext": "RECAPITULATION. 153\\nto the objective mind, of which the brain is the\\norgan.\\nThe same is necessarily true of the secondary\\ninstincts for they are but so many additions to the\\noriginal stock of primary instincts. All instincts,\\ntherefore, belong to the subjective mind.\\nIntuition, being but another name for a higher\\ninstinct, also belongs to the subjective mind; as also\\ndoes its concomitant faculty of potentially inerrant\\ndeduction.\\nThe emotions of man are obviously identical\\nwith the animal propensities of his lower ances-\\ntors; and as they antedate the brain, they are\\nnecessarily faculties of the subjective mind. The\\nhigher emotions of man being but the modified, edu-\\ncated, regulated, and purified emotions or propensi-\\nties of the lower animals, must all be classed as\\nfaculties of the subjective mind. Even the emotion\\nof religious worship finds its root and origin in the\\nintuitive recognition of the Divine Fatherhood.\\nThat the faculty of telepathy also belongs to the\\nsubjective mind has been amply demonstrated by\\nresearches in experimental psychology, notably those\\nof the Society for Psychical Research. Whether\\nanimals possess that faculty in such a degree\\nas to be able to communicate with each other,\\nand if so to what extent, are mooted questions among\\nscientists. It is, however, a well-established fact that\\nman can impress certain domestic animals telepathi-\\ncally. Be that as it may, it may be set down as\\naxiomatic that any faculty that is found to exist in\\nthe subjective mind of man necessarily existed,\\n1 See The Law of Psychic Phenomena, chapter ix.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0155.jp2"}, "156": {"fulltext": "154 THE DIVINE PEDIGREE OF MAN,\\npotentially at least, in the minds of his ancestry,\\nnear and remote. It is, in fact, upon this fundamen-\\ntal truth that the vitality of evolutionary processes\\ndepends.\\nTelekinetic energy, which has been variously des-\\nignated as psychic force (Sir William Crookes),\\nectenic force (Professor Thury), and telekinesis\\n(Professor Cowes), is demonstrably a power or faculty\\nof the subjective mind. This is true whether we\\nattribute its phenomena to the embodied or to the\\ndisembodied souls of men. This, I scarcely need to\\nremark, is the power to move ponderable bodies\\nwithout physical contact or mechanical agencies. I\\nshall have more to say of this force hereinafter. It\\nis mentioned here only to complete the list of sub-\\njective faculties as set forth in the tabular statement\\nin Chapter II., to which the reader is again referred.\\nIn the mean time I ask the reader to accept the state-\\nment, provisionally, that telekinetic energy belongs\\nwholly to the subjective mind.\\nI have reserved the faculty of memory for the last,\\nbecause it is shared by the objective mind. More-\\nover, it is the only faculty that is shared by the two\\nminds. But the points of differentiation are so nu-\\nmerous and so radical that they must be considered\\nseparately.\\nThe memory of the objective mind is merely the\\nconcomitant of induction, the latter being the only\\nfaculty belonging exclusively to the objective mind.\\nAs induction presupposes facts to reason from, its\\norgan is necessarily endowed with a memory. But,\\nlike every other physical organ, the brain has its\\nlimitations of power, and these are extended by", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0156.jp2"}, "157": {"fulltext": "RECA P ITU LA TION. 1 5 5\\nexercise and cultivation. Cerebral anatomists tell us\\nthat a new brain cell is created for every new objec-\\ntive experience. These cells, therefore, constitute\\nreceptacles for brain memories and their efficiency\\ndepends upon constant or frequent refunctioning. If\\nthat is neglected, the cell necessarily atrophies,\\nprecisely as every other physical organ atrophies\\nfor lack of exercise. Hence the so-called imperfec-\\ntion, or evanescent character, of the memory of the\\nobjective mind. Hence, also, the common obser-\\nvation that our stock of knowledge is measured\\nby what we remember and not by what we have\\nlearned.\\nThis is eminently true of both minds but as the\\nsubjective mind is not dependent for its continued\\nexistence nor for its efficiency upon any physical\\norgan or organism, its memory does not depend upon\\nthe continued refunctioning of brain cells, nor, indeed,\\nof those of any other physical organ. Its memory\\nis therefore an inherent power or faculty which defies\\nthe analysis of the physicist, and cannot be eliminated\\nwith the scalpel. The subjective mind, therefore, is\\nliterally the storehouse of memory, for it retains\\nand assimilates everything that the objective mind\\nacquires, besides much of what the latter has never\\nconsciously possessed.\\nNor are these all of the memorial possessions of the\\nsubjective mind. As we have already seen in dis-\\ncussing animal instinct, whenever an action becomes\\ninstinctive it is transmitted by inheritance to the\\nposterity of the animal, and it is retained as the\\nheritage of all future generations so long as it re-\\nmains useful to the species. This being true alike of", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0157.jp2"}, "158": {"fulltext": "I $6 THE DIVINE PEDIGREE OF MAN,\\nprimary and secondary instincts, it follows that the\\nsubjective, or instinctive, mind of each animal is a\\nstorehouse, not only of memories of individual\\nexperiences, but of all its ancestral experiences that\\nremain useful. That the same proposition is true of\\nman s subjective mind it needs no argument to sus-\\ntain. Nor must we lose sight of the correlative fact,\\nwhich all intelligent naturalists now admit, that the\\nhigher the intelligence of animals the more complex\\nare their instincts and that the same is necessarily\\ntrue of man. Then, when we reflect that the range\\nand complexity of man s instinctive intelligence are\\nconstantly augmented by the multiplying variations\\nof his environmental conditions incident to the pro-\\ngressive development of civilization, which in turn is\\nconstantly creating new wants and necessities of\\nexistence, physical, mental, moral, and spiritual, and\\nas constantly revealing correlative dangers to be\\navoided or overcome, we may begin to realize how\\ninfinitely complex must be the instincts of man when\\ncompared with those of the most intelligent of the\\nlower animals.\\nAgain, as with the lower animals, so with man,\\nacquired or secondary instincts, together with pri-\\nmary instincts, are transmitted by descent, and\\nremain as hereditaments of the species so long as\\nthey remain useful. It follows that with man as with\\nanimals, the subjective mind is the storehouse of\\nancestral memories; and when we add to these the\\nperfect memory of individual experiences and of\\nacquired knowledge, however superficially it may\\nhave been impressed upon the objective mind, we\\nmay begin to approach a realization of what a vast", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0158.jp2"}, "159": {"fulltext": "RECAPITULA TION. 157\\nstorehouse of latent memorial intelligence is the sub-\\njective mind of the average civilized man.\\nIt will now be seen that it is true of man as it is of\\nthe lower animals, that the great bulk of his intel-\\nligence is resident in the subjective mind. The\\npsycho-physical faculty of inductive reasoning con-\\nstitutes the only exception and that faculty, as I\\nhave often repeated, is simply a highly specialized\\nfaculty which is the function of a highly differentiated\\nphysical organ, and is especially adapted to serve as\\na temporary guide through the mazes of a physical\\nenvironment. But it is no more a permanent faculty\\nof the ultimate Ego than is any other physical func-\\ntion, and for precisely the same reason it would be\\nuseless in any other than a physical environment.\\nIn dealing with the subjective mind of man, there-\\nfore, we are dealing with all that goes to make up the\\nreal man, all, indeed, that could contribute to a per-\\nfect manhood in an environment of truth. We are\\ndealing with all of man that can possibly survive the\\ndissolution of the physical investiture, all that is\\nworth preserving for the future life. But it must not\\nbe forgotten that we are also dealing with an entity\\nwhose every faculty is essential, and is moreover\\nespecially adapted, to the existence of a disembodied\\nsoul in an environment of perfect truth.^\\nIt remains to inquire how this entity has been\\ndeveloped since man appeared. This inquiry will\\nnecessarily include the evolution of civilization from\\nsavagery, and incidentally of the evolution of man as\\na moral and religious being. This, of course, is a\\n1 For a full discussion of this branch of the general subject, see\\nA Scientific Demonstration of the Future Life.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0159.jp2"}, "160": {"fulltext": "IS8 THE DIVINE PEDIGREE OF MAN.\\nvast subject, to treat which exhaustively would re-\\nquire many volumes. I shall therefore be com-\\npelled to content myself with a brief generalization,\\nmy principal object being to state the general psy-\\nchological principles involved in the process of\\ndevelopment.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0160.jp2"}, "161": {"fulltext": "CHAPTER VIII.\\nTHE TWO GREAT GENERIC INSTINCTS.\\nThe Simplicity of Nature s Laws. Evolution no Exception. Two\\nInstincts responsible for all the Phenomena of Evolutionary\\nDevelopment. Self-Preservation and the Instinct of Evolution\\none Conservative, the other Progressive and Creative. Nat-\\nural Selection not a Law, but an Incident. Evolutionary\\nInstinct a Constant Force, It is also Altruistic in all its Im-\\npulses. Illustrations from Every-Day Life. Fallacies of the\\nOld Philosophies. They refer Everything to Instinct of Self-Pres-\\nervation. With them all Virtue or Benevolence a Sublimated\\nForm of Selfishness. Herbert Spencer s Philosophy of Utilitari-\\nanism. Pure Selfishness. Altruistic Acts the most Pleasur-\\nable, because in Harmony with the Strongest Instinct. Pri-\\nmordial Altruism. The Creative Energy Inherent in all Sentient\\nCreatures. Human Character determined by Relative Develop-\\nment of the Two Instincts. Altruistic Impulses Predominant in\\nthe World. Welfare of Future Generations the Incentive.\\nSchools, Colleges, Churches, and Eleemosynary Institutions, are\\nExamples. Altruistic Instinct Stronger than Instinct of Self-\\nPreservation, otherwise there could be no Progress. The most\\nAltruistic Governments the most Progressive, and the People the\\nmost Patriotic and Brave and Warlike and Humane. Progress\\ntoward Universal Altruism Constant and Rapid. Atavistic and\\nDegenerate Nations. Their Decadence. Central Ideas of\\nEvolutionists and Christian Theism harmonized. The Evolu-\\ntionary Instinct the Impellent Energy of Physical, Mental, Moral,\\nand Religious Progress.\\nIT is a common remark that the laws of nature\\nare simple to the last degree. This is literally-\\ntrue, at least in the sense that they can generally be\\nformulated in terms that are easily understood. The\\nlaw of organic evolution constitutes no exception to\\nthis rule. Indeed it furnishes one of the most strik-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0161.jp2"}, "162": {"fulltext": "I60 THE DIVINE PEDIGREE OF MAN.\\ning illustrations of it for it will be found upon the\\nlast analysis that every step in organic evolution,\\nevery advance in the evolution of civilization, every\\nstep in mental, moral, or spiritual development, are\\ndirectly referable to two primordial instincts. The\\nfirst is the instinct of self-preservation, and the second\\nis that to which the Lamarckian philosophers have\\ngiven the very inadequate title of appetency. The\\nterm was doubtless expressive of all that it was in-\\ntended to embrace but, for reasons which will appear\\nlater on, it is inadequate to express all that it implies.\\nI shall provisionally designate it as the evolutionary\\ninstinct, and define it as the instinct which impels the\\norganic world onward in the path of progressive\\ndevelopment. A moment s reflection will make it\\nclear that without such an instinct there could be no\\nreal progress in the organic world. The instinct of\\nself-preservation is merely the conservator of existing\\nconditions, and is destitute of a single impulse toward\\nprogress. It is purely self-regarding and conserva-\\ntive and with that alone as a motive force the pro-\\ncess of organic evolution would have been arrested\\nat the threshold of sentient existence. The monera\\nwould have remained in the mass for all time for in\\nthe absence of the progressive impulse there would\\nhave been no incentive to reproduction.\\nThe term evolution is expressive of a series of\\nprogressive changes, or a process of progressive\\ndevelopment. That it is a law of nature no one\\nwill gainsay. Being a law of nature, it presupposes\\na constant, impellent, antecedent force or energy\\ninherent in each individual organism that is. subject\\nto the law. The only possible alternative hypothe-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0162.jp2"}, "163": {"fulltext": "THE TWO GREAT GENERIC INSTINCTS. l6l\\nses are miracle and chance; and either one would\\nremove the subject-matter outside the domain of\\nlaw. The former, of course, cannot be considered\\nin a scientific treatise. The latter can only be\\ntreated as a possible factor; but it is merely inci-\\ndental and always subordinate. Accidents may, and\\nconstantly do, happen and an accident may modify\\nor control, favorably or otherwise, the orderly se-\\nquence of events naturally arising from a constantly\\noperative antecedent cause. But neither an acci-\\ndent nor the result of an accident, however fre-\\nquently the former may be repeated or however\\nuniform or beneficent may be the latter, can ever\\nbe elevated to the dignity of a law of nature.\\nThe same may be said of incidents happening in\\nthe regular course of things, for they are always\\nsubordinate to the main purpose. And this is the\\nbest that can be said of the so-called law of natural\\nselection, or the survival of the fittest. It is inci-\\ndental to the law of evolution it is not the law itsel\u00c2\u00a3\\nIt occurs in the natural order of progressive devel-\\nopment; but it does not, of itself, constitute the pro=\\ncess of development. It is, indeed, an indispensable\\nconcomitant of the process. But it is preservative,\\nnot causative.\\nThis, indeed, is all that Darwin himself claimed for\\nnatural selection. It implies only the preservation\\nof such variations as arise and are beneficial to the\\nbeing under its conditions of life, are his words.\\nThe rest was left to chance. Romanes adopts nat-\\nural selection as his theory of the origin of primary\\ninstincts, as I have pointed out in a previous chapter,\\n1 Origin of Species, p. 99.\\nII", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0163.jp2"}, "164": {"fulltext": "1 62 THE DIVINE PEDIGREE OF MAN.\\nand distinctly relegates everything to chance. As I\\nhave before intimated, I do not object to the theory\\nof natural selection when considered solely as the\\npreservative element of organic evolution. But the\\ntheory, as set forth by its author and his followers,\\npresupposes the variations, or structural changes,\\nto arise from chance, and not from any instinctive\\nimpulse due to the necessities of the being under\\nits environmental conditions. The Darwinian theory\\nis, therefore, conspicuously inadequate as an expla-\\nnation of the most important part of the process\\nof organic evolution. It is wholly negative in its\\ncharacter and scope, in that it fails to point out\\nthat positive, constant force or energy that could\\nalone entitle it to a place in the category of ascer-\\ntained laws of nature. This omission, as I have\\nalready repeatedly pointed out, is supplied by the\\nLamarckian doctrine of appetency, or, as I have\\ndesignated it, the evolutionary instinct.\\nThe theory of evolution, however, can be simpli-\\nfied to the last degree and rendered adequate to the\\nexplanation of all the facts by assuming the evolu-\\ntionary instinct to be simply correlative to the in-\\nstinct of self-preservation. The latter has been\\ngrievously overloaded by the philosophic world,\\nand forced to perform duties that were utterly for-\\neign to the purposes of its existence. By a system\\nof logical legerdemain it has been made to pose in\\nthe guise of altruism, whereas altruism is its abso-\\nlute opposite. It has been burdened with the care\\nof the family, the tribe, the state, and the nation,\\nand charged with the duty of promoting progress;\\nwhereas it is at best but the conservator of that", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0164.jp2"}, "165": {"fulltext": "THE TWO GREAT GENERIC INSTINCTS. 1 63\\nwhich ministers to self. It is, therefore, purely\\nnegative in its character; for it is utterly destitute\\nof that positive energy which makes for progress.\\nThat energy is supplied by the instinct of evolu-\\ntion. And it is only by including that as one of\\nthe primordial instincts, and as merely a concomi-\\ntant of the instinct of self-preservation, that a theory\\nof evolution can be formulated that will account for\\nall the facts.\\nThis instinct, broadly speaking, is the impulse\\ntoward improvement, as distinguished from the im-\\npulse to preserve. In the lower animals it was\\nexpended largely in the improvement of physical\\nstructure as a means of ameliorating the conditions\\nof environment. In man it lies at the root of all\\nefforts toward improvement and progress in every\\ndepartment of human activity. It is, in short, that\\nconstant, impulsive force or energy which renders\\nevery normal human being unsatisfied with present\\nconditions. Its absence in any field of human en-\\ndeavor leads to stagnation, arrested development,\\nsenile conservatism, and consequent atrophy. It\\nis the impulse that leads every man to accumulate\\nthe means, not only to better his own condition,\\nbut to give his children greater advantages than he\\nhimself possessed. Abnormally developed, it leads\\nto hoarding useless wealth without reference to pos-\\nterity. It is the impulse that leads the civilized\\nmunicipality, state, or nation to establish educa-\\ntional institutions for the benefit of posterity. It\\nis the impulse that leads to legislation for the\\nencouragement of enterprise and for the gradual\\nimprovement of moral and social conditions. Its", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0165.jp2"}, "166": {"fulltext": "l64 THE DIVINE PEDIGREE OF MAN.\\nabnormal development breeds those impractical re-\\nformers who, forgetting that the salient evils of\\nsociety are the expressions of the defects of com-\\nmon humanity as it exists for the time being, seek\\nto enforce their peculiar notions of morality by leg-\\nislation. It is the impulse that leads the enlight-\\nened nations of the earth to expand the area of\\nChristian civilization, and to extend to other less\\nfavored peoples the blessings of good government.\\nIn a word, it hes at the root of all missionary effort,\\nwhether of individuals, of societies, or of nations.\\nWithout further illustration it will readily be seen\\nthat this instinct may also be appropriately desig-\\nnated as the altruistic instinct for its every normal\\nmanifestation for the benefit of others, especially for\\nfuture generations.\\nIt is the concomitant of the instinct of self-preser-\\nvation but that they are not identical is evidenced\\nby the fact that one may be manifested to the exclu-\\nsion of the other. Thus, some insects end their lives\\nwith the act of reproduction while some fishes will\\ndevour their own offspring to satisfy their hunger if\\nnot prevented by their mates. Some men and wo-\\nmen will starve themselves for the sake of giving\\ntheir children an education and a start in life superior\\nto their own while others will starve their children\\nfor the sake of hoarding money for the gratification\\nof their own wants and appetence. In a word, the\\ninstinct of self-preservation is just what its designa-\\ntion indicates, and nothing more. It is conserva-\\ntive, not progressive it is preservative, not creative\\nit is selfish, not altruistic. Normally the two in-\\nstincts harmonize with beneficent results, for they", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0166.jp2"}, "167": {"fulltext": "THE TWO GREAT GENERIC INSTINCTS. 165\\nsupplement and balance each other; but under\\nabnormal conditions one may predominate to the\\nexclusion of the other.\\nIn the mean time philosophers and scientists have,\\nfrom time immemorial, conspired to overload the in-\\nstinct of self-preservation with burdens that do not\\nbelong to it. Thus, it is a common observation that\\nall human actions, in their last analysis, are prompted\\nby pure selfishness, the substratum of which is the\\ninstinct of self-preservation. By a subtle process\\nof reasoning they have sought to refer to that instinct\\nthe care of the parent for the child, the love of\\nhusbands and wives, the love of the patriot for his\\ncountry, the love of the philanthropist for humanity,\\nthe love of humanity for God. In short, they have\\nsought to eliminate every virtue from the human\\nsoul, or to degrade it to the dismal level of sordid\\nselfishness. Even Christian philosophers have some-\\ntimes been misled by the plausible character of the\\nreasoning, and some have adopted it on the score\\nof its primal simplicity. They have even sought\\nto show forth the wisdom of God in thus being able\\nto convert the most inherently selfish instinct into an\\ninstrument for the promotion of the purest altruism.\\nIt is a simple proposition, it is true, but to attempt\\nto demonstrate its truth logically involves a strain that\\nreason itself is not able to endure. One would sup-\\npose from such reasoning that God was limited in his\\nsupply of instincts, since one is made to subserve so\\nmany antagonistic purposes. Besides, if it is true\\nthat what we call altruism is but selfishness in another\\nform, it is still selfishness and not altruism. There-\\nfore altruism does not exist. The same is true of all", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0167.jp2"}, "168": {"fulltext": "1 66 THE DIVINE PEDIGREE OE MAN.\\nother so-called virtues, according to their reasoning.\\nTherefore virtue does not exist; and all the so-called\\nvirtues of the human soul are reduced, in their ulti-\\nmate analysis, to the level of that instinct that causes\\na cornered rat to fight for its life.\\nThis is a rough but truthful way of stating the\\nultimate conclusion of those philosophers who hold\\nthat the one instinct of self-preservation is sufficient\\nto account for all the phenomena of organic and\\nmental and moral evolution. Mr. Herbert Spencer\\nis, perhaps, the most illustrious example. This\\ngreat philosopher labors through many pages of\\nsubtle analysis to the conclusion that every altruistic\\nfeeling needs the corresponding egoistic feeling as\\nan indispensable factor. I do not quote this pas-\\nsage for the purpose of controverting his premises\\nor this specific conclusion for it is but another way\\nof saying that benevolent actions are productive of\\npleasurable emotions in the mind of the benefactor.\\nNobody can, or will, dispute that proposition for it is\\nbut a specific statement of a great truth, namely, that\\nto the normally constituted human being it is more\\npleasurable to do right than it is to do wrong. Hu-\\nmanity would be in a pitiable condition if the oppo-\\nsite were true that is, if every virtuous action were\\nproductive of painful instead of pleasurable emo-\\ntions. Doubtless many of them are but that is\\nmerely incidental to the process of evolutionary de-\\nvelopment, and not a general law. The law is that\\nthe normal human being derives more pleasure from\\ndoing right than he does from doing wrong. This\\nbeing true, while it tends to confirm Mr. Spencer s\\n1 Principles of Psychology, vol. ii. 2, part ix., p. 616 (Corollaries.)", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0168.jp2"}, "169": {"fulltext": "THE TWO GREAT GENERIC INSTINCTS. 1 67\\nspecific conclusion above quoted, it completely dis-\\nproves his general conclusion, which is that all pro-\\ngressive development, mental, social, moral, and\\naltruistic, is brought about by natural selection. In\\nthe chapter above quoted from, he distinctly says that\\nthe altruistic sentiments adjust themselves to the\\nmodes of conduct that are permanently beneficial.\\nThis, of course, is natural selection, pure and simple\\nbesides being a reduction, in specific terms, of the\\nhighest and purest altruism to a purely utilitarian\\nbasis.\\nNow, no one will deny the proposition that the\\ngreatest pleasure that any sentient being can expe-\\nrience arises from the performance of those acts\\nwhich are prompted by, or are in harmony with, the\\nnatural instincts. Moreover, the pleasure experi-\\nenced is directly proportioned to the strength of the\\ninstinct. It needs no argument to sustain these\\npropositions.\\nIf therefore it is true, as Mr. Spencer holds, that\\nthe altruistic acts of highly developed human beings\\nare the most pleasurable that they can experience, it\\nfollows that those acts are prompted by, or are in\\nharmony with, the strongest instinct with which\\nsentient creatures are endowed, not excepting the\\ninstinct of self-preservation. But this conclusion is\\nthe exact opposite of that to which Mr. Spencer s\\npremises lead. His theory, being based upon the\\nprinciple of natural selection, is that altruism is de-\\nveloped, not in harmony with any natural instinct,\\nbut by an intelligent adjustment to such modes 01\\nconduct as have been found to be permanently\\n1 Op. cit. p. 618 et seq.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0169.jp2"}, "170": {"fulltext": "l68 THE DIVINE PEDIGREE OF MAN.\\nbeneficial. This, of course, is brought about in\\ndefiance of the natural, selfish instincts, including\\nthat of self-preservation; otherwise it must be by\\nsome sort of transformation of the inherently selfish\\ninstincts into purely unselfish emotions. This can\\nbe done only by a process of logical legerdemain,\\nand in utter disregard of the plainest facts of organic\\nand mental evolution.\\nI have before spoken of the alleged simplicity\\nof the theory that the selfish instincts are thus trans-\\nformed but it is difficult to see how it can be held\\nto be simple except in the statement of the propo-\\nsition, since it involves a palpable contradiction in\\nterms and a logical difficulty that is absolutely in-\\nsurmountable. The proverbial simplicity of nature s\\nlaws does not involve contradictions, either in fact\\nor in logic; and the twin theories that altruism\\noriginates in the purely selfish instincts, and that\\naltruism is, in fact^ pure selfishness, mitigated only\\nby the incidental circumstance that it benefits some-\\nbody else, is a contradiction as gross and palpable\\nas ever entered into the philosophy of materialism.\\nThey properly belong, however, to that system of\\nphilosophy which seeks to eliminate intelligence\\nfrom the universe as a causative agency, and to\\nrelegate everything to chance or natural selection.\\nI have already shown that Darwin s theory of\\nnatural selection is incomplete and inadequate to\\nexplain all the facts of organic evolution. The\\nsame remarks apply to mental and moral evolution,\\nthe evolution of civilization. That is to say,\\nnatural selection is an incidental factor in the pro-\\ncess; but it is inadequate as an explanation of the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0170.jp2"}, "171": {"fulltext": "THE TWO GREAT GENERIC INSTINCTS. 1 69\\nwhole process, because it is not a constant force\\ntending always in the one direction. Such a force,\\nconstant and ever progressive, we find in the evo-\\nlution of animal life, and it has been named appe-\\ntency. But that instinct obviously warrants a\\nbroader generalization, which, in turn, suggests the\\nnecessity for a new name. I have ventured to call it\\nthe evolutionary instinct. But even this does not\\nexpress all of its potentialities. It may be de-\\nscribed, however, in general terms, by saying that it\\nis the instinct that impels all sentient creatures to the\\nperformance of acts which iiiure to the benefit of the\\nspecies and of future gejierations.\\nThis, of course, includes the act of reproduction\\nfor that pertains exclusively to future generations.\\nIt includes the care of the young, for the same\\nreason. It includes those impulses which result in\\nthe progressive development of the physical struc-\\nture, and which evolutionists have denominated\\nappetency, for they also inure to the benefit of\\nthe species and of future generations.\\nHere it must be remarked of these three primordial\\ninstincts or impulses\\nFirst, that the instinct of reproduction in animals\\nis independent of the instinct of self-preservation;\\nand in the human race the two instincts are often in\\ndirect antagonism, as in cases of over-population.\\nSecondly, that the impulse which leads to the\\ncare of the young is also independent of the instinct\\nof self-preservation and is often in antagonism to\\nit, as in cases where the parent sacrifices her own\\nlife for the preservation of her offspring.\\nA corollary of these propositions is that the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0171.jp2"}, "172": {"fulltext": "i;0 THE DIVINE PEDIGREE OF MAN.\\nprimordial instinct which cares for the welfare of\\nthe species and of future generations is normally\\nstronger than the instinct of self-preservation.\\nA7id this is primordial altruism^ into which the\\nele7ne7it of selfishness as such does not enter.\\nThirdly, it must be here remarked that the inhe-\\nrent power which developed and improved the\\nphysical structures of all sentient creatures was the\\ncreative energy of organic evolutioji, without which\\nthere was not anything made that was made.\\nThe reader will now perceive the adumbration of\\na great truth, which, as thus far developed, may be\\nformulated as follows\\nThe primordial cell was endowed, ah initio^ with\\ninstincts which, in their normal interrelated activi-\\nties, constitute a constant energy that is both pro-\\ngressive and conservative, creative and preservative,\\nself-regarding and altruistic. Being primordial in-\\nstincts, they are the heritage of all sentient creatures,\\nand hence we may expect to witness their ultimate\\ndevelopment in man.\\nAnd this is precisely what we do find in man,\\nindividually and collectively. We find that he still\\nretains the instinct of self-preservation, with all the\\nselfishness that its abnormal development implies,\\nall too frequently manifested in his character, indi-\\nvidual and national. We also find the altruistic\\ninstinct retained and developed, broadened and\\never broadening, elevated and ever reaching into\\nhigher realms. And we also find, by an analysis\\nthat any one can make for himself, that man s whole\\ncharacter, in all the relations of his life, whether he\\nis considered as an individual, a husband or a father,", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0172.jp2"}, "173": {"fulltext": "THE TWO GREAT GENERIC INSTINCTS. IJl\\na neighbor or a citizen, a moral or a religious being,\\nis determined by the relative development and\\ndominance of the two instincts.\\nIt might be infei*red from these remarks that the\\ntwo are incompatible, since they are so often in\\nantagonism. But, as in natural selection, this is an\\nincident and not a law. They are both necessary,\\nand when harmoniously developed and balanced, they\\nare never in antagonism. The latter is incidental\\nto the state of transition from the animal to man,\\nfrom primitive savagery to civilization.\\nIt is the mental phenomena incident -to this\\ntransitory state that gives rise to so much subtle\\nanalysis and sophistication on the part of those\\nphilosophers and scientists who examine monads\\nand morals with the same microscope. These are\\nthe philosophers who find in the soul of man noth-\\ning but selfishness, no basis of human integrity but\\nin the instinct of self-preservation, no virtue but in\\nlack of opportunity, no altruism but in some form\\nof self-indulgence, no religion but in fear of future\\npunishment.\\nNevertheless, the altruistic acts of civilized beings\\npredominate. Every family of children is a living\\nattestation of this truth. Every schoolhouse, church,\\nand eleemosynary institution is a monumental evi-\\ndence of it. Every mission, foreign or domestic,\\nproclaims it. Every legislative act for the benefit\\nof future generations is an expression of national\\naltruism. This list might be indefinitely extended\\nwithout including a tithe of the acts that are daily\\nand hourly being performed by millions of self-\\nsacrificing men and women whose only reward or", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0173.jp2"}, "174": {"fulltext": "172 THE DIVINE PEDIGREE OF MAN,\\nhope of reward is the consciousness that their toil\\nwill benefit others.\\nI do not underestimate the element of self-regard\\nthat may enter into many of the acts which inure to\\nthe benefit of future generations. The two impulses,\\nwhen harmoniously developed, as they are in every\\nnormal man and woman, are concomitants; for,\\nobviously, every one must preserve his own life if\\nhe would benefit others. But what I do say is that\\nwhen the balance is struck between those acts which\\nare performed under the impulses derived from the\\ninstinct of self-preservation and those which are\\nprompted by the altruistic instinct, an overwhelm-\\ning preponderance will be found on the side of\\naltruism.\\nThe myriad little acts, for the benefit of others,\\nwhich constitute the daily life of all mothers and\\nfathers, neighbors and friends, largely swell the\\nbalance which must be credited on the side of in-\\nstinctive altruism. They are unheralded, unnoted,\\nand unrecorded, save in the book of the Recording\\nAngel but they are often the deeds of heroes and\\nof martyrs. The unobservant world takes no note\\nof them for its attention is constantly solicited to\\nthe daily record of crimes. Besides, the evil that\\nmen do lives after them; the good is oft interred\\nwith their bones. It is not strange, therefore, that\\nthe superficial observer is unconsciously led to the\\nbelief that selfishness, with its train of manifold\\nevils, is the rule and not the exception; or that even\\ngreat philosophers should come to regard all altruistic\\nfeeling as but a sublimated form of selfishness. We\\nshould not, therefore, judge the busy world too", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0174.jp2"}, "175": {"fulltext": "THE TWO GREAT GENERIC INSTINCTS. 1 73\\nharshly for its lack of close observation, or its want\\nof analytical power. Nor should we condemn the\\nphilosopher for the conclusions which he derives\\nfrom a close analysis of psychological phenomena;\\nfor it is axiomatic with the old psychologists, that\\neach student of the science must be guided, in the\\nsolution of problems, largely by the recognized states\\nof his own inner consciousness.\\nI think that it can safely be said that the fore-\\ngoing facts constitute presumptive evidence that\\nthere exists in all sentient creatures, from the\\nmoneron to man, an instinct that can be appro-\\npriately designated by no name less comprehensive\\nthan that of the evolutionary instinct; that in its\\nmoral aspects it must be called the altruistic in-\\nstinct; and that it is distinct and separable from\\nthe instinct of self-preservation. If conclusive\\nevidence is wanting, it is found in the fact that,\\nwhen the two instincts are in the balance, the altru-\\nistic instinct normally prevails. This is evidenced\\nin a thousand ways, some of which I have already\\nmentioned. It is demonstrably proven by the broad\\nfact that progress is being made in civilization, and\\nthat the greatest progress is made among those\\nnations whose form of government is the most\\n1 That inner consciousness is an unsafe guide, is evidenced by\\nthe fact that under the old system (or want of system) there were as\\nmany psychologies, each contradictory of the others, as there were\\npsychologists of variant idiosyncrasies. The fact that the latter were\\nresponsible for each one s recognized states of his own inner con-\\nsciousness accounts for the chaotic condition of the old psychology.\\nObviously this arose from the lack of a valid working hypothesis,\\napplicable alike to all states of consciousness, and adequate to the\\nexplication of all psychological phenomena.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0175.jp2"}, "176": {"fulltext": "174 THE DIVINE PEDIGREE OF MAN.\\naltruistic, whose laws accord the fullest recognition\\nof the rights of the people. It is among the people\\nof such nations that the dominance of the altruistic\\ninstinct over that of self-preservation is most fre-\\nquently made manifest. In them it is manifested in\\nthe habitual disregard of danger to self when the\\nlives of others are at stake, in the firemen who risk\\nand often sacrifice their lives in rescuing women\\nand children from the flames, in the pilot who\\nperishes at the wheel while steering a burning pas-\\nsenger-laden boat to the shore, in the soldier who\\nwithout conscription offers his life to his country\\nand humanity, in the sailors who instinctively seat\\nall the passengers of a sinking ship in the lifeboats\\nbefore taking thought for their own safety.\\nIt is true that a high degree of national altruism\\nmust be attained before such deeds become habitual,\\ninstinctive, and characteristic of a people. But that\\nsuch nations exist is current history. It is also true\\nthat there are nations, calling themselves civilized,\\nthat have not yet risen to that moral altitude, or\\nhave fallen below it, whose sailors instinctively\\nseize the lifeboats of a sinking ship and brain the\\nwomen and children who seek to share their safety.\\nNevertheless, the world is tending toward the\\nhigher altruism, national and individual. There\\nmay be cases of arrested development, atavism,\\ndegeneracy, and national decadence and one of the\\nsurest evidences of it is the habitual disregard of the\\nrights of women and children, of which the savage\\nbrutality above mentioned is merely the efflorescence.\\nFortunately, however, sterility and degeneration are\\nconcomitants with a causal connection; and racial", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0176.jp2"}, "177": {"fulltext": "THE TWO GREAT GENERIC INSTINCTS. 1 75\\nextinction, therefore, is but a question of time.\\nAtavism, with all that the name implies, antecedent\\nand consequent, is an incident of evolutionary de-\\nvelopment, as well of civilization as of organic life;\\nbut natural selection, or survival of the fittest,\\ngradually eliminates all elements of antagonism\\nto that primordial energy which is the cause of all\\nevolution. And as that energy is as constant and\\nas potent in the evolution of civilization as it was\\nin the primordial cell, we may rest assured that\\nneither the atavism of one race nor the primitive\\nsavagery of another can arrest the onward and\\nupward progress of humanity toward universal\\naltruism.\\nIt will now be seen that in making the foregoing\\nremarks I have not antagonized the central idea of\\nthe most rigidly scientific evolutionist; for if there\\nis any one thing that he labors to establish that is\\nmore vital to his hypothesis than any other, it is\\nthat the potentialities of manhood reside in the primor-\\ndial cell And this is just what I have been labor-\\ning to prove, and I submit that I have given better\\nreasons for that belief than he has; for by showing\\nthat altruism is the dominant characteristic of all\\nnormal sentient beings, I have correlated the regnant\\ninstinct of the lowest unicellular organism with the\\nhighest attributes of an ideally perfect manhood.\\nNor have I antagonized the central idea of Chris-\\ntian theism as it was voiced by the oldest prophets;\\nfor if there is any one doctrine that is more vital to\\nChristianity than another, it is that man was made\\nin the image ^i God. And this, I submit, could not\\nbe true if altruism were not the regnant instinct of", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0177.jp2"}, "178": {"fulltext": "176 THE DIVINE PEDIGREE OF MAN,\\nthe human soul, or if its universality were not the\\nultimate goal of human progress.\\nAnd thus it happens that the central tenet of each\\nof two supposedly antagonistic philosophies is con-\\nfirmed and illustrated by one fundamental truth.\\nThis of itself is profoundly significant; for the\\nfact that a hypothesis is capable of harmonizing\\ntwo supposedly antagonistic philosophies is a strong\\nargument for its truth. Nor is this all. The most\\nsignificant part of it is that this one instinct not\\nonly constitutes the potential energy which lies at\\nthe bottom of all physical development from the\\nmoneron to man; but it is the agency of man s\\nmental, moral, and spiritual development from sav-\\nagery to civilization, and constitutes the promise\\nand potency of universal altruism.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0178.jp2"}, "179": {"fulltext": "CHAPTER IX.\\nEVOLUTION OF THE TWO INSTINCTS IN THE\\nINDIVIDUAL.\\nRecapitulation. Man s Environment of a Moral, Social, and Spirit-\\nual Nature. Same Process of Development with Men as vv^ith\\nAnimals. Brain Mind reasons out a Line of Conduct. Habit\\nconverts it into a Permanent Characteristic. It is then an\\nAttribute of the Subjective Mind, i.e. Instinctive. It is then\\nInheritable. The Warfare between Reason and Passion. Not\\nfor the Suppression of Passional Emotions, but for their Regula-\\ntion. Reason the Judicial Tribunal. The Sum of its Decisions\\nconstitutes the Character of the Individual. As befits its Judi-\\ncial Character, the Reasoning Mind is Emotionless. Neverthe-\\nless it ministers to Self-interest. It decides upon what is Best\\nfor the Individual. The Brain the Noviun Orgamim of Animal\\nIntelligence. Suggestion the Executive Agency of the Judicial\\nTribunal. It is the Power which invests Man with Dominion\\nover all Animate Nature, including Himself. Intellectual Facul-\\nties of Subjective Mind rarely appear above the Surface. Ex-\\nceptions in Genius. Emotions, however, constantly in Evidence.\\nSynchronism of the Two Minds. Facts demonstrating Duality\\nof Mind. Hypnotism, Somnambulism, etc. Objective Mind\\nnot controlled by Suggestion. Subjective Mind is so controlled\\nexcept in Matters of Conscience. Man not handicapped by a\\nPreponderance of Evil in his Nature. The Strongest Instinct\\nimpels to Progress. Reason is on the Side of Right. A Cru-\\ncial Question. Why does the Mortal Mind dominate the Im-\\nmortal Mind in this Life The Question answered. The\\nImmortal, or Subjective, Mind was destined for a Higher Plane\\nof Ultimate Existence. Meantime Subjective Faculties must\\ndevelop on this Plane. Reason the Agency. Thus Man was\\nmade a Free Moral Agent.\\nI HAVE now shown that all the emotions of the\\nsoul of man have their origin in two correlative\\ninstincts, namely; the instinct of self-preservation\\nand the evolutionary, or altruistic, instinct. I have\\n12", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0179.jp2"}, "180": {"fulltext": "178 THE DIVINE PEDIGREE OF MAN.\\npointed out the fact that under normal conditions\\nthe two are harmoniously interrelated, but that\\nunder abnormal conditions either faculty may obtain\\nundue ascendancy, even to the total submergence of\\nthe other.\\nI have shown that, normally, the instinct of self-\\npreservation is conservative and preservative that it\\nis promotive of a due regard for existing conditions,\\npersonal safety, and private rights but that, abnor-\\nmally developed, it leads to pure selfishness and a\\ntotal disregard of the rights of others.\\nOn the other hand, the evolutionary instinct,\\nnormally developed, is creative, progressive, and\\naltruistic, altruism predominating. Abnormal de-\\nvelopment leads to a chronic dissatisfaction with\\nexisting institutions and to imbecile schemes for\\nreforming them; to hysterical sympathy for crimi-\\nnals whose crimes are of exceptional atrocity; to\\nsuicide for the purpose of enabling one s family to\\nrealize on his life insurance in short, to unreason-\\ning and unrestrained excitation of the sympathetic\\nemotions.\\nI have shown that between the extremes of self-\\nishness and altruism there exists a wide battlefield\\nfor the contending emotions that the conflict be-\\ntween them is incident to the transitional stage of\\ndevelopment from primitive savagery to an ideal\\ncivilization. It is the great body of mental phe-\\nnomena incident to this transitional stage that fur-\\nnishes forth the pihe de I esistance for all the feasts\\nof reason with which philosophers and metaphysi-\\ncians have been wont to regale mankind. I shall\\nnot enter that field at present except for the purpose", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0180.jp2"}, "181": {"fulltext": "TJVO INSTINCTS IN THE INDIVIDUAL. 1 79\\nof a brief inquiry with especial reference to the in-\\nfluence of the brain mind, or objective mind, upon\\nthe development and regulation of the two instincts\\nwhich we have been considering.\\nI have already endeavored to show that the brain is\\nsimply a highly specialized physical organ, especially\\nadapted to the exigencies of a physical environment,\\nand that it was developed in response to the growing\\nnecessities of animal life, just as, under other condi-\\ntions, weapons of offensive and defensive warfare were\\ndeveloped. I have shown that the brain performed\\nits functions largely by the process of developing\\nsecondary instincts that it was constantly stimulated\\nto increased efficiency by contact with ever-increas-\\ning complexities of constantly changing environ-\\nmental conditions and that it thus became in man\\nthe dominating factor in the dual mental organism.\\nI shall now attempt to show that man s mental,\\nmoral, spiritual, and social development is brought\\nabout by precisely the same agencies, operating by\\nthe same processes that developed animal intelligence\\nafter the brain became a factor in mental evolution.\\nThere are differences, of course; but they are of\\ndegree, proportion, and subject-matter. That is to\\nsay, there is a difference of degree in the development\\nof the objective mind, there is a difference in the\\nproportional development of the two minds, and\\nthere is a difference in subject-matter in that the\\nenvironmental conditions, which stimulate the growth\\nand progressive development of man, are largely of\\na moral, intellectual, and spiritual nature. But the\\nprocesses are fundamentally identical.\\nThus, when an animal is confronted by a new en-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0181.jp2"}, "182": {"fulltext": "l80 THE DIVINE PEDIGREE OF MAN.\\nvironment, involving new problems of subsistence\\nand new dangers to be encountered, its inherited\\ninstincts are at fault and hence it acts intelligently,\\nas the naturalists say. That is, it reasons out the\\nproblems presented and acts accordingly. In other\\nwords, the objective, or brain, intelligence performs its\\nfunctions and directs aline of conduct adapted to the\\nexigencies of the case. Then, if the conditions are\\npermanent, the intelligent act becomes habitual, and\\nfinally, after being performed for several genera-\\ntions it is converted into a permanent instinct, and is\\nthereafter inherited.\\nWhen new problems are presented to man, the\\nprocess and the result are the same. For instance,\\na question involving the principles of right and\\nwrong presents itself to the objective, or reasoning,\\nmind. It may be a question involving the personal\\nwelfare of the individual, or it may involve his emo-\\ntional nature. It may be a question of religious duty,\\nor it may involve his obligations to his family, the\\ncommunity in which he resides, or the state which\\nclaims his allegiance. In either case there may be\\nconflicting interests, emotions, or passions to recon-\\ncile, regulate, or restrain. The untrained passions of\\nthe animal or the primitive man, with correspondingly\\nfeeble reasoning powers, would quickly decide in favor\\nof sensual gratification, unless restrained by an obvi-\\nously imminent danger. But the man whose reason is\\ntrained and developed may yet be beset by strong\\nemotions, passions, interests, or desires that conflict\\nwith what reason prescribes as a duty to himself, to\\nhumanity, or to God. Then ensues the great conflict\\nof which Paul complains, the law in his members", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0182.jp2"}, "183": {"fulltext": "TIVO INSTINCTS IN THE INDIVIDUAL. l8l\\nwarring against the law of his mind. Every normal\\nman is called upon to experience this warfare be-\\ntween duty and desire, between right and wrong.\\nNormally conducted, it is a conflict, not for the\\ndestruction of the emotional nature of man, not for\\nthe elimination of the passional element from his\\nsoul, but for the regulation, elevation, and purifica-\\ntion of that element and directing it into legitimate\\nchannels of normal activity.\\nIt is the office of reason, the function of the objec-\\ntive mind, to decide the contest, and just in propor-\\ntion to the relative strength of the reasoning powers\\nas compared with that of man s selfish emotions, will\\nthe decision be on the side of right as against wrong.\\nReason, therefore, is the judicial tribunal of the\\nsoul; and when its decision is made in any case of\\nconflict, a course of conduct is entered upon in ac-\\ncordance with that decision. And it is the aggregate\\nof these decisions that constitutes the character of the\\nindividual. Whatever the course may be, when it\\nbecomes habitual, and when it is persisted in for a\\nfew generations, it is converted into an instinct and\\nis then inherited. In other words, another second-\\nary instinct is thus created, which adds its quota to\\nthe sum of the faculties of the subjective mind.\\nIt must not be forgotten, in this connection, that\\nwhile the objective mind is cold and emotionless, as\\nbecomes its judicial function, it is, and has been from\\nthe beginning, identified in its judicial capacity with\\nthe instincts of self-preservation and appetency, or the\\nevolutionary instinct. As we have already seen, it is\\nthe source of secondary instincts alike in animals\\nand in man. That it is the source of all progress in", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0183.jp2"}, "184": {"fulltext": "l82 THE DIVINE PEDIGREE OF MAN.\\nthe sciences and the appliances of civiHzation, is a\\nmatter of common observation. It follows that its\\nconstant aim is to do the very best it can for the\\npreservation and progress of humanity. Its judgment\\nmay sometimes be wrong, but that it is generally\\nright is evidenced by the giant strides which civiliza-\\ntion has made since Bacon formulated the function\\nof the brain and reduced its process of reasoning to a\\nsystem.\\nNor must it be forgotten that this judicial tribunal\\nof the dual mental organism is not destitute of an\\nexecutive agency to enforce its decrees. That agency\\nis what is known to science as the law of suggestion.\\nThe power of suggestion is the most potent mental\\nenergy with which man is endowed. Its influence is\\nfelt in every department of human activity. It is the\\ninstrumentality of universal education. It is the\\npower that invests man with dominion over all sen-\\ntient creatures. It is, in short, the instrumentality\\nthrough which the mind of reason is enabled to edu-\\ncate and discipline the soul for weal or woe in this\\nworld and the world to come.\\nI repeat, therefore, that the objective mind, the\\nmind of which the sole function is that of inductive\\nreasoning, is the judicial tribunal the court of\\nOyer and Terminer which hears and determines\\nall questions pertaining to the welfare of man in this\\nlife. When properly cultivated, it sits in judgment\\nupon every act of our lives, regulates every emotion,\\nrestrains every passion, and directs it into legitimate\\nchannels. In short, it is at once the tenure by which\\nman holds his free moral agency and the power that\\nenables him to fit his soul for eternity.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0184.jp2"}, "185": {"fulltext": "TIVO INSTINCTS IN THE INDIVIDUAL. 183\\nBut, as before remarked, an agency was necessary\\nto enforce the decrees of the tribunal of reason upon\\nthe mind of the soul. This was rendered possible by\\nthe limitations of the subjective faculties. This limi-\\ntation, as Ihave before pointed out, consists of the\\nabsence of inductive power in the subjective mind.\\nIt was, indeed, this limitation that rendered a brain\\nnecessary as a part of the physical organism, and\\nunder the law of appetency it was this necessity that\\nimpelled its development. When the brain was de-\\nveloped, it swayed the dominant mental energy by\\nvirtue of its power to reason, and its consequent\\nability to take the initiative in those intelligent actions\\nthat were rendered necessary from time to time in\\nconsequence of constantly increasing complexities of\\nenvironment. The subjective minds of the lower\\nanimals were therefore dominated by the sugges-\\ntions of their objective minds, precisely as the sub-\\njective mind of man is now controlled. In fact, the\\nsupremacy of suggestion was even more perfect,\\ntheoretically at least, with animals than with men, for\\nthe reason that all intelligence in animals pertains to\\nself-preservation and evolution. The objective intel-\\nligence therefore ministered to the wants and neces-\\nsities and propensities of animal nature just the same\\nas it contributed to its safety.\\nBut with man it is different. Questions of moral-\\nity, ethics, and religion occupy man s attention, and\\nrequire the restraint or regulation of the animal pro-\\npensities. Hence it is that the control by the power\\nof suggestion is not so easy and certain in man as it\\nis in animals. Nevertheless, the subjective mind of\\nman is limited by the same absence of inductive", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0185.jp2"}, "186": {"fulltext": "1 84 THE DIVINE PEDIGREE OF MAN,\\npowers, and the law of suggestion prevails. Hence\\nthe frequent contests for supremacy between the\\ntwo minds, the mind of reason and the mind of\\nemotion, the mind of judgment and the mind of\\npassion.\\nIt may be here remarked that this contest has been\\nexperienced by every normal man and every normal\\nwoman of mature years. It is the one phenomenal\\nmanifestation of duality of mind that is experienced,\\nunder normal conditions, by everybody. The other\\nfaculties of the subjective mind are less in evidence.\\nThe purely intellectual faculties, for instance, rarely\\nappear above the threshold of normal consciousness.\\nThey sometimes appear in cases of genius; but as\\nLombroso,^ more clearly than any one else, has\\npointed out, genius itself is intensely abnormal. The\\nsame may be said of the faculties of telepathy and\\ntelekinesis, modified only by the character of the\\nmanifestations and the nature of the abnormality.\\nBut the emotions are constantly near the surface,\\nso much so, indeed, that some of those who adhere\\nto the dual hypothesis are incHned to the opinion\\nthat the objective mind itself is endowed with emo-\\ntional faculties. This, however, is an error that will\\nbe made obvious by a moment s consideration of the\\nsalient facts.\\nThus, to locate the emotions in the reasoning mind\\nwould be to handicap it with that which would limit\\nif it did not destroy its judicial independence.\\nThis, on the principle of adaptation of function to\\npurpose, which prevails in all nature, would be a\\nsufficient reason for keeping the judicial mind free\\n1 See The Man of Genius.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0186.jp2"}, "187": {"fulltext": "TfVO INSTINCTS IN THE INDIVIDUAL. 1 85\\nfrom the influence of selfish emotions. This, how-\\never, is merely a reason why the emotions should not\\nbe located in the reasoning mind. But it should\\nnot be forgotten that, in all of nature s laws, that\\nwhich should not be is not, and that which should\\nbe is. We may rest assured, therefore, on a priori\\ngrounds, that nature s mental tribunal, which was\\nso obviously instituted for the purpose of providing\\na guide and a mentor for the body and the soul in\\ntheir journey through the dangers and temptations\\nof earthly existence, is not handicapped by faculties\\nthat would preclude the possibility of a dispassionate\\nperformance of its functions.\\nThe facts bearing upon the question are many,\\nprominent among which are these The crucial fact\\nis that the emotional faculties antedated the brain\\nby many millions of years and since no member of\\nthe old school of psychology has been able to tell us\\nwhen or by what process they were transferred to\\nthe new organ, we are justified in assuming, on a\\npriori grounds, that the transfer has never been\\nmade. Logically, therefore, we have a right to hold\\nthat position until the contrary has been demon-\\nstrated; or at least until such a posteriori reasons\\nare advanced as will show the position to be unten-\\nable. But it happens that the latter all conspire to\\nsustain the position. For instance, the warring of\\nthe parts, from the agonies of which St. Paul prayed\\nto be delivered, or the conflict between reason\\nand passion of which we have already spoken, pre-\\nsents indubitable evidence that two distinct mental\\norganisms, actuated by antagonistic motives, are con-\\ntesting for supremacy.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0187.jp2"}, "188": {"fulltext": "1 86 THE DIVINE PEDIGREE OF MAN.\\nAgain, the facts of suggestion demonstrate the\\nprinciple of duality. Thus, normally the brain mind,\\nor objective mind, controls the subjective mind, in-\\ncluding the emotions, just in proportion to the com-\\nparative development of the two. But when the\\naction of the brain is inhibited, as in hypnotism, the\\nemotions can be controlled by the suggestions of\\nanother. And this may be done even against reason,\\nexperience, or the evidences of the senses. The\\nonly exception to this rule is when the suggestions\\nconflict with conscience. Of this more will be said\\nhereinafter. Now, the fact that the emotions can be\\ncontrolled by suggestion under any circumstances\\nso far as to nullify the facts of experience, is indu-\\nbitable evidence that they belong to the subjective\\nmind. And when to this is added the correlative\\nfact that the reasoning, or objective, mind is not and\\ncannot be so controlled but that, on the contrary,\\nit normally has the power to control the subjective\\nmind by suggestion, we have an overwhelming array\\nof evidence that the two minds are distinct organisms,\\npossessing independent powers, operating by diverse\\nmethods and differentiated by distinctive limitations.\\nIt will now be seen that in the great conflict be-\\ntween evil and good, in the great struggle between\\nright and wrong, man is not handicapped by a\\npreponderance of evil in his nature. On the con-\\ntrary, the strongest instinct of his soul impels him\\nforward in the path of progress toward a realization\\nof the highest ideals of the Master, and reason is on\\nthe side of right.\\nIn this connection it has often been asked why\\nit is that the subjective mind the mind of the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0188.jp2"}, "189": {"fulltext": "TIVO INSTINCTS IN THE INDIVIDUAL. 1 87\\nimmortal soul is subordinated to the mind that\\nperishes why it is that it is limited in its reasoning\\npowers, why it is dominated and constantly con-\\ntrolled by the power of suggestion. These are perti-\\nnent and far-reaching questions; and if they could\\nnot be answered clearly and definitely, and the\\nmethods of control and the processes of training and\\ndevelopment clearly pointed out, the hypothesis would\\nbe unworthy of a moment s serious consideration.\\nIn attempting a reply to these questions we must\\npremise that, the foundation having been laid by\\nthe facts and arguments in the foregoing chapters,\\nwhat follows will be largely in the nature of a state-\\nment of conclusions.\\nIn the first place, it must be remarked that, since\\nGod s method of creation is by a process of progres-\\nsive development in accordance with an immutable\\nlaw, and since it is evident that man is the final\\ngoal of organic evolution, it follows that the poten-\\ntialities of manhood were necessarily inherent in his\\nprimordial ancestry. That is to say, every essential\\nfaculty of the subjective mind of man existed, incho-\\nate and potential, in the mind of the lowest unicellu-\\nlar organism and after the brain was evolved, every\\nfaculty, objective and subjective, that man possesses\\nthus existed in all his ancestry that were endowed\\nwith brain faculties. No evolutionist will gainsay\\nthis proposition for it is the essential implication\\nof the evolutionary hypothesis.\\nIt follows that all the animal passions and pro-\\npensities are the inalienable hereditaments of man.\\nAfter what has been said in preceding chapters, how-\\never, the statement will not seem so shocking as the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0189.jp2"}, "190": {"fulltext": "1 88 THE DIVINE PEDIGREE OF MAN.\\nwords might seem to Indicate for it is now evident\\nthat what we have been in the habit of stigmatizing\\nas the lowest instincts of animals is primordial\\naltruism and that these same instincts, when normally-\\ndeveloped, refined, purified, elevated, and directed by\\nan enlightened conscience into legitimate channels in\\nman, are converted into the noblest impulses, and\\nare promotive of the highest and purest altruistic\\ndevotion of which the souls of men are capable.\\nMan need not, therefore, be ashamed of the mental\\nattributes of his humble ancestors, since his noblest\\nfaculties were inherited from them, and the quality,\\ncharacter, and value of the heritage depend upon\\nhis own volition, depend upon the use he makes\\nof it. The parable of the talents is directly in point;\\nand it is one of the finest illustrations of the wisdom\\nof the Master that have been handed down to us.\\nHere, then, we have two facts to correlate. The\\nfirst is the fact that the faculties possessed by\\nman existed, inchoate, in the lower animals. The\\nsecond is that the subjective mind of each is limited\\nby the law of suggestion or, what is an equivalent\\nstatement, it is incapable of inductive reasoning.\\nNow, the first explanation that the inquirer will\\ndemand is, Why is the subjective mind thus limited\\nin its powers? To that question only a provisional\\nanswer can be made in this immediate connection\\nnamely, that it appears to be because the subjective\\nmind or entity was designed for a higher ultimate\\ndestiny; and hence only such faculties were given to\\nit as would be useful in that higher plane of exist-\\nence. Hence inductive powers were not given to it,\\nfor the reason that such a faculty would be useless", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0190.jp2"}, "191": {"fulltext": "TIVO INSTINCTS IN THE INDIVIDUAL. 1 89\\nto a being who is endowed with the power of intuitive\\nperception of the laws of its being, or, in Other words,\\nof all essential truth pertaining to its state of exist-\\nence. I have, however, touched upon this topic in\\nearlier chapters of this book, and have treated it more\\nfully elsewhere.^ It is reiterated here only for the\\npurpose of making the present statement complete.\\nBe the reasons what they may, the facts remain as\\nstated, namely, (i) that man inherited all his facul-\\nties, passions, and propensities from the lower animals\\nand (2) that the subjective mind is, and always has\\nbeen, controlled by the suggestions of the objective\\nmind.\\nNow, this control was easy and without friction so\\nlong as the whole energies of the dual mind were\\nabsorbed in providing for the necessities and avoiding\\nthe dangers incident to a purely animal existence.\\nBut when man appeared, and when, in the process\\nof development, he emerged from a state of primitive\\nsavagery, he gradually became conscious of the fact\\nthat his environment was no longer purely physical.\\nIn other words, he gradually became conscious of\\nhis status as a moral being, having duties to perform\\ntoward his fellow-men. With that came a sense of\\ndependence upon some higher power, together with\\na sense of duty or obligation to that higher power.\\nIn short, the time came when it was necessary to\\nrestrain and control the animal passions and propen-\\nsities in deference to the rights of others. And it\\nwas then that the wisdom of Investing the objective\\nmind with the power to control those passions and to\\n1 For a full discussion of the subject, see A Scientific Demon-\\nstration of the Future Life.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0191.jp2"}, "192": {"fulltext": "190 THE DIVINE PEDIGREE OF MAN.\\ndirect their exercise and development became mani-\\nfest. In other words, it was then that the utihty of\\nthe law of suggestion was demonstrated; for that\\nis the law by virtue of which reason became normally\\nthe dominating power of the duplex mental organ-\\nism. That is the law under the provisions of which\\nmortal man was made a free moral agent; for it\\ninvests him with full power to train his soul for weal\\nor woe for this world and the world to come.\\nThe process by which this training is accomplished\\nis precisely the same in man as secondary instincts\\nwere acquired by the lower animals after a brain had\\nbeen evolved and become a part of the mental equip-\\nment of sentient creatures. That is to say, the in-\\nstincts of self-preservation and appetency together\\nconstitute the primary impulse which actuates man\\nsubstantially as it did the lower animals. The objec-\\ntive mind, now as then, reasons out the problems of\\nlife as they are presented, and decides upon the best\\ncourse to pursue; and the subjective mind accepts\\nthe suggestion, acts upon it, and in due time the\\ncourse of conduct becomes habitual, then instinctive\\nand inheritable. Thus, the objective mind is purely\\nutilitarian and being devoid of emotion, it coldly\\nreasons out the problems as they are presented, but\\nalways with an eye single to the question of benefit\\nto the individual or the species. The subjective\\nmind, on the other hand, accepts the utilitarian\\nsuggestion, and when the course of conduct once\\nbecomes instinctive, or, in other words, firmly fixed\\nin the subjective mind, the impulse to carry It out is\\nconverted into an emotion, or a moral principle, or\\nboth, according to the nature of the action.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0192.jp2"}, "193": {"fulltext": "CHAPTER X.\\nEVOLUTION OF THE TWO INSTINCTS IN THE STATE.\\nThe same Laws of Development prevail in States as in Individuals.\\nAll Aggregations have their Origin in Intelligent Appreciation\\nof the Necessity for Mutual Protection, Reason teaches Mutual\\nHelpfulness and Forbearance. Churches, Schools, and Benevo-\\nlent Institutions follow in their Order. Altruism is intelligently\\npractised. Habit converts it into an Instinctive Emotion. In\\ndue Time Patriotism becomes Instinctive. It is developed in\\nProportion to Beneficence of Institutions. Foreign War the\\nSupreme Test of Patriotism. Capable of Indefinite Expansion.\\nIts Origin in Parental Instinct. May be expanded so as to em-\\nbrace all Humanity. Its Highest Manifestations in the most\\nProgressive Nations. In such Nations it approaches Universal\\nAltruism. It becomes more than mere Love of Country. It\\nbecomes the Missionary Agent of Christian Civilization. Trade\\nand Commerce its Promoters. The Incentive to all Effort and\\nall Progress. It is God s Method of inciting Men to Action.\\nContrast with the Gentle Savage, who neither works nor fights.\\nHunger as an Intellectual Stimulant alike with Animals and\\nMen. Nations must be Prosperous before they can be Altru-\\nistic. God s Bounty from a Full Store. Accumulations of\\nWealth cannot properly be discouraged, yet God requires an\\nAccounting.\\nONLY a few words will be required to show, in\\noutline, that the principles we have been con-\\nsidering apply with the same force and pertinency\\nto aggregated humanity, to tribes, communities,\\nstates, and nations.\\nThus, when states are formed by an aggregation\\nof communities, it is the result of a process of rea-\\nsoning by which the conclusion is reached that the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0193.jp2"}, "194": {"fulltext": "192 THE DIVINE PEDIGREE OF MAN,\\ninterests of each and all will be best subserved by a\\nunion of forces, financial and military. That is to\\nsay, the principle of self-preservation enters into the\\ntransaction in its incipiency; the higher emotions\\nhaving little or nothing to do with it at that time\\nBut reason teaches them that inasmuch as their\\ninterests are identical, and mutual protection is their\\nobject, they should cultivate a mutual regard, for-\\nbearance, and helpfulness. Churches, schools, col-\\nleges, and eleemosynary institutions soon follow, with\\nall that they imply; all being the outgrowth of an\\nintelligent understanding of the best interests of the\\ncommunity or the state. In due time, however,\\nafter these intelligent actions have been performed\\nfor several generations, they are converted into\\ninstincts and are then inherited. The altruistic\\ninstinct has become a factor in the national character,\\nand it has become an emotional impulse of supreme\\npotency. We call it patriotism, and define the\\nword as love of country. It is that, but in its\\nhigher implications it is infinitely more for it com-\\nprises, not only a sentimental love of one s country,\\nprompting obedience to its laws and to acts pro-\\nmotive of its welfare, but to the sacrifice of property\\nand life itself in defence of its existence, its rights,\\nand its institutions.\\nThe patriotism of a free and enlightened people\\nis, in fact, one of the best illustrations of the har-\\nmonious development of the two instincts. The self-\\nregarding element enters into it, in that protection of\\nthe whole includes protection of its component parts\\nand this applies alike to life and to property. All acts\\nhaving for their object a provision for the common", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0194.jp2"}, "195": {"fulltext": "TPVO INSTINCTS IN THE STATE. 1 93\\ndefence, or for the promotion of national prosperity,\\nmust be set down to the credit of the self-regarding\\ninstinct, although the altruistic element may enter\\ninto many of them. But it will invariably be found\\nthat a free and enlightened people, after a few gener-\\nations of autonomous government, are more strongly\\nmoved by altruistic impulses than by those that are\\npurely self-regarding; and that those acts which\\ninure to the benefit of future generations far over-\\nbalance the others in number and importance. It\\nis sometimes difficult to determine when the patriotic\\naltruism of such a people ceases to be prompted\\nsolely by an enlightened reason and is converted\\ninto a national instinctive emotion. But the time\\nalways comes when that question is no longer in\\ndoubt; and that time is when war with a foreign\\nnation is imminent. When such a time comes, if a\\nthousand volunteers offer their services for every one\\nthat is called for, we may rest assured that patriot-\\nism in that country is a national instinct, and with\\nthat people altruism is the dominant national im-\\npulse. I mention war as a test of the instinctive\\ncharacter of patriotism, for the reason that until the\\nrepresentative manhood of a nation is put to that\\ntest it can never be surely known whether or not the\\npatriotic impulse is stronger than the instinct of self-\\npreservation. If it is, we may safely conclude that\\nin that nation the two instincts have been har-\\nmoniously developed, and that altruism, or other-\\nregarding, with all its implications of progressive\\ndevelopment of civilization, is the dominating national\\ncharacteristic.\\nPatriotism, like every other virtue, may be mis-\\n13", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0195.jp2"}, "196": {"fulltext": "194 THE DIVINE PEDIGREE OF MAN.\\ndirected but the fact remains that it is essentially\\naltruistic. It is, moreover, fairly representative of\\nprogressive civilization, for it is capable of indefinite\\nexpansion, and it keeps exact pace with the develop-\\nment of human intelligence and national virtue. The\\nlatter proposition is demonstrated by the fact that in\\nthose nations which enjoy the highest degree of\\nChristian civilization, and whose governments are the\\nmost altruistic, the patriotism of the people is the\\nmost intense and practical in peace and potent in\\nwar.\\nThat it is capable of indefinite expansion is evi-\\ndenced by the history of the world. Having its\\norigin in the parental instinct, it began with the\\nprimordial cell as a primary instinct. In the process\\nof development secondary instincts were evolved,\\nresulting in gregarious habits in the more intelligent\\nanimals. When man appeared and began to organ-\\nize the basis of human society, the equivalent of\\nwhat we call patriotism was among the first of the\\nsecondary Instincts developed. It had its basis in\\nthe two primordial instincts but its first manifesta-\\ntions were the results of an intelligent adaptation\\nto environment. This was eventually converted\\ninto an Instinct, and became an inheritable attribute\\nof mind.\\nNow, every step in the progressive development\\nof human government is taken in precisely the same\\nway. Thus, when tribes are aggregated into com-\\nmunities, it Is primarily the result of an intelligent\\nappreciation of the fact that self-preservation for the\\ntribe and security for future generations will be best\\nprovided for by a union of forces. The same is", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0196.jp2"}, "197": {"fulltext": "TIVO INSTINCTS IN THE STATE. 1 95\\ntrue of every new aggregation of interests and forces\\nby which states and nations are formed under nor-\\nmal conditions. Reason points out the path of\\nsafely for present and future generations, and in-\\nculcates a policy promotive of internal harmony\\nand mutual forbearance and regard. These are\\nthe suggestions of the aggregated national intelli-\\ngence. At first, however, there are conflicting\\ninterests which give rise to local selfishness, and\\nthus counter suggestions are made which retard\\nthe general acceptance of the situation. But in\\ndue time the interests are harmonized, and the\\nadvantages of union become manifest to all. The\\nnatural result is a growing regard for the institutions\\nthat afford protection to life and property and\\nprovide for the comfort and prosperity of future\\ngenerations. And this is the emotion that eventu-\\nally develops into that passionate love of country\\nwhich has been designated as patriotism. The\\nsuggestions of reason have been fully accepted by\\nthe subjective mind. The resultant acts have been\\nperformed until they have become habitual. A\\nsecondary instinct has been created; and hence-\\nforth it is a potent element in the national charac-\\nter, and, like all other instincts and attributes of the\\nsubjective mind, it is the heritage of posterity.\\nIt seems evident, therefore, that the higher mani-\\nfestations of the attribute of mind which we call\\npatriotism are much more than a mere emotional\\nsentiment of love for one s country; for the latter\\nmay be inspired by the associations of childhood,\\nby the memories of parents and the companions of\\nyouth, or even by the memories of the beautiful", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0197.jp2"}, "198": {"fulltext": "196 THE DIVINE PEDIGREE OF MAN,\\nscenery of one s native land, the orchard, the\\nmeadow, the deep tangled wildwood, or any loved\\nspot which one s infancy knew. No one is exempt\\nfrom the emotions inspired by such fond recollec-\\ntions. But that emotion is not patriotism in the\\nhigher sense of the word. It has little or nothing in\\ncommon with that lofty spirit of self-abnegation which\\nprompts one to sacrifice all that he has, even life\\nitself, for the preservation of the institutions of his\\ncountry. Such a spirit can only be inspired by an\\nintelligent appreciation of institutions that are worth\\npreserving. Hence it is that the higher attribute of\\nmind which is called patriotism exists as a national\\ncharacteristic of the people of any country in exact\\nproportion to the beneficence of its institutions and\\nthe ability of its people to appreciate them intelli-\\ngently. When this universal truth is considered in\\nconnection with the fact that the higher patriotism\\nwe have described is in itself essentially altruistic, the\\nconclusion is inevitable that the emotion possesses a\\nmore profound significance than is expressed or\\nimplied by the term by which it is designated.\\nIt is, in fact, the national or collective expression\\nor manifestation of the evolutionary instinct, the\\nprogressive principle, the constant force, the im-\\npellent energy creative, progressive, and essentially\\naltruistic that developed the organic world from\\nthe moneron to man, and constitutes the motive\\npower that impels mankind onward and upward in\\nthe path of progressive development in every sphere\\nof legitimate human activity.\\nIf this proposition is true, there are two evidences\\nof its truth that we might reasonably expect to find:", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0198.jp2"}, "199": {"fulltext": "TIVO INSTINCTS IN THE STATE. 1 97\\nFirst, we should be sure to find its highest manifes-\\ntation in those nations that are in the very van of\\nhuman progress, for there is necessarily a causal\\nconnection between them. That is to say, we\\nmight expect to find the people of those nations\\nwhose governments most clearly and practically\\nrecognize the rights of man to be the most en-\\nlightened, enterprising, and progressive in peace,\\nand in war the bravest and the most devoted and\\nself-sacrificing.\\nSecondly, we should have a right to expect that\\neventually this same altruistic emotion would refuse\\nto be circumscribed by the limitations of race, color,\\nor geographical boundaries; and that, on occasion,\\nwe should find the people of great nations moved\\nby one common altruistic impulse to right the wrongs\\nof suffering humanity in other lands than their own.\\nThe impulse, it is true, might be misdirected. All\\nmissionary effort is liable to be misdirected and\\ncarried forward on impracticable lines. I am not\\narguing that question in reference to any real or\\nsupposable case. The point is that the impulse is\\nreal, that it is altruistic in its very essence, that its\\nexistence as an individual or a national characteristic\\nreaches out toward universal altruism and points to\\nthat goal as the manifest destiny of humanity.\\nAgain, It may be said that selfishness is the main-\\nspring of missionary effort alike in individuals and in\\nnations; that the individual missionary is inspired\\nby a contemplation of his salary, and a nation by the\\nprospect of increased trade and commerce. It is\\ntrue that as long as man is compelled to eat in order\\nto live, selfish considerations are liable to enter into", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0199.jp2"}, "200": {"fulltext": "198 THE DIVINE PEDIGREE OF MAN.\\nall human transactions, however altruistic they may\\nbe in their essential nature. That particular neces-\\nsity of animal existence, however, was one of the ac-\\ntive agencies of organic evolution; and in man it\\nis still the primary incentive to exertion. Emerson\\n(I think it was Emerson) once remarked that every\\nman is as lazy as he dares to be. He might well\\nhave added that the same is true of every sentient\\ncreature. Even the little busy bee, who in North-\\nern latitudes is compelled to improve each shining\\nhour in order to provide food for the winter, utterly\\nrefuses to do anything of the kind after he is trans-\\nported to a land of perpetual sunshine and flowers.^\\nThe truth of the remark, so far as it pertains to man,\\nis illustrated by the fact that in isolated parts of\\nthe earth, where the natural supply of food is abun-\\ndant, as in sundry tropical islands of the Pacific\\nOcean, men have ceased from warfare and become\\ngentle and docile without rising above the intellect-\\nual level of savagery. It must be added that this\\nparticular gentle savage has also ceased from work,\\nand for him a breech-clout is a wardrobe of excep-\\ntional extravagance. He is just as lazy as he dares\\nto be; and he dares everything because he has\\nnothing to lose by idleness and nothing to gain by\\nwork. He is peaceful because he has no rights\\nworth invading. Spontaneous nature supplies his\\ndaily food. In winter he is clothed with the sun;\\nand his summer garment is the shade of the tree\\nthat drops his daily bread into his open mouth.\\nOf course he is gentle and docile; of course he is\\n1 Romanes, Mental Evolution in Animals.\\n2 Fiske, Destiny of Man,", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0200.jp2"}, "201": {"fulltext": "TIVO INSTINCTS IN THE STATE. 199\\nlazy of course he has not risen above the intellect-\\nual level of savagery; and of course he never will\\nrise above that level. An exceptionally unfavorable\\nenvironment has deprived him of that incentive to\\nactivity that is inspired by the instinct of self-pres-\\nervation alike in the lower animals and in man-\\nkind, namely, the necessity of struggling for daily\\nsustenance.\\nIt is this necessity for food that causes animals and\\nsavages to fight and to work. But it is also this\\nnecessity that sharpens their wits and develops their\\nunderstanding. And in the highest civilization it is\\nstill a powerful agency for the development of the\\nhuman intellect; for, whilst peaceful competition in\\ntrade and commerce has largely taken the place of\\nbrute force as a means of supplying the necessities\\nof mankind, it requires the exercise of all the powers\\nof the mind to achieve sjaccess. The necessity for\\nprocuring subsistence, therefore, is not only constant\\nand imperative in itself, but it compels the cultivation\\nof the intellectual faculties and in the larger opera-\\ntions of trade and foreign commerce it facilitates\\nintercourse with the world at large and promotes\\nharmonious foreign relations. These results, in turn,\\ndirectly or indirectly, are promotive of the develop-\\nment of altruistic emotions in a constantly broaden-\\ning field, the grand result of which must be to bring\\nabout, on a national scale, the normally harmonious\\nrelation between the instinct of self-preservation and\\nthe altruistic, progressive, evolutionary instinct that\\nmoves the world toward the final goal of universal\\naltruism.\\nNo trade with foreign nations is not incompatible", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0201.jp2"}, "202": {"fulltext": "200 THE DIVINE PEDIGREE OF MAN.\\nwith the exercise of the most exalted beneficence\\ntoward them. On the contrary, it affords the great-\\nest faciUties for the estabhshment and maintenance\\nof such relations. Besides, nations, as well as individ-\\nuals, must be prosperous before they can be altruistic.\\nThe instinct that accumulates provides the only means\\nfor the exercise of benevolence. The hand of Charity\\nwould be useless if it could not grasp the gifts she\\nwould bestow. The bounties which God bestows\\nupon his children are taken from a full store.\\nOn the other hand, it should be remembered by\\nnations, as well as individuals, that God requires a\\nstrict accounting for the uses for which his bounty is\\nemployed, and that to whomsoever much is given, of\\nhim shall much be required.\\nTrade in itself, when honestly and properly con-\\nducted, with due regard to the rights of all concerned,\\nis a happy illustration of the harmonious develop-\\nment of the two instincts, the self-regarding and the\\nother-regarding, for whilst it furnishes subsistence\\nfor those who are engaged in it, the surplus accumu-\\nlations invariably redound to the benefit of others.\\nThe accumulation of wealth, therefore, cannot prop-\\nerly be discouraged but it will be a happy day for\\nhumanity when all millionaires shall hold it to be\\ndisgraceful to die rich. It is an encouraging sign\\nof the times that the example has been set by one\\nwho is daily giving evidence of the sincerity of his\\nwords by munificent benefactions on lines of purest\\naltruism.\\nI have now briefly indicated the lines upon which\\nnations progress from savagery to civilization, from\\n1 The words of Andrew Carnegie.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0202.jp2"}, "203": {"fulltext": "TIVO INSTINCTS IN THE STATE. 201\\ninstinctive self-regarding to instinctive altruism. I\\nhave shown that nations and individuals are governed\\nby the same psychological laws, and that those laws\\nare the same that prevail in the life of the lower\\nanimals. The law of suggestion has been the mov-\\ning agency of psychic development from the time\\nwhen a brain was developed in animals until now;\\nthe process of development in animals has been by\\nintelligent adjustments to environment, which, by\\nbeing frequently performed, have become automatic\\nin the individual, and then inherited till they become\\nautomatic habits in the race (Romanes), or, in other\\nwords, until they are transformed into secondary in-\\nstincts. When man appeared he was governed by\\nthe same law of development, and his whole character\\nis made up of hereditary instincts thus acquired, plus\\nthe sum of his individual acquirements. I have\\nshown that the psychical character of aggregated\\nhumanity, whether of tribes, communities, states, or\\nnations, is developed in precisely the same way and\\nunder precisely the same laws. That is to say, it\\nhas been shown that secondary instincts are formed,\\nfirst by intelligent adjustments to environment, re-\\nsulting in habits that eventually become converted\\ninto instincts and are then inherited, till they become\\nhabits in the state or nation and that the tendency\\nor trend of these developments is always onward and\\nupward toward perfection that in the organic world\\nthe final goal was man that in men and nations the\\nfinal goal is universal altruism. I have shown that\\nbehind this process of development there exists, in-\\nherent in all sentient creatures, from the primordial\\ncell to man, a constant, forceful, impellent energy", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0203.jp2"}, "204": {"fulltext": "202 THE DIVINE PEDIGREE OF MAN.\\nthat irresistibly impels all living beings forward in\\nthe lines of progressional development; that this\\nenergy is embodied, so to speak, in a primary in-\\nstinct; that in its every form of manifestation, from\\nthe moneron to man, it is essentially altruistic in that\\nit constantly prompts to acts which redound to the\\nbenefit of future generations that it is normally\\nparamount to all other instincts, including the in-\\nstinct of self-preservation and hence, that the most\\npotent psychic force in nature, normally developed,\\nirresistibly impels mankind toward the final consum-\\nmation which was foreshadowed by the Man of Naza-\\nreth, universal altruism.\\nIt remains to show that the higher attributes of the\\ncharacter of man, namely, his moral and religious\\nnature, are developed under the same laws and by the\\nsame processes that we have been considering. The\\nnext chapter will be devoted to a brief examination of\\nthat process.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0204.jp2"}, "205": {"fulltext": "CHAPTER XI.\\nEVOLUTION OF CONSCIENCE AND RELIGIOUS\\nPRINCIPLES.\\nNormal Control of the Subjective Mind. When Conscience becomes\\nInstinctive. A Secondary Instinct. The Ultimate Instinctive\\nEmotion of the Human Soul. Dominates all other Emotions.\\nIt was developed precisely the same as were all other Second-\\nary Instincts. It was the Result of the Inductive Reasoning of\\nthe Objective Mind. Facts of Observation and Experience\\nresulted in the Maxim, Honesty is the Best Policy. This is\\nMr. Spencer s Conscience. It culminates just where Real Con-\\nscience begins. It is the Utilitarian Conscience. It is a Step\\nin the Process of Development, not the Process itself. It\\nconstitutes a Suggestion to the Subjective Mind. The Sugges-\\ntion is accepted and deductively carried to Higher Conclusions.\\nIt is thus reinforced by every Religious Principle or Emotion.\\nIt is further assisted by Intuition. As with the Lower Animals,\\nso with Man. Every Step in Advance is accompanied by Increased\\nPowers of Intuitive Perception of Essential Truth. Jesus of\\nNazareth is an Example. The Older Prophets. Conscience,\\nhowever, may be perverted. Hence the Inquisition and Reli-\\ngious Wars hence Cranks. Perverted or unperverted, it is the\\nStrongest Emotion of the Human Soul. Perverted Conscience\\nthe Exception hence Progress toward the Higher Altruism. It\\nis when Conscience becomes Instinctive that the Subjective Mind\\nassumes the Ascendancy. The Suggestions of Conscience over-\\nshadow all other Suggestions. At the Threshold of the Moral\\nand Religious Realm the Soul asserts its Normal Supremacy.\\nWHEN I say that there comes a time in the\\nhistory of every fully and normally developed\\nman or woman when the subjective mind rightfully\\nand normally assumes the ascendancy, it will seem\\nlike a contradiction of what has been said of the law\\nof suggestion and of the normal dominancy of the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0205.jp2"}, "206": {"fulltext": "204 THE DIVINE PEDIGREE OF MAN.\\nobjective mind under that law. It is, nevertheless,\\ntrue that the time does come when the subjective\\nmind assumes a normal and a rightful supremacy. It\\nis not, however, an exceptional violation of the law\\nof suggestion, but a legitimate and direct consequence\\nof that law. The time when this psychological phe-\\nnomenon is witnessed is when conscience becomes an\\ninstinctive quality or emotion of the individual. A\\nvery few words will make my meaning clear.\\nConscience, like every other emotion of the human\\nmind that distinguishes it from the mind of the brute,\\nis a secondary instinct. It is, in fact, the ultimate\\ninstinctive emotion of the human mind as manifested\\nin this life. It is, moreover, the strongest emotion of\\nthe human soul, for it is reinforced by all the higher\\ninstinctive emotions that characterize mankind in\\nthe higher stages of civiHzation.\\nAnd here let me say, parenthetically, that in deal-\\ning with the subject of the religious emotions I shall\\ntake as my example the normal development of\\nconscience and that I employ that attribute as an\\nillustration because it is, in a sense, inclusive of all\\nthe higher emotions of the soul.\\nConscience, in the ordinary acceptation of the\\nterm, covers everything in man s nature that has to\\ndo with the decision and direction of moral conduct.\\nEthically considered, it has been defined as the\\npower or faculty in man by which he distinguishes\\nbetween the right and wrong in conduct and character,\\nand which imperatively commands and obligates him\\nto do the right and abstain from doing the wrong.\\nThe latter half of this definition may be accepted\\n1 Standard Dictionary.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0206.jp2"}, "207": {"fulltext": "CONSCIENCE AND RELIGIOUS PRINCIPLES. 20^\\nas a sufficiently exact definition of conscience for\\npresent purposes. But the first part is descriptive of\\nan intellectual, perceptive, discriminative power or\\nfaculty, and not of an emotion. The impulse that\\nimperatively commands and obligates is emotive,\\nand not the discriminative power that distinguishes.\\nIt is true, as we shall see later on, that the discrim-\\ninative power may become intuitional, but the dis-\\ntinction holds good nevertheless.\\nThe power or faculty in man which ordinarily\\ndistinguishes between right and wrong was originally\\npurely intellectual. It was the result of long ages of\\nobservation and experience. In other words, it was\\nthe result of the exercise of the power of inductive\\nreasoning; the observation and experience of hu-\\nmanity furnishing the facts from which to generalize.\\nThe grand result of this age-long process was such\\nsummations of human experience as the maxim,\\nHonesty is the best policy.\\nThis is the outcome of the reasoning of the purely\\nintellectual, unemotional, utilitarian, objective mind.\\nIt is not a great moral principle. It is not even\\nhonest. It is a cold statement of a matter of\\npolicy. It is a statement of a bald fact that can\\nbe rendered into a homelier phrase without chang-\\ning its meaning in the slightest degree; namely, On\\nthe whole, it paj/s best to deal honestly. It Is\\nthe cold, calculating, commercial conscience of the\\nutilitarian world but it possesses no more vital\\nhonesty, morality, or religion than do the statistical\\ntables of an Insurance actuary.\\nIt is, however, the best specimen of a conscience\\nthat is dreamed of in the philosophy of Herbert", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0207.jp2"}, "208": {"fulltext": "206 THE DIVINE PEDIGREE OF MAN,\\nSpencer; and he gives the maxim Honesty is the\\nbest policy as the summation of human experi-\\nence in the moral and religious world. And this\\nconclusion is the direct and only legitimate outcome\\nof his doctrine of utility and selfishness, of which\\nI have before spoken. I do not, however, complain\\nof Mr. Spencer s conclusion that the maxim quoted\\nis the utilitarian outcome of his doctrine of utility;\\nfor he is obviously right. What I do object to is his\\ndoctrine that the maxim is the summation of all\\nreHgious and moral experiences. That is to say, the\\nnecessary implication of his philosophy is that all\\nmoral and religious sentiments were antecedent to\\nthe maxim. He recognizes nothing as the outcome\\nof the maxim itself outside of its utility as a rule of\\ncivil conduct which, if followed strictly, will serve to\\nkeep men out of the penitentiary.\\nDoubtless the world performed many moral and\\nreligious acts before the maxim was formulated.\\nOtherwise there would have been no means of as-\\ncertaining the comparative utility of good and bad\\nactions; and the agnostic world would still be in\\ndoubt as to which would pay the greatest dividends\\nin the long run. But Mr. Spencer stops with the\\nmaxim. It is, in his philosophy, the grand summa-\\ntion of moral and religious experiences. It is the\\nconscience of the Spencerian philosophy, if indeed\\nthat great philosopher can be said to have recognized\\nthe existence of such a faculty in the human mind.\\nIt must be presumed that he did not, since the word\\nitself does not appear to form a part of his psychologi-\\ncal vocabulary.\\n1 Principles of Psychology, part ix. p. 620.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0208.jp2"}, "209": {"fulltext": "CONSCIENCE AND REUGIOUS PRINCIPLES. 20/\\nHowever, it does not appear that he recognizes\\nany higher standard of morahty or of reHgion or\\nof altruism, or of human conduct in any of the\\nrelations of man to his fellow-men or to God, than\\nthat embraced in the maxim. It is, indeed, im-\\npossible that the philosophy of selfishness and the\\ndoctrine of utility should lead to any other than a\\nselfishly utilitarian generalization. From his view-\\npoint, therefore, Mr. Spencer is logically right in his\\ninduction.\\nBut, like most of the other great principles of\\nthe agnostic philosophers, the maxim in question\\nis not a principle, or a law of nature, in the proper\\nacceptation of the terms. Like natural selection, it\\nis incidental to the great law of evolutionary develop-\\nment. It marks a step in the process of progressive\\npsychological development, and not the consumma-\\ntion of that process. The great psychological con-\\nsummation of the evolutionary process is universal\\naltruism, another name for which is universal hon-\\nesty, not the honesty that is instigated by motives\\nof policy; not the honesty that is based upon careful\\nestimates of comparative chances for realizing divi-\\ndends, not the honesty that finds its inspiration in the\\nstatistical tables of a moral actuary but an honesty\\nthat is instigated by an instinctive love of right because\\nit is right, by an intuitive apprehension of the eternal\\nprinciples of right, by an irresistible impulse to do\\nthe right and abstain from doing the wrong. In\\nshort, the final goal of psychological evolution is the\\ndevelopment in man of a conscience.\\nNow, as before remarked, conscience is a secondary\\ninstinct; and it is developed precisely as all other", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0209.jp2"}, "210": {"fulltext": "308 THE DIVINE PEDIGREE OF MAN.\\nsecondary instincts are developed. That is to say,\\nthe first step is an intelHgent adaptation to environ-\\nment. The resultant acts constitute suggestions to\\nthe subjective mind. These suggestions are accepted,\\nand the acts gradually become habitual, then auto-\\nmatic, and are finally converted into inheritable\\ninstincts.\\nThe process of developing an instinctive conscience\\nis precisely the same in principle. It is much more\\ncomplicated, and it consumes a greater amount of\\ntime, owing to the infinite complexities of man s en-\\nvironment But the processes are psychologically\\nidentical.\\nThus, since the advent of civilization, the environ-\\nmental conditions to which man finds it necessary to\\nadapt himself are largely of a moral, ethical, and\\nreligious nature. In his dealings with his fellow-men\\nhe is constantly confronted with conditions that render\\nit necessary to decide questions of right and wrong\\nand to choose intelligently between the two. In\\nother words, the cool, calculating, utilitarian objective\\nmind has been engaged, since the dawn of civilization,\\nin a process of inductive inquiry having in view the\\nsolution of the question as to what it is best for man\\nto do when he has the power of choice between evil\\nand good, between honest dealing with his neighbor\\nand selfishness and wrong. The result of this age-\\nlong induction has been formulated by people of the\\nhigher civilization that is, by those who have had\\nthe benefit of the greatest range of observation and ex-\\nperience in some such generalizations as Honesty\\nis the best policy.\\nThis, as we have already observed, is the Ultima", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0210.jp2"}, "211": {"fulltext": "CONSCIENCE AND RELIGIOUS PRINCIPLES, 209\\nThule of psychological development in the moral and\\nreligious worlds, according to the Spencerian philos-\\nophy. It is the conscience of the doctrine of utilityo\\nHere, then, we must part company with Mr. Spencer\\nand his worshippers for here is the very beginning,\\nthe primary step, toward the development of a true\\nconscience.\\nThe intelligent reader has already anticipated me\\nwhen I say that in the process of adapting himself\\nto his environment, social, political, moral, and reli-\\ngious, man has reasoned up to the conclusion em-\\nbraced in the maxim and that that and kindred\\nsummations of intelligent observation and experi-\\nence constitute suggestions to the subjective mind\\nand that the resultant acts, at first intelligent and\\ndeliberate, afterwards become habitual and auto-\\nmatic in the individual, and are finally converted\\ninto instincts. And I may here remark, paren-\\nthetically, that this is the only possible process by\\nwhich conscience can become hereditary; for it is\\nonly those qualities of mind that become what we\\ncall, for the want of a better term, instinctive,\\nthat are inheritable. In other words, it is only\\nthose qualities or faculties of mind that become\\nincorporated into the subjective mind that become\\ninheritable characteristics of a race or species. This\\nis as true of the higher qualities of mind as it is of\\nthe instincts of the lower animals.\\nHence it is that when conscience becomes instinc-\\ntive it becomes in the highest degree emotional\\nand it is a matter of common observation that when\\nhighly developed, and especially when it is re-\\ninforced by other instinctive emotions, it is the\\n14", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0211.jp2"}, "212": {"fulltext": "210 THE DIVINE PEDIGREE OF MAN.\\nStrongest and most powerful emotion of the human\\nsoul.\\nThe process of development is easily understood\\nby those who have followed me in the earlier chap-\\nters of this book. As already pointed out, the utili-\\ntarian suggestion that honesty pays best in the long\\nrun is instantly seized by the subjective mind. But\\nthat suggestion is of small moment in itself com-\\npared to the deductions derivable from it. It must\\nbe remembered in this connection that, whilst the\\nsubjective mind is incapable of inductive reasoning,\\nits deductive powers are potentially perfect. That\\nis to say, it cannot institute an independent system\\nof gathering facts from which to reason up to gen-\\neral principles but once a general principle is estab-\\nlished and conveyed to it by suggestion, it will reason\\ndeductively from that principle to all legitimate, logi-\\ncal conclusions with inerrant exactitude.\\nNow, the general principle in the case under con-\\nsideration is embraced in the maxim quoted above.\\nIt is a natural deduction to generalize the principle\\nstill further into It is always best to do right.\\nIt is but a matter of deduction to infer that since it\\nis always best for man in this world to deal honestly\\nwith his fellow-men, it must also redound to his bene-\\nfit in the world to come. Thus, the instinct of self-\\npreservation is appealed to, first, in the maxim itself,\\nwhich pertains to this world, and, secondly, in the\\ndeduction, which pertains to the next.\\nAgain, it is but a matter of deduction to infer that\\nsince it is always best to do right, it must be because\\nit is pleasing in the sight of God and thus the in-\\nstinctive conscience is strongly reinforced by the\\ninstinct of religious worship.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0212.jp2"}, "213": {"fulltext": "CONSCIENCE AND RELIGIOUS PRINCIPLES. 211\\nI have already spoken of the evolutionary or altru-\\nistic instinct as being normally stronger than the\\ninstinct of self-preservation. It is a matter of the\\nmost obvious deduction to correlate conscience with\\naltruism and thus unite two of the strongest impulses\\nof the human soul.\\nAgain, I have shown elsewhere that when one\\nfaculty of the subjective mind is excited to activity\\nit naturally tends to stimulate all its correlative\\nfaculties. So true is this that it has passed into a\\nproverb, Pity is akin to love. It has also been\\nnoted by many philosophers that religious revivals\\ntend to the excitation of other than purely religious\\nemotions. All these apparent anomaHes are easily\\nexplicable on the theory that all the emotions, when\\nnormally developed and unperverted, are purely\\naltruistic in nature and function, and are therefore\\nso intimately interrelated that the excitation of one\\nemotion stimulates all its correlatives, especially\\nwhere there are two or more coexistent causes of\\nexcitation. Thousands of illustrative examples will\\nbe recalled by every intelligent reader, especially if\\nhe is acquainted with the abnormal tendencies often\\nexhibited by psychics. This, however, is foreign to\\nmy present purpose, and it is only mentioned for\\nthe purpose of illustrating my meaning when I say\\nthat the excitation of one faculty or emotion of the\\nsubjective mind naturally tends to stimulate all the\\nother faculties that are interrelated.\\nWhen, therefore, conscience becomes an active\\nprinciple in the subjective mind, it stimulates every\\nemotion or faculty that is concerned with questions\\nof right or wrong in human conduct. Now, the one", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0213.jp2"}, "214": {"fulltext": "212 THE DIVINE PEDIGREE OF MAN,\\ngreat faculty of the subjective mind that is the nor-\\nmal correlative of conscience is the faculty of intui-\\ntive perception of essential truth or first principles.\\nBy essential truth I mean the truth that it is essen-\\ntial for each sentient creature to know relative to the\\nlaws of its being. This knowledge is supplied by\\ninstinct, and it exists in the subjective mind of each\\nsentient being, from the moneron to man and it is\\nexactly proportioned in each to its stage of develop-\\nment and its consequent needs.\\nWhen, therefore, man becomes highly developed,\\nmorally and religiously, and conscience has become\\nan active principle in his subjective mind, the faculty\\nof intuitive perception of essential truth is developed\\nin exact proportion. Were this not true, man, espe-\\ncially highly developed man, would constitute an\\nexception to the general law. We know that it is\\ntrue of the lower animals, from the primordial cell\\nupward. We know that man is descended from the\\nlower animals, and that the laws of his growth and\\nevolutionary development are identical with those of\\nhis humble ancestry. Besides, we are not without\\nexamples attesting its truth in relation to man. The\\nGreat Exemplar was, of course, Jesus of Nazareth.\\nHis conscience was, without doubt, developed in\\nabsolute perfection. And we know now that his in-\\ntuitive knowledge of the laws of the human soul,\\nincluding the great principles of right and wrong,\\nwas correspondingly exact. I say we know this,\\nbecause modern science is powerless to disprove one\\nessential tenet of his doctrine. It can only confirm.\\nOther great exemplars are not v/anting, differing\\nwidely in degree, but attesting the soundness of the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0214.jp2"}, "215": {"fulltext": "CONSCIENCE AND RELIGIOUS PRINCIPLES. 213\\nprinciple. Some of the old prophets were highly\\nendowed with the powers of intuition, as shown by\\nthe wonderful accuracy of some of their previsions.\\nNor are modern instances entirely wanting. This,\\nhowever, is not the proper place to discuss this\\nbranch of the general subject in detail. It is intro-\\nduced here merely for the purpose of completing my\\noutline sketch of the process by which conscience is\\ndeveloped in normally constituted men and women\\nand to show what a strong moral energy is resi-\\ndent within the man in whom conscience has been\\ndeveloped on lines of perfect truth.\\nI am speaking, of course, of the normal method\\nof developing conscience in the normal man. Con-\\nscience, however, like every other faculty or quality\\nof the human mind, may be perverted by wrong edu-\\ncation or an unfavorable environment. The Inquisi-\\ntion was the result of perverted conscience. Religious\\nwars are frequently the results of perverted or un-\\nenlightened conscience. In every-day life, among\\nhighly civilized peoples, perverted conscience often\\nmanifests itself in the utter inability of certain classes\\nof people to adapt themselves to their environment.\\nThus, the cranky reformer, the fundamental tenet of\\nwhose creed is that whatever is, is wrong, is often\\nmerely a victim of a perverted conscience. It some-\\ntimes amounts to a moral insanity that is just as pro-\\nnounced and often as offensive as total depravity.\\nBut, perverted or unperverted, conscience is by far\\nthe strongest emotion of the human soul; for the\\nveriest physical coward will often face the cannon s\\nmouth for conscience sake, even in a bad cause.\\nFortunately for humanity, perverted conscience is", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0215.jp2"}, "216": {"fulltext": "214 THE DIVINE PEDIGREE OF MAN.\\nthe exception rather than the rule. Were it not\\nso, mediaeval conditions would still prevail. More\\nfortunate still it is for humanity that the inherent\\nstrength and energy of conscience as an agent of\\nprogressive development of the good there is in man,\\ndepends entirely upon the character of the correla-\\ntive emotions and faculties that are concerned in its\\ndevelopment. Thus, if one s conscience is based\\nentirely upon the instinct of self-preservation, that\\nis to say, if fear of punishment for wrong-doing is the\\nonly incentive to right living, it is an imperfectly\\ndeveloped conscience, if indeed it can properly be\\ndesignated as conscience. The same is true even if\\nit is reinforced by the instinct of religious worship.\\nAgain, a conscience that is based entirely upon the\\naltruistic instinct or emotion is still lacking in some\\nof the essential elements of a perfectly developed\\nconscience.\\nI assume that in all the cases above mentioned\\nthere is still lacking an essential element, for one very\\ngood and, as I think, sufficient reason and that is\\nthat history does not furnish an example where such\\npartial developments were materially assisted by in-\\ntuition. On the other hand, we have numerous\\nexamples, culminating in Jesus of Nazareth, where\\na conscience based upon a harmonious development\\nof the three great instincts namely, the instinct of\\nself-preservation, the altruistic instinct, and the in-\\nstinct of religious worship was reinforced by an in-\\ntuitive perception of the eternal principles of right\\nand wrong.\\nNow, I have already pointed out the fact that each\\nsentient creature is endowed with an instinctive or", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0216.jp2"}, "217": {"fulltext": "CONSCIENCE AND RELIGIOUS PRINCIPLES. 21 5\\nintuitive knowledge of the laws of its being, and that\\nthis knowledge is exactly proportioned to its stage of\\nmental or physical development, or, in other words,\\nin exact proportion to its wants and necessities. I\\nhave also shown that man constitutes no exception\\nto this rule. It is also true that this instinctive\\nknowledge is never attained in advance of conditions\\nthat render it necessary.\\nWe have a right to expect, therefore, that when\\nthe process of developing man s moral nature com-\\nmences, and the proper stage of development has\\nbeen reached, his intuitions will be developed in\\nexact proportion to his needs. Accordingly we find\\nthat, in the evolution of conscience, at a certain,\\ndefinite stage of that evolution, man does develop\\nthe power of intuitive perception of the essential\\ntruth pertaining to conscience. Obviously the only\\ngeneral truth answering to the necessities of con-\\nscience is that embraced in the principles of right\\nand wrong. That is the knowledge required to en-\\nable man to perform all his duties in perfection.\\nWe further find that man never attains that intuition\\nuntil he seeks to develop his conscience upon the\\nbasis of the three primary instincts, never excluding\\nor subordinating that of religious worship.\\nThe inevitable inference is, man owes duties to his\\nGod as well as to his fellow-men and to himself, the\\nlast-named being always subordinate to the others\\nand that a perfect conscience must be based upon\\nthose instincts which include all three lines of duty.\\nIt is obvious that any one of the three instincts\\nwould be sufficient to convert the principle Involved\\nin the suggestion into an instinctive impulse of dom-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0217.jp2"}, "218": {"fulltext": "2l6 THE DIVINE PEDIGREE OF MAN.\\ninating potency. But when the three are combined,\\nas they are in every normally constituted person,\\nconscience becomes an instinctive emotion of such\\nsupreme power that the gates of hell cannot pre-\\nvail against it. It is then the strongest instinct of\\nthe human soul. Then it is that men will face the\\ncannon s mouth for conscience sake. Then it is\\nthat men and women will welcome torture and tribu-\\nlation in this world, and calmly yield up their lives\\nat the stake rather than surrender the convictions of\\nconscience.\\nThus it is, and then it is, that the subjective mind\\nof man, for the first time in all its history, rightfully\\nand normally assumes the ascendancy. It is not\\nbecause the law of suggestion has been suspended or\\nmodified, but because the auto-suggestions of con-\\nscience are more potent than any suggestions that\\ncan be brought to bear against its convictions. This\\nis the safeguard which the laws of nature throw\\naround every human soul that is possessed of a con-\\nscience, and which forever guards and protects it,\\nunder all circumstances and conditions, from the\\nsuggestions of crime or immorality.\\nIt will thus be seen that at the very threshold of\\nthe moral and spiritual realm the soul stands ready\\nto assume its rightful supremacy. It is its own do-\\nmain, its native realm, for it extends over from\\ntime to eternity; and the soul alone is concerned\\nwith both. It is then that the soul becomes the in-\\nward monitor, the still small voice which leads\\nmankind in the ways of truth and righteousness.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0218.jp2"}, "219": {"fulltext": "^att II.\\nPSYCHOLOGY AND CHRISTIAN THEISM.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0219.jp2"}, "220": {"fulltext": "", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0220.jp2"}, "221": {"fulltext": "fatt II.\\nPSYCHOLOGY AND CHRISTIAN THEISM.\\nCHAPTER I.\\nPRELIMINARY.\\nFacts of Evolution to be distinguished from Theories of Evolution-\\nists. Theistic Argument, per se, to be based upon Facts presented\\nby Antitheistic Evolutionists, Darwin, Haeckel, and Romanes.\\nTheir Arguments for Evolution to be utilized as a Basis of\\nTheistic Conclusions. Exception to be taken to Subsidiary\\nHypotheses. Distinction to be drawn between Theisms. The-\\nism, ?rj^, proven by Facts of Evolution. Christian Theism by\\nEvolution and Psychology. The World interested alone in\\nChristian Theism. Is Christian Civilization founded on Truth\\nor Error The New Psychology a Necessary Factor. The\\nOld Psychologies Inadequate to a Solution of the Problem.\\nIN order that there may be no misunderstanding\\neither on the part of the general reader or of\\npossible atheistic critics, I desire to have it clearly\\nunderstood at the outset that the theistic argument\\nwhich follows will be based upon the facts of organic\\nand mental evolution as stated by Darwin and his\\nfollowers. Among the latter I desire to make par-\\nticular mention of the names of Haeckel and Ro-\\nmanes; of the former because (i) he was a follower\\nof Darwin, (2) he was indorsed by Darwin in the\\nlater editions of his works, (3) he treated the subject", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0221.jp2"}, "222": {"fulltext": "220 THE DIVINE PEDIGREE OF MAN.\\nof man s evolution more fully than did Darwin, and\\n(4) because he was more radically atheistic in his\\nexpressed conclusions than was Darwin himself. I\\nmention Romanes for practically the same reasons.\\nHe was a follower and an intimate personal friend of\\nDarwin, and his views at the time he wrote the works\\nfrom which I have quoted were as pronouncedly\\natheistic as were those of either Darwin or Haeckel/\\nI am thus particular in segregating the facts stated\\nby the evolutionary philosophers from their theories\\nor hypotheses for the reason that I accept their facts\\nand shall base my argument upon them. I also ac-\\ncept and shall insist upon the general theory that\\nman is descended from the lower animals that the\\npotentials of manhood resided in the primordial cell\\nthat all instincts, primary and secondary, are inherited\\nas long as they are useful and finally, that man is\\nthe summum bonuniy so to speak, of all ancestral forms\\nand faculties, the final goal of organic evolution.\\nThese are the principal and the valid claims of\\nthe evolutionists, and those claims I shall steadily\\ninsist upon. I shall also accept as valid their princi-\\npal arguments in favor of the general theory of evo-\\nlution. I shall lay great stress, for instance, upon\\nthe doctrine of heredity; and I shall particularly\\ninsist upon the entire validity of their analogical ar-\\n1 In justice to the memory of Romanes I must not omit to men-\\ntion that his most pronounced atheistic views were expressed in a\\nwork published anonymously, entitled A Candid Examination of\\nTheism, by Physicus. In later years, however, he modified his\\nviews as therein expressed, and his notes were published post-\\nhumously under the title Thoughts on Religion. Candor compels\\nthe remark, however, that, from a purely scientific point of view, his\\nrecantation is as valueless as his original arguments.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0222.jp2"}, "223": {"fulltext": "PRELIMINARY, 22 1\\ngumcnt from the ontogeny of the germinal cell of\\nman to the phylogeny of the primordial germ. As\\nthis argument is their stronghold, being absolutely\\ninvulnerable in itself, atheism could ask no greater\\nconcession than its acceptance by theism. It will\\nthus be seen that I propose to accept, without quali-\\nfication, all that is really fundamental in the theory\\nof evolution, both of fact and of argument. I do so\\nfor two very good and sufficient reasons; namely,\\nfirst, because they are right, and secondly, because\\nthey are exactly suited to my purpose.\\nBut when we come to the subsidiary hypotheses\\nof those scientists, vastly different questions present\\nthemselves. For instance, the theory of natural\\nselection cannot be received without some qualifi-\\ncation, as I have already pointed out. I have also\\nventured to criticise other subsidiary theories of Mr.\\nDarwin and his followers, and it is for this reason\\nthat I wish to remind the critical reader that the\\nvalidity of the theistic argument which I am about\\nto make will not rest upon the soundness of my\\nposition where I have taken issue with those eminent\\ngentlemen on minor propositions. The point is that\\nI expect to make my argument complete as a refu-\\ntation of their atheistic conclusions without the ne-\\ncessity of employing other facts or other arguments\\nthan their own. This may sound paradoxical but\\nthe intelligent reader will understand my meaning\\nwhen I say that I shall simply take up their facts and\\ntheir arguments at the point where they abruptly\\nstop and beg the question at issue, and carry said\\nfacts and arguments to their legitimate and logical\\nconclusion.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0223.jp2"}, "224": {"fulltext": "222 THE DIVINE PEDIGREE OF MAN,\\nI make these remarks at this time simply because\\nI am aware of the propensity so often indulged by\\na certain class of agnostic philosophers to raise new\\nor collateral issues when they fail to meet the real\\nquestion. I wish therefore to direct the attention of\\nsuch philosophers to the argument based upon their\\nown data, and thus afford them the opportunity to\\nwrestle with that, before they assume, a priori, that\\nI am wrong because I differ with Darwin and his\\nworshippers on collateral issues.\\nIt is not because I fear, or expect to escape, or\\nwish to avoid criticism for venturing to entertain\\nviews of my own in regard to those issues, that I\\nhave made these remarks. It is simply because I\\ndesire the reader to distinguish carefully between\\nthose arguments that are founded upon my dicta or\\nhypotheses and those founded upon the facts and\\narguments furnished forth by my opponents. If\\nthat distinction is carefully borne in mind, it will be\\nfound that the theistic argument, per se, is complete\\nwithout taking my own theories into account.\\nBut it must not be forgotten that it is one thing\\nto prove theism, or the existence of an intelligent\\nGreat First Cause, as an independent proposition, and\\nquite another to prove Christian theism, or the ex-\\nistence of the God of Christian faith, as distinguished\\nfrom all other theistic hypotheses. The first, as I\\nshall proceed to show in subsequent chapters of this\\nbook, is easily proven by the aid of the facts of\\norganic evolution, as set forth by the atheistic evo-\\nlutionists themselves. But Christian theism is not\\nso easily proven, inductively, without the aid of the\\nnew psychology.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0224.jp2"}, "225": {"fulltext": "PRELIMINARY. 223\\nNor is the world at large very much interested in\\nthe first, for the great bulk of mankind believes in\\nsome form of theism. Even the agnostics are com-\\npelled to admit that the universe appears to be\\ngoverned by some kind of intelligence; but hold\\nthat it can bear no relation to insignificant man, and\\nthat, whatever it is otherwise, it is utterly inscru-\\ntable to man.\\nChristianity, on the other hand, teaches that we\\nshould seek God, if haply we might feel after him,\\nand find him, though he is not far from each one of\\nus: for in him we live, and move, and have our\\nbeing; for we are also his offspring.\\nIt follows that we may know something of One\\nwho is so near to every one of us that he is not\\nutterly inscrutable that if we are his offspring,\\nwe may not only trace our pedigree back to him,\\nbut by an analysis of the mind nearest to him, and\\ncontinuing that analysis to the mind of man, we may\\nknow something of the attributes of him from whom\\nwe are descended.\\nThe world is interested in this form of theism for\\nit is of the last importance that it should know\\nwhether or not the religion which bears a causal rela-\\ntion to the greatest civilization on earth is founded\\nupon a fundamental truth. And it looks to inductive\\nscience for a solution of the problem. It is this\\nform of theism that it is the object of this book to\\nexamine.\\nAnd this is why I have taken the pains to outline\\nthe fundamental principles of the new psychology,\\nand to correlate them with the facts of organic evo-\\n1 Acts xvii. 27 et scg. (St. Paul).", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0225.jp2"}, "226": {"fulltext": "224 THE DIVINE PEDIGREE OF MAN.\\nlution. For if Christian theism is destined ever to be\\nestablished by induction, it is obvious that it can be\\ndone only by a study of the facts and principles of\\nthese two sciences.\\nAnd that is the reason why I have asked the\\nreader to bear the distinction in mind. Theism is\\neasily proven by the facts of organic evolution alone.\\nChristian theism requires the aid of a true psychol-\\nogy. I have ventured to offer my own psycholog-\\nical hypotheses, for the reason that they seem to\\nharmonize all the facts of organic and mental evolu-\\ntion with the essential principles of Christian theism.\\nThis the old psychology could not do and the new\\nphysiological psychology does not touch the question.\\nUnder the old psychology any possible conception\\nof the attributes of God based upon the known\\npowers of the mind of man could not escape the\\ncharge of the crassest anthropomorphism. I shall\\nattempt to show that under the new psychology, as\\noutlined in this book, the highest possible concep-\\ntion of the attributes and powers of the Deity may\\nbe gained by an analysis of the known powers of\\nthe subjective mind of man.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0226.jp2"}, "227": {"fulltext": "CHAPTER II.\\nTHE GREAT ATHEISTIC PETITIO PRINCIPII.\\nLogical Cobwebs to be cleared away, The Real Question: Is\\nthere a Personal Deity Anthropomorphism not Chargeable\\nunder New Psychology. The Service rendered by Evolutionists.\\nRefuted Doctrine of Special Creations, and then said in\\ntheir Hearts, There is no God. Mr. Darwin s Great Labor\\ndirected toward Atheism. Entitled to Credit for proving Evolu-\\ntion. Natural Selection as the Origin of Species not sustained by\\nFacts. Artificial Selection produces New Morphological Species,\\nnot Physiological. Examples. Huxley takes this View.\\nProof of Natural Selection lacking. The Theory clung to by\\nAtheism, because it disguises the Theory that Physical Organism\\nantedates Intelligence, This is the Stronghold of Atheism.\\nIt is assumed without Proof, which is begging the Question.\\nTheory of Spontaneous Generation without One Fact to support\\nit. All Known Facts against it. Haeckel assumes it confessedly\\nwithout Facts. Begs the Question. Tyndall s Experiments\\nfailed to produce Organic Life from Inorganic Matter. The Cru-\\ncial Point at the Beginning of Organic Life. Natural Selection\\nthe Theory of Chance. Lamarck s Theory of Appetency. Dar-\\nwin s Contempt for Lamarck because his Theory presupposed\\nIntelligence as the Cause of Organism. It implies Necessary\\nProgression. A Wretched Book. Darwin s Private Reli-\\ngious Views. Lamarck s Theory complementary to Darwin s.\\nHuxley s Latest Views. They indorse Lamarck s Theory.\\nHaeckel vs. Haeckel. The Scientist vs. the Atheist. The\\nMoneron demonstrates Mind as Antecedent to Physical Organism.\\nThe Monera are Structureless, and yet they are endowed\\nwith Mind and Life. A Wonderful Intelligence. His Theory\\nitself a Case of Spontaneous Generation. The Moneron as a\\nSymbol and an Example. Symbolizes the Whole Process of\\nEvolution. An Example of Creative Power, of Control of\\nMind over Matter, of the Immanence of the Soul in the Body.\\nIts Independence of Organism, of a Law of Infinite Repro-\\nduction. Haeckel s Assumption begs the Question at Issue.\\nIS", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0227.jp2"}, "228": {"fulltext": "226 THE DIVINE PEDIGREE OF MAN.\\nIt is in Defiance of all Facts and Recognized Principles. Atheism\\nbased upon Pure Assumption. The Theories of Darwin and\\nhis Followers are Atheistic. Their Facts are Theistic.\\nBEFORE proceeding to the main argument it is\\ndesirable to clear away a few of the logical\\ncobwebs with which the agnostic philosophers have\\nso ably obscured the question of theism as it is af-\\nfected by the facts of evolution. In doing so, there\\nwill be no difficulty in showing that they have never\\ntreated the real question logically or even fairly.\\nThe real question is whether there exists an intelli-\\ngent, personal Deity. The word personal is here\\nemployed for the want of a better term. If intelli-\\ngence is granted, it presupposes a living, thinking,\\npercipient entity, a mental organism and an organ-\\nized intelligence must be in some sense a personality.\\nTherefore an intelligent God must be a personal\\nGod. The word personal, as applied to the Deity,\\nhas been a bete noir to atheistic philosophers for\\nmany centuries, simply because they have chosen\\nto assume that it implies anthropomorphism. This\\nassumption was not wholly without warrant under\\nthe old psychology; but before this book is finished\\nit will be shown that personality does not necessarily\\nimply anthropomorphism; and that the Christian\\ndoctrine that man was made in the image of God\\nmay be scientifically exact without being inconsistent\\nwith the highest possible conception of a Deity. In\\nshort, it will be shown that the crude and anthro-\\npomorphic conceptions of God which were based\\nupon the assumption of the divine pedigree of man\\nwere only possible under the old psychology. This,\\nhowever, must be reserved for its proper place In", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0228.jp2"}, "229": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPH. 22/\\nfuture chapters. We will now proceed to examine\\nthe logical attitude of those agnostic philosophers\\nwho imagine that they have eliminated God from the\\nuniverse, or, to put it in the language of Romanes,\\nthat there exists no logical necessity for a God.\\nAt the outset due credit must be awarded to the\\nauthors of the evolutionary hypothesis for the one\\ngreat service they have rendered to humanity and to\\nthe cause of science and religion. They have logically\\nand scientifically demonstrated that evolution is God s\\nmethod of creation. That is to say, they have effec-\\ntually disproved the old doctrine of special creations.\\nIn doing so, they have, unintentionally it would seem,\\ndone more for the cause of true religion, more to\\ndemonstrate the existence of, and the logical neces-\\nsity for, an intelligent, personal Deity, than the old\\ndoctrine of special, miraculous creations has ever\\ndone.\\nBut it was at this point that they made their first\\ngreat logical mistake. They imagined that, since\\nthey had done away with the doctrine of special\\ncreations, they had also done away with the Creator,\\nor at least had obviated all logical necessity for a\\nCreator. Upon what principle of logic such a con-\\nclusion was thought to be legitimate, it would now\\nbe useless to inquire. It is suflficient to know that\\nMr. Darwin and his followers arrived at that conclu-\\nsion, although they attempted in various ways to\\ndisguise it. At any rate, his efforts were in reality\\ndirected more specifically and pronouncedly toward\\nthe atheistic argument than they were towards the\\nproofs of any other one of his theses or hypotheses,\\n1 A Candid Examination of Theism.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0229.jp2"}, "230": {"fulltext": "228 THE DIVINE PEDIGREE OF MAN.\\nThe theory of evolution by itself could have been\\ndemonstrated to be true with half the labor that Mr.\\nDarwin bestowed upon The Origin of Species.\\nThe facts of paleontology alone would have been\\nsufficient. In point of fact, as Mr. Huxley has\\npointed out, primary and direct evidence in favor\\nof evolution can be furnished only by paleontology.\\nMoreover, one half the facts of biology cited by Mr.\\nDarwin would have been sufficient to make 2, prima\\nfacie case in favor of the evolutionary hypothesis\\nand it could have been done without committing its\\nauthor to a theory of causation that he has been\\nutterly unable to sustain. Besides, the moment the\\ndoctrine of evolution is established, its opposite,\\nthe doctrine of special creations, falls of its own\\nweight.\\nWe may therefore concede, for the sake of the\\nargument, that Mr. Darwin is entitled to the credit\\nof making a priina facie cdiSQ in favor of the evolu-\\ntionary hypothesis; and that, in so doing, he has\\nannihilated the doctrine of special creations. I say\\nwe may concede that much for his facts, properly\\nclassified and examined, without reference to his theory\\nof causation, are sufficient. But when we examine\\nthem with reference to his theory, that is, with refer-\\nence to his doctrine of natural selection as the cause\\nof the origin of species, a logical doubt is thrown\\nupon his whole doctrine. And I may here remark\\nthat if the theory of evolution had depended for its\\nvalidity upon the labors of Mr. Darwin alone, it could\\nnever have obtained general acceptance. It is to the\\nlabors of his contemporaries and his successors that\\n1 Darwiniana, p. 239.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0230.jp2"}, "231": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII. 229\\nthe credit is due of placing the evolutionary hypothe-\\nsis beyond the region of rational doubt.\\nIn saying this, I am not seeking to dim the lustre\\nof the fame of Mr. Darwin. Far from it. He is\\nentitled to all the credit due to the intelligent, in-\\ndustrious, and conscientious gatherer of the facts of\\nnature. He was, as such, one of the most illustrious\\nhewers of wood and drawers of water for science\\nthat the world has ever seen. It is upon this that\\nthe true fame of Mr. Darwin must rest in all the ages.\\nIt was this that first attracted the attention of scien-\\ntists in all parts of the civilized world. The true\\nscientist is an ardent lover of facts, as he should be\\nbut it must be said that he sometimes loves, not\\nwisely, but too well for it unfortunately happens\\nthat even facts are sometimes prostituted to illegiti-\\nmate uses. That is to say, when a mass of new and\\nwell-authenticated facts is presented to the scientist,\\nespecially if it is accompanied by an attractive theory\\nof causation, he is not always careful to discriminate\\nbetween the facts that sustain the theory and those\\nwhich do not. It will not be difficult to show that\\nMr. Darwin s followers have not always been careful\\nto keep that distinction clearly in view.\\nThe facts in the case are briefly these Mr. Darwin,\\nin the course of extensive travel and long years of\\nclose observation, had collected a vast store of facts\\nwhich bore upon the subject of organic evolution\\nand he wisely determined to embody the result of\\nhis labors in a book setting forth his reasons for\\nbelieving that the innumerable species, genera, and\\nfamihes of organic beings with which the world is\\npeopled have all descended, each within its own", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0231.jp2"}, "232": {"fulltext": "230 THE DIVINE PEDIGREE OF MAN.\\nclass or group, from common parents, and have all\\nbeen modified in the course of descent. No one\\ncan deny that his fundamental doctrine of evolution-\\nary development, as it is thus stated in his own lan-\\nguage, has been amply verified by his facts. But\\nwhen he comes to tell us how this modification\\ntook place, he signally fails. In other words, when\\nhe tells us that natural selection is the origin of\\nspecies, he signally fails to prove the correctness of\\nthe hypothesis. That is to say, he has not given us\\none instance where a new species has been produced\\nby either natural or artificial selection. He has\\nshown what everybody has observed for himself,\\nnamely, that artificial selection -that is, breeding\\nhas the power to change vastly the structure, or\\nmorphology, of animals, and thus produce what is\\nloosely termed new species. Thus, the great\\nvariety of pigeons shows what intelligent artificial\\nselection can do in the way of originating morpho-\\nlogical species although it is well settled that all\\nthe varieties are really descended from the rock\\npigeon. Again, there is a wide difference between\\nthe razor-back hog of the Southern States and\\nthe preposterous pig of commerce as exhibited\\nin Northern county fairs and stockyards; and still\\nmore between the latter and the wild boar. But\\nthey are all of the same physiological species. The\\ntrue test of species is in the phenomena of hybridiza-\\ntion. Thus, if the offspring of two supposed species\\nare infertile with each other, or with the original\\nspecies on either side, the evidence is complete that\\nthe two parents belong to different physiological\\n1 Origin of Species, ist ed., p. 457.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0232.jp2"}, "233": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPIT 23 1\\nSpecies. The horse and the ass, for instance, when\\nbred together produce the hybrid mule; and the\\nlatter is well known to be infertile with other mules\\nor with either of the parent species. On the other\\nhand, dogs, howsoever wide may be their morpholo-\\ngical differences, as between the greyhound and the\\ndachshund, for instance, are perfectly fertile with\\neach other, and their offspring are fertile with each\\nother and all other varieties or races of dogs. The\\nsame may be said of hogs, pigeons, and many\\nother species with widely varying morphological\\ncharacteristics.\\nTo show that I am not alone in my opinion as to\\nMr. Darwin s failure to establish his doctrine that\\nnatural selection is the originator of all species, I\\nquote the words of his best friend and most ardent\\nadmirer and sympathizer, the late Thomas H. Huxley\\nAfter much consideration, and with assuredly no bias\\nagainst Mr. Darwin s views, it is our clear conviction that,\\nas the evidence stands, it is not absolutely proven that a\\ngroup of animals, having all the characters exhibited by\\nspecies in nature, has ever been originated by selection,\\nwhether artificial or natural. Groups having the morpho-\\nlogical character of species distinct and permanent races,\\nin fact have been so produced over and over again but\\nthere is no positive evidence, at present, that any group of\\nanimals has, by variation and selective breeding, given rise\\nto another group which was, even in the least degree, in-\\nfertile with the first. Mr. Darwin is perfectly aware of\\nthis weak point, and brings forward a multitude of ingeni-\\nous and important arguments to diminish the force of the\\nobjection. We admit the value of these arguments to\\ntheir fullest extent; nay, we will go so far as to express", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0233.jp2"}, "234": {"fulltext": "232 THE DIVINE PEDIGREE OF MAN.\\nour belief that experiments conducted by a skilful physiolo-\\ngist would very probably obtain the desired production of\\nmutually more or less infertile breeds from a common\\nstock in a comparatively few years but still, as the case\\nstands at present, this little rift within the lute is not to\\nbe disguised or overlooked.\\nNow, it so happens that this little rift within the\\nlute is large enough to destroy utterly the concord\\nof sweet sounds which is popularly supposed to\\nemanate from Mr. Darwin s instrument. In other\\nwords, the above quotation is the candid though\\nevidently reluctant admission of an honest man that\\nMr. Darwin, with all his vast array of facts, has\\nutterly failed to find one that proves his hypothesis,\\neven in the least degree. That is to say, the\\ntheory that all those physiological changes and dif-\\nferentiations that constitute species in animals, the\\ntheory that all structural changes in animal life which\\nmake up the sum-total of evolutionary development,\\nthe theory that was supposed to eliminate God from\\nthe universe and relegate all the works of nature\\nto the domain of chance, is found to be without\\none solitary fact to sustain it.\\nIt does not in the least degree militate against\\nthis one fact for Mr. Huxley to say that Mr. Darwin s\\narguments are ingenious and important when he\\ntries to diminish its force. Nor does it strengthen\\nthe weak point when Mr. Huxley admits the\\nvalue of the ingenious arguments aforesaid. Nor\\ndoes it aid Mr. Darwin to supply the demand for\\nfacts when Mr. Huxley goes so far as to guess that\\nsome future skilful physiologist might be able to\\n1 Darwiniana, pp. 74, 75.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0234.jp2"}, "235": {"fulltext": "THE ATHEISTIC PETITIO PR INC IP II. 233\\nsupply the required fact for Mr. Darwin if he would\\nonly try hard enough. The fact remains that Mr.\\nDarwin s theory that natural selection accounts for\\nthe origin of species has not one fact to sustain it.\\nNow, I hasten to repeat what I said in Part I. of\\nthis book namely, that I have no quarrel with the\\ntheory of natural selection, or survival of the\\nfittest. But it is a subsidiary factor in the grand\\nscheme of evolutionary development, and not the\\nscheme itself. Within its sphere of influence it is\\nsupreme, and no theory of evolution would be com-\\nplete without it. But to say that it is the catcse of\\norganic evolution could only be exactly paralleled in\\nabsurdity by supposing the revolution of the earth on\\nits own axis to be the cause of all planetary motion.\\nIndeed, we might exactly parallel Mr. Darwin s case\\nby supposing him to be a student of astronomy\\ninstead of a naturalist. We might suppose that he\\nwas an indefatigable gatherer of facts, and that after\\nyears of laborious research he had accumulated\\nenough ammunition to explode the theory that the\\nearth is flat and that the sun revolves around it once\\nin twenty-four hours. We might then confidently\\nexpect him to write a book clearly demonstrating\\nthat the earth is round instead of flat, and that it\\nrevolves on its own axis, from west to east, once in\\ntwenty-four hours, etc. It is easy to imagine that\\nMr. Darwin would at once be hailed as a great scien-\\ntist, and justly so, because his great array of facts\\nwould be demonstrative of his thesis. But suppose\\nhe labelled his book The Origin of Planetary Mo-\\ntion, and claimed in it that the revolution of the earth\\ncaused all the other planets to revolve and kept them", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0235.jp2"}, "236": {"fulltext": "234 THE DIVINE PEDIGREE OF MAN.\\nin their orbits. Would scientists accept that hypoth-\\nesis in the absence of a single fact to prove it,\\nsimply because he had proven some other proposi-\\ntion by a great array of facts? Well, that depends.\\nThey most likely would if it was understood that the\\nunproven proposition would, if true, eliminate God\\nfrom the universe. In that case Mr. Huxley might\\nbe depended upon to rise to the occasion and remark\\nthat *it is true that Mr. Darwin has not cited a single\\nfact going to show that the revolution of the earth is\\nthe cause of all planetary motion; but he has proven\\nover and over again that the earth revolves he\\nargues ingeniously, and I am prepared to believe\\nthat somebody else will some day work up a fact that\\nwill help Mr. Darwin out. In the mean time it is the\\nbest hypothesis we have for proving that there is no\\nlogical necessity for a Deity, and we had better stick\\nto it and wait for something to turn up.\\nI submit that the logic of the two cases runs on\\nparallel lines. It may be objected that I have sup-\\nposed an absurdity as my unproven proposition. My\\nreply is that it is no more absurd to suppose that the\\nrevolution of the earth is the cause of all astronomical\\nphenomena than it is to suppose that a series of acci-\\ndents is the cause of all evolutionary development of\\nanimal life on this planet.\\nThis, then, is the logic of the situation as it is\\nshown upon the surface. Viewed from that stand-\\npoint alone, it is difficult to imagine why such\\nlogicians as Huxley should cling with such tenacity\\nto a hypothesis that admittedly has not one fact to\\nsustain it. But when the surface is penetrated, the\\nmystery is easily solved; for it is then found that", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0236.jp2"}, "237": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII. 235\\nthe theory that natural selection accounts for the origin\\nof species thinly disguises a furidamental proposition\\nthat is vital to atheism. That proposition is that\\nphysical organism is antecedent to intelligence. The\\nconverse of that proposition is that intelligence is\\nantecedent to physical organism. The latter is the\\ntheistic proposition the former is the stronghold of\\natheism.\\nA few words will make my meaning clear. I am\\nspeaking, of course, of atheism versus theism solely\\nwith reference to the issue as affected, pro and con,\\nby the facts of organic evolution. Viewed from that\\nstandpoint, the fundamental issue resolves itself into\\nthis question\\nDoes mi^id antedate physical organism?\\nThis is the fundamental issue in a nutshell. And\\nit will readily be seen that to establish the affirmative\\nis to invest every step in the progressive develop-\\nment of organic life with a profound theistic signifi-\\ncance for it leads us at once back to the very\\nbeginning of organic life on this planet. It leads, in\\nother words, to the very heart of the great question\\nfor, if the affirmative is true, mind antedated the\\nlowest unicellular organism and endowed it with life\\nand intelligence. If that is true, it necessarily in-\\nvolves the theistic interpretation of the origin of\\nmind and life. If the negative is true, physical\\norganism necessarily originated mind and endowed it\\nwith its wonderful powers. How? By an accidental\\njuxtaposition and subsequent union of certain chemi-\\ncal substances protoplasm was formed, and pro-\\ntoplasm originated mind. This, in plain terms, is\\nthe atheistic hypothesis of the origin of life and", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0237.jp2"}, "238": {"fulltext": "2^6 THE DIVINE PEDIGREE OF MAN.\\nmind. Science seeks to soften the crude realism\\nof the naked truth, as thus expressed, by the use of\\nwords of learned length and thundering sound and\\nhence the terms abiogenesis (Huxley) and\\narchebiosis (Bastian), both of which mean\\nspontaneous generation, and have been coined for\\nthe purpose of giving a scientific air to the crude\\ndoctrine that the beginning of life on this planet was\\ndue to accident or chance.\\nAt this point I pause to remark upon the logical\\nattitude involved in this particular assumption,\\nthat life and mind originated by spontaneous genera-\\ntion. That assumption is what is known in logic as\\npetitio principii and it is one of the most flagrant\\nexamples on record of that most abominable of all\\nlogical offences of which a logician can be guilty.\\nPetitio principii, in plain English, is begging the\\nquestion. To beg the question is to take for\\ngranted the matter in dispute, to assume without\\nwarrant something that involves the point under\\ndiscussion.\\nNow, the matter in dispute between the atheistic\\nevolutionist and the theistic evolutionist is just this\\nquestion of spontaneous generation. Is that the way\\nlife originated on this planet? Or was there an antece-\\ndent mind from which the primordial germ inherited\\nits intuitive, or instinctive, knowledge of the laws of\\nits being? That is the vital question and upon the\\ndecision of that question largely depends the strength\\nof the argument for or against theism so far as it is\\naffected by the facts of organic evolution.\\n1 Discourses, Biological and Geological, Appletons Am.ed., p. 229.\\n2 The Beginnings of Life,", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0238.jp2"}, "239": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII 237\\nNow, the argument for spontaneous generation is\\nsimply nil. It is pure, gratuitous assumption, with-\\nout a single fact to sustain it that is not a stronger\\nargument against it than for it. Thus, Haeckel,i in\\nspeaking of that species of moneron discovered by\\nHuxley in 1868, called the Bathybius, has this to\\nsay:\\nThe oldest monera originated in the sea by spontaneous\\ngeneration. This assumption is required by the demand of\\nthe human understanding for causality.\\nThe italics are mine. They were unnecessary for\\nthe purpose of merely drawing the attention of the\\nreader to the logical fact that spontaneous generation\\nis pure assumption, without one solitary fact to sus-\\ntain it; for that may be taken /r^ co7ifesso. Neither\\nis it necessary to emphasize the fact that such an\\nassumption is required by the exigencies of\\nthe atheistic argument; for that is self-evident,\\nsince there is, confessedly, nothing but assumption\\nsuited to the atheistic purpose. But I wish to draw\\nparticular attention to the monumental character of\\nthe assumption that the logical dilemma of atheism\\nand the demand of the human understanding for\\ncausality are synonymous expressions or logical\\nequivalents. I submit that the demand of the\\nhuman understanding for causality is not adequately\\nsupplied by assumptions without evidence and I\\nprotest against measuring human understanding by\\natheistic standards.\\nNow, I am not exaggerating in the least when I\\nsay that the strongest evidence of the correctness of\\n1 The Evolution of Man, p. 31.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0239.jp2"}, "240": {"fulltext": "238 THE DIVINE PEDIGREE OF MAN,\\nthe theory of spontaneous generation is given by-\\nProfessor Haeckel in the following sentence The\\ndoctrine of spontaneous generation cannot be ex-\\nperimentally refuted. Neither can the doctrine\\nthat the moon is made of green cheese be experi-\\nmentally refuted. Yet no one but an atheist, in\\ndesperate pursuit of a suitable hypothesis, would\\nassume that the inability to prove the negative of\\na proposition constitutes valid evidence that the\\nproposition is true.\\nLogically, the inability to prove a negative possesses\\nno evidential value whatever in the absence of any\\naffirmative proof of a given proposition. The absence\\nof negative proof, however, possesses great signifi-\\ncance when facts exist which are confirmatory of the\\nhypothesis. In this case there are confessedly no\\nfacts to prove the affirmative. These are the words\\nof the learned professor aforesaid\\nNeither can the theory of spontaneous generation be\\nexperimentally proved unless great difficulties are overcome^\\n(The italics are mine.)\\nAgain we are reminded of Professor Huxley. Like\\nhim, Professor Haeckel finds no existing proof of his\\nhypothesis, but thinks that maybe, sometime, some-\\nbody will find a fact, or manufacture one, that will\\nhelp him out, provided he is able to overcome great\\ndifficulties. In the mean time he speaks very con-\\ntemptuously of those who have tried to produce\\nspontaneous generation by means of the crudest\\nexperiments. Doubtless the learned professor\\nrefers to Huxley s great discourse on Biogenesis\\n1 Op. cit. p. 32. 2 Op. cit. p. 32. 3 Op. cit. p. 32.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0240.jp2"}, "241": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII. 239\\nand Abiogenesis, in which he exposes the fallacies\\nof all previous writers who have adopted the hypoth-\\nesis of spontaneous generation. It may be, however,\\nthat the crude experiments he refers to are Pro-\\nfessor Tyndall s world-renowned series of experi-\\nments which were conducted with a view to the\\nsettlement of the vexed question. No one will accuse\\nthe learned author of The Prayer Gauge of enter-\\ntaining any violent prejudices, on religious grounds,\\nagainst the theory of spontaneous generation. Nev-\\nertheless he spent years in exposing the fallacies\\nof those who imagined that their crude experiments\\nhad forever settled the question affirmatively. The\\nhistory of experimental scientific investigation does\\nnot record a series of more carefully conducted exper-\\niments than that by which Professor Tyndall demon-\\nstrated, as far as a negative can be proven, that life\\ncannot be generated from inorganic compounds,\\nspontaneously or otherwise.\\nI cannot close the discussion of this branch of\\nthe subject without expressing my appreciation of\\nProfessor Haeckel s candor in frankly admitting the\\nweakness of his argument at the crucial point. He\\nadmits that the assumption of spontaneous gener-\\nation is required by the necessities of his argu-\\nment. I agree with him. There is nothing left for\\natheism but such an assumption at the point where\\norganic life commenced on this earth; for that is\\nthe crucial point in the argument for and against\\ntheism so far as the question is affected by the facts\\n1 Op. cit, p. 229,\\n2 See Tyndall s Fragments of Science, vol. ii., art. Sponta-\\nneous Generation.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0241.jp2"}, "242": {"fulltext": "240 THE DIVINE PEDIGREE OF MAN,\\nof organic evolution. Life and mind, with all their\\nimplications and potentialities, were spontaneously\\ngenerated from a fortuitous admixture of inorganic\\ncarbon compounds, or they were inherited from\\nan antecedent life and mind. One or the other of\\nthese propositions is true; for there is no middle\\nground. Professor Haeckel finds that the exigen-\\ncies of the logical situation require him to assume\\nthat the first is true. But he does so, not only\\nwithout one fact to sustain the assumption, but with\\nall the facts of experimental science arrayed against\\nit. As to the second of these alternative proposi-\\ntions, I shall attempt to show in future chapters that\\nall the salient facts of evolution conspire to demon-\\nstrate its truth. In the mean time, as stated in the\\ncommencement of this chapter, my object is to show\\nthe logical attitude of atheism and it is thought\\nthat it may now be safely assumed that Professor\\nHaeckel has been convicted of the direct petitio\\nprincipii.\\nAttention will now be directed once more to Mr.\\nDarwin and his immediate coadjutors with the view\\nof showing that they are guilty of the indirect\\npetitio. That is to say, Mr. Darwin attempts by\\nindirection to reach the same point that Professor\\nHaeckel assumed directly as his major premise,\\nnamely, spontaneous generation.\\nIt has already been shown that the logical impli-\\ncation of the doctrine that natural selection origi-\\nnates species is that physical organism antedates\\nintelligence, that is, the intelligence that makes the\\nselection. The very term selection .indicates\\n1 Op. cit. p. 31.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0242.jp2"}, "243": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII. 241\\nthat unmistakably. Selection presupposes some-\\nthing to select, and an intelligence capable of mak-\\ning a discriminating choice. This applies, however,\\nto artificial selection more particularly, for in that\\nthe intelligence of man makes the choice. But in\\nnatural selection, survival of the fittest is sup-\\nposed to take the place of intelligence. But in that\\ncase there is also presupposed an antecedent organ-\\nism capable of surviving; that is, endowed with\\nsuperior strength or sagacity, or something that\\nenables it to cope successfully with its environment\\nand survive less favored organisms. All this is\\nreasonable and logical as far as it goes, and it\\naccounts for a great many things. But as I have\\nalready shown, by the aid of Mr. Huxley and others,\\nit does not account for the origin of species. It\\ndoes not account for the antecedent organism that is\\nsuperior in strength, sagacity, etc., and conse-\\nquently capable of surviving rival organisms. And\\nthat is the crucial question. Mr. Darwin answers\\nthis in effect by the one word accident, other-\\nwise chance. Disguise it as you w the Dar-\\nwinian doctrine is the doctrine of chance; for he\\noffers no other explanation, and by his contemptu-\\nous rejection of Lamarck s theory of appetency, he\\nrejects the only possible alternative hypothesis. In\\nother words, as I have already pointed out, he rejects\\nthe only possible theory that implies a constant,\\ninherent force, resident in each organism, that\\nmakes for progressive development.\\nThe question is. Why do Darwin and his atheistic\\nfollowers reject that doctrine.-* Simply because it\\npresupposes that mind antedates physical organism,\\n16", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0243.jp2"}, "244": {"fulltext": "242 THE DIVINE PEDIGREE OF MAN.\\nand that it is, in fact, the primary cause of organic\\nchanges, and, consequently, of all evolutionary\\ndevelopment. Darwin was shrewd enough to foresee\\nthat Lamarck s theory, carried to its legitimate con-\\nclusion, that is, carried back to the primordial\\ngerm, would imply a mind antecedent to the first\\nunicellular organism; a mind capable of endowing\\nprotoplasm with life and intelligence; a mind\\ncapable of implanting in the primordial germ the\\npotentialities of manhood; a mind capable of endow-\\ning the lowest unicellular organism with such\\nfaculties, powers, and limitations that progressive\\ndevelopment was a necessity of its being in short, a\\nmind capable of originating the principle of organic\\nevolution, and establishing it as a law inherent in\\nthe very nature of every sentient creature. In other\\nwords, he saw that Lamarck s theory, carried to its\\nlegitimate conclusion, inevitably led to a logical\\ndemonstration of the theistic hypothesis.\\nDo I overestimate Mr. Darwin s logical acumen\\nin giving him credit for foreseeing the ultimate out-\\ncome of the theory of appetency Or, on the other\\nhand, do I do Mr. Darwin injustice in supposing\\nhim to be moved by a desire to avoid the logical\\nconclusion that appetency leads to theism.? The\\nmost attentive reader of Mr. Darwin s works proper\\nwill probably fail to find any evidence whatever that\\nhe was so moved, except in the general trend of the\\nDarwinian hypothesis. Mr. Darwin was too shrewd\\na controversialist thus to expose the weakness of his\\ncause or the real animus of his works. Nevertheless,\\nthere exists indubitable evidence that my estimate\\nof Mr. Darwin is neither exaggerated nor at fault.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0244.jp2"}, "245": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPIL 243\\nIt has often been remarked that more can be\\nlearned of the real man by the perusal of one of his\\nprivate letters to an intimate friend, than can be\\ndivined by reading a dozen volumes of his published\\nworks. This is eminently true of Mr. Darwin.\\nAccordingly we find in one of his letters to his\\nbosom friend, Sir Charles Lyell, his deliberate\\nopinion of Lamarck s theory, and his real reason for\\nthe contempt with which he regarded it. In this\\nletter he was taking Sir Charles to task for refer-\\nring to Mr. Darwin s views as a modification of\\nLamarck s. He says\\nIf this is your deliberate opinion, there is nothing to be\\nsaid, but it does not seem so to me. Plato, Buffon, my\\ngrandfather before Lamarck, and others propounded the\\nobvious views that if species were not created separately\\nthey must have descended from other species, and I can\\nsee nothing else in common between the Origin and\\nLamarck. I believe this way of putting the case is very\\ninjurious to its acceptance, as it implies necessary progres-\\nsion, and closely connects Wallace s and my views with\\nwhat I consider, after two deliberate readings, as a wretched\\nbook, and one from which (I well remember my surprise)\\nI gained nothing.^\\nIn a later letter to Sir Charles he speaks of\\nLamarck s book as follows\\nAs for Lamarck, as you have such a man as Grove with\\nyou, you are triumphant not that I can alter my opinion\\nthat to me it was an absolutely useless book^ (The italics\\nare mine.)\\n1 Life and Letters of Charles Darwin, vol. ii.pp. 198, 199.\\n2 Ibid. p. 201.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0245.jp2"}, "246": {"fulltext": "244 THE DIVINE PEDIGREE OF MAN.\\nA wretched book an absolutely useless\\nbook is the verdict of Mr. Darwin in re La-\\nmarck s work on organic evolution. Why? Simply\\nbecause the latter s theory implies necessary pro-\\ngression, is Mr. Darwin s answer.\\nIf Mr. Darwin had written a volume on the subject\\nof his religious views as expressed or implied in his\\ndoctrine of the origin of species, he could not have\\nmore plainly and definitely said: **I object to La-\\nmarck s theory of evolution because it implies a con-\\nstant force, inherent in every sentient creature and\\narising from the wants and necessities of its exist-\\nence, that compels progressive development. I ob-\\nject to it because it implies that mind is antecedent\\nto organism and is endowed with a creative energy\\nequal to the production of organic structural changes.\\nI object to it because, carried to its legitimate con-\\nclusion, it implies that mind antedated the lowest\\nanimal organism and impelled its structural devel-\\nopment. I object to it because it implies that evo-\\nlutionary development proceeds in obedience to a\\nlaw, and not to a series of accidents, and that it is,\\ntherefore, a necessary progression. I object to it\\nbecause necessary progression implies a definite\\nend in view a goal to be reached which, in turn,\\nimplies design.\\nDoes any one doubt that all this is implied in his\\nremarks contrasting Lamarck s doctrine with the\\ntheory of natural selection? In other words, does\\nany one imagine that Darwin did not regard design\\nas implied in necessary progression, as the very\\nantithesis of his doctrine of natural selection? If so,\\nwe will again invite attention to some of Mr. Darwin s", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0246.jp2"}, "247": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII 245\\nprivate sentiments, to an extract from his autobiog-\\nraphy, written, not for publication, but for the eyes\\nof his immediate family.\\nSpeaking of his early religious beliefs as contrasted\\nwith those he afterwards entertained, he says\\nAlthough I did not think much about the existence of a\\npersonal God until a considerably later period of my life, I\\nwill here give the vague conclusions to which I have been\\ndriven. The old argument from design in nature, as given\\nby Paley, which formerly seemed to me so conclusive,\\nnow that the law of natural selection has been discovered.\\n(The italics are mine.)\\nI submit that words could not more plainly express\\nhis belief that the doctrine of natural selection has\\nforever refuted the teleological argument, the doc-\\ntrine of design, as evidenced in the works of nature.\\nThis, in connection with his contemptuous rejection\\nof Lamarck s theory on the ground that it implies\\nnecessary progression, furnishes indubitable proof\\nthat he regarded his own theory as the very antith-\\nesis of that of Lamarck. That is to say, Lamarck s\\ntheory is that the mind within the organism is capable\\nof changing organic structure in response to neces-\\nsity; hence a mind antecedent to organism from the\\nbeginning; hence a law, and hence necessary pro-\\ngression in accordance with an immutable law of\\nprogressive development implanted in the primordial\\ngerm.\\nThese are the necessary logical implications of\\nLamarck s theory, and Mr. Darwin was not slow to\\n1 Life and Letters, vol. i. p. 278.\\n2 It must here be noted that such was not Lamarck s opinion for\\nhe too was an atheist, and fondly imagined that his theory elimi-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0247.jp2"}, "248": {"fulltext": "246 THE DIVINE PEDIGREE OF MAN.\\nrecognize the fact. Hence his indignant protest\\nagainst classing any theory that impHes necessary\\nprogression with his doctrine of chance. In his es-\\ntimation, and surely no one has any right to gainsay\\nit, the two hypotheses are antithetical, antipodal.\\nOn no other grounds than those I have stated could\\nthey be so considered. One leads inevitably to\\ntheism; the other is crass atheism.^\\nIf Mr. Darwin had not been moved to this antago-\\nnism on the grounds thus indicated, he surely could\\nnot have failed to see what Huxley evidently saw so\\nclearly, that the two theories are complementary of\\neach other; that, in fact, each is incomplete with-\\nout the other. It is not even pretended that nat-\\nural selection explains the cause of those variations\\nof physical structure from which the selection is\\nmade. Beyond the theory of chance all is in ob-\\nscurity so far as Mr. Darwin informs us. Species,\\nhe says, originated by means of natural selection,\\nor through the preservation of the favored races\\nin the struggle for life. But he does not tell us\\nhow the favored races came to be favored with\\nthe structural advantages which enable them to com-\\npete successfully in the struggle for life. Chance\\nis the only explanation offered by Mr. Darwin, and,\\nas we have already seen, he emphasizes it by his\\nnated God from the universe. Hence it was that, with that singular\\nwant of logical acumen that seems to be congenite with certain types\\nof continental philosophers and scientists, he referred the origin of\\nlife and mind to spontaneous generation.\\n1 Disguise the latter term as you will, or soften it into agnosti-\\ncism, it still remains that an agnostic is simply an atheist with-\\nout the courage of his convictions and Mr. Darwin s so-called reli-\\ngious views, as shown in his letters and autobiography, reveal the\\nfact that he was a living illustration of this definition.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0248.jp2"}, "249": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPIL 247\\nirascible hostility to any theory which implies a law\\ngoverning the subject-matter. If, therefore, chance\\nis not his theory of causation, as Mr. Huxley feebly\\nprotests, then Mr. Darwin has no theory. In any\\nevent, there is a hiatus in his hypothesis that cannot\\nbe bridged by an accident or a series of accidents.\\nNow, there has never been a theory promulgated\\nthat is capable of filling this hiatus by means of\\na law of progressive development except Lamarck s.\\nI have stated above that Mr. Huxley saw this\\nclearly. I do not find this admission in the text\\nof his published works but I do find it in his pref-\\nace to Appletons American edition of Darwin-\\niana. This preface is dated April 7, 1893, eleven\\nyears after Mr. Darwin s death, and but a few years\\nbefore his own demise. It may therefore be re-\\ngarded as his final protest against the insufficiency\\nof his friend s theory, and a parting suggestion to\\nscience as to the only hypothesis that can fill the\\nhiatus. He says\\nAs I have said in the seventh essay, the fact of evolution\\nis sufficiently evidenced by paleontology and I remain\\nof the opinion expressed in the second, that until selective\\nbreeding is definitely proved to give rise to varieties in-\\nfertile with one another, the logical foundation of natural\\nselection is incomplete. We still remain very much in the\\ndark about the causes of variation the apparent inherit-\\nance of acquired characters in some cases and the struggle\\nfor existence within the organism, which probably lies at the\\nbottofn of both these phenomenal (The italics are mine.)\\nI submit that, without specifically naming Lamarck\\nor his theory, Mr. Huxley could not have more", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0249.jp2"}, "250": {"fulltext": "248 THE DIVINE PEDIGREE OF MAN.\\npointedly declared his final opinion to be that\\nDarwin s theory of evolutionary development is in-\\ncomplete, and that Lamarck s is the only possible\\ncomplementary hypothesis. I therefore repeat, with\\nincreased emphasis, that neither Lamarck s theory\\nnor Darwin s is complete without the other; but that\\ntogether they constitute a theory of evolutionary\\ndevelopment that is complete, coherent, and scien-\\ntific. It is complete because it leaves no hiatus to\\nbe bridged by accident or chance. It is coherent\\nbecause the two factors are not inconsistent with\\neach other. It is scientific because it accounts for\\nall the facts and reveals a law of evolution under\\nwhich progression is necessary.\\nThis alone would commend it to such a mind as\\nHuxley s, even though it does presuppose mind to\\nbe antecedent to physical organism, and, indeed, the\\nprimary cause of it. Unlike Mr. Darwin, Mr. Huxley\\ndid not shrink from the acknowledgment of facts,\\nhowsoever strongly they might militate against his\\nagnostic preconceptions. One of his ablest essays\\nwas calculated to explode the fallacy of spontaneous\\ngeneration,^ indispensable as it is to the atheistic\\nargument, as acknowledged by Haeckel, Nor could\\nhe have failed to realize the trend of the facts of\\nnature toward theism when he finally declared his\\nconviction that the struggle for existence within\\nthe organism lies at the bottom of all causes of\\nvariation in species and the inheritance of acquire^\\ncharacters. It was, in effect, a distinct declaration\\nthat mind is not only antecedent to physical organism,\\nbut that it is the efficient cause, the initial force, which\\n1 Discourses Biological and Geological Essays, p. 229.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0250.jp2"}, "251": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII. 249\\nlies at the bottom of all the phenomena of progressive\\ndevelopment of animal life on this planet. Moreover,\\nhe could not have failed to see that the inevitable\\nlogical, scientific induction is that mind is antecedent\\nto, and the efficient cause of, the primordial unicellu-\\nlar organism.\\nAnd this is the conclusion that Darwin so strenu-\\nously sought to avoid. This is the conclusion that\\nHaeckel evaded by begging the question, by the\\ndixQcV petitio.\\nAnd this brings us back to another singular\\nbreak in Professor Haeckel s logic, and one which\\nhas a very important bearing upon this question.\\nIn his anxiety to prove spontaneous generation, he\\nwent back beyond the true cell, the amoeba, with a\\nnucleus that is, a physical organism with organs, in\\nsearch of animal life standing on the very boundary\\nbetween organic and inorganic natural bodies.\\nSurely, if spontaneous generation accounts for the\\norigin of animal life, the evidence must be found on\\nthis boundary line between the two realms. Has\\nProfessor Haeckel found that evidence? Here is\\nwhat he has to say in concluding his argument^ so\\ncalled, for spontaneous generation\\nIn conclusion, I repeat, with emphasis, that it is only\\nin the case of monera of structureless organisms without\\norgans that we can assume the hypothesis of spontaneous\\ngeneration. Every differentiated organism, every organism\\ncomposed of organs, can only have originated from an un-\\ndifferentiated lower organism by differentiation of its parts,\\nand consequently by phylogeny. Hence, even in the pro-\\nduction of the simplest cell we must not assume the process\\n1 The Evolution of Man, vol. ii. p. 50.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0251.jp2"}, "252": {"fulltext": "250 THE DIVINE PEDIGREE OF MAN.\\nof spontaneous generation. For even the simplest cell con-\\nsists of at least two distinct constituent parts the inner\\nand firmer kernel (nucleus), and the outer and softer cell-\\nsubstance or protoplasm. These two distinct parts can\\nonly have come into being by diiferentiation of the homo-\\ngeneous plasson of a moneron and of a cytode. It is for this\\nvery reason that the natural history of monera is of the\\nhighest interest for it alone can remove the principal\\ndifficulties which beset the question of spontaneous genera-\\ntion. The extant monera do afford us organless and\\nstructureless organisms, such as must have originated by\\nspontaneous generation at the first beginning of organic\\nlife upon the earth. (The italics are mine.)\\nNovi^ let us inquire v^^hat evidence Professor Haeckel\\nhas really found to substantiate his hypothesis. In\\nthe first place, it vi^ill be noted that he admits that the\\nmoneron alone can help him out, and he is doubt-\\nless right; for if that fails, his doctrine of sponta-\\nneous generation, with all of its atheistic implications,\\ncomes to naught.\\nThe thing that he has really found, upon vi^hich\\nso much depends, is an organless and structureless\\norganism. This might appear like a contradiction\\nin terms, since physical organism presupposes differ-\\nentiated organs or parts performing special funct;ions\\nthat are mutually dependent and essential; but he\\ncalls it an organism, either for the want of a better\\nterm, or because it is endowed with a mind organism,\\nand is therefore capable of performing functions. Be\\nthat as it may, let us fasten the structureless part\\nof the moneron beyond peradventurc.\\n1 Op. cit. p. 33.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0252.jp2"}, "253": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPIL 25 1\\nIt might be argued, says the learned professor, nhat\\nthe monera are not really structureless, but that their organ-\\nism is so minute that, in consequence of the inadequate\\npower of our magnifying glasses, it is invisible. This objec-\\ntion is, however, invalid, for by the experiment of feeding,\\nwe can at any moment prove the entrance of foreign,\\nformed, small bodies into the different parts of the body of\\nthe moneron, and that these are irregularly driven about in\\nall directions. At the same time we see that the change-\\nable network of threads, formed by the branching of the\\nprotoplasmic threads and the coalescence of the confluent\\nbranches, alter their configuration every moment; just as\\nhas long been known to occur in the thread-nets of the pro-\\ntoplasm in the interior of the plant-cells. The monera\\nare, therefore, really homogeneous and structureless each\\npart of the body is every other part. Each part can absorb\\nand digest nourishment each part is excitable and sensi-\\ntive each part can move itself independently and, lastly,\\neach part is capable of reproduction and regeneration.\\nWe may now concede that Professor Haeckel has\\ndemonstrated two very important facts: namely, (i)\\nthe existence of an organless and structureless or-\\nganism and (2) that this organism is endowed with\\na mind capable of exhibiting the active phenomena\\nof life, namely, nutrition, sensation, spontaneous move-\\nment, reproduction, and regeneration. It is difficult,\\nhowever, to imagine upon what grounds he imagines\\nthat he has helped his case. He has, in point of fact,\\ndemonstrated the exact opposite to that which he\\nset out to prove.\\n1 The Evolution of Man, vol. ii. pp. 47, 48.\\n2 See Binet on The Psychic Life of Micro-Organisms, and Ro-\\nmanes on Mental Evolution in Animals, quoted in part i. of this\\nbook, to prove mind in micro-organisms.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0253.jp2"}, "254": {"fulltext": "252 THE DIVINE PEDIGREE OF MAN,\\nHe has demonstrated that mind is antecedent to physi-\\ncal, structural organism.\\nHe has shown us a mind that is capable of seiz-\\ning upon a mass of homogeneous, structureless mat-\\nter, and endowing it with life and intelligence; a\\nmind that is capable of moving and moulding at\\nwill a structureless mass of protoplasm; a mind\\nthat is capable of developing an organism from an\\nunorganized mass of primordial plasson a mind in\\nwhich all the faculties of the highest manhood\\npotentially exist.\\nProfessor Haeckel would himself admit all these\\npropositions; for they are the essentials of the\\ngeneral theory of organic evolution. But he has\\nnot helped his theory of the spontaneous generation\\nof such a mind from inorganic matter. If he had\\nshown a structural organism antecedent to the mind\\nthat phenomenally manifested itself through said\\norganism, he might, with some slight adumbrations\\nof reason, have claimed that the organism was spon-\\ntaneously generated from inorganic matter, and that\\nsaid organism, in turn, might have generated the\\nmind. Aside from the inherent absurdity involved\\nin the supposition that a bit of slime has the power\\nto originate a man, Professor Haeckel might thus\\nhave evolved a theory of spontaneous generation that\\nwould at least have been an improvement upon any\\nthat atheism has yet wrested from the facts of\\norganic evolution. But since he has demonstrated\\nthat mind antedates structural organism, his theory\\nitself must be held to be a case of spontaneous\\ngeneration.\\nProfessor Haeckel s theories, however, are of", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0254.jp2"}, "255": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII 253\\nsmall importance to the world when compared with\\nthe one stupendous fact that he has thus made\\nknown. Its bearing upon the whole question of the\\nprocesses of progressive development of organic life\\nis of transcendent interest and importance. It is\\nsymbolical of the whole process. The development\\nof the amoeba from the moneron was a greater\\nstructural change than was the development of man\\nfrom his simian ancestry, or the amphibian from\\nthe fish, or the bird from the crawling reptile.\\nBut natural selection, in the Darwinian sense, can\\nby no possible stretch of the imagination be pre-\\nsumed to have entered as a dominating factor in\\nthis, the first step in organic evolution. The\\nstruggle for existence within the organism is the\\nonly possible rational explanation. It is even more\\nabsurd, if possible, to suppose that the primary in-\\nstinct that impelled this growth and development,\\nthe primary instinct that impelled the moneron to\\nthe acts of reproduction, nutrition, and locomotion,\\nhad its origin in natural selection. And yet this is\\nthe Darwinian doctrine, according to Romanes, of\\nthe origin of primary instincts.\\nNow, the struggle for existence within the\\norganism, or, in more specific terms, the creative\\npower or energy resident within the organism, hav-\\ning thus been shown to be the initial force that\\nimpelled the progressive development of the lowest\\nanimal organisms, it must be presumed, until the\\ncontrary is demonstrated, that the same initial\\nenergy lies at the bottom of all progressive changes\\nof physical structure.\\nHaeckel was right when he went back to the very", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0255.jp2"}, "256": {"fulltext": "254 THE DIVINE PEDIGREE OF MAN.\\nbeginning of sentient life in search of the one great\\nprimordial fact from which a broad, scientific gen-\\neralization could be legitimately formulated. He\\nwas right when he passed the amoeba by as pos-\\nsessing, in itself, no significance worth considering\\nexcept that which pertains to it as being the earliest\\nstructural organism with organs known to science.\\nHe was right when he went back to the boundary\\nline between organic and inorganic natural bodies\\nin search of a key to the great mystery surrounding\\nthe origin of life. But, unfortunately, he was also\\nin search of proofs to sustain a preconceived hypothe-\\nsis; and hence he was blinded to the real signifi-\\ncance of the facts which he discovered. He did not\\neven recognize the bearing of the fact that mind\\nantedated organism upon the subsequent steps of\\nthe process of organic development; although, to do\\nhim entire justice, the trend of his argument did not\\nrequire him to consider that question. All that he\\ncould derive from that stupendous fact was the lame\\nand impotent conclusion that somehow it must\\nbe that mind and life are spontaneously generated\\nfrom inorganic matter. Otherwise, he tells us, we\\nhave no other resource but to believe in a super-\\nnatural miracle {sky^\\nWithout stopping to discuss the subject of miracles,\\nnatural or supernatural, I desire to indicate, briefly,\\nsome of the inferences that seem to me to be logi-\\ncally derivable from what we have learned, by the\\naid of Professor Haeckel, of the phenomenal mani-\\nfestation of life and mind in the moneron. I have\\nalready shown that the fact that mind in that animal\\n1 Op. cit. p. 32.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0256.jp2"}, "257": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII 255\\nis antecedent to physical organism, and that it con-\\ntrols and develops organism, is symbolical of the\\nwhole subsequent process of progressional develop-\\nment of physical organisms.\\nBut that is not the most important inference to be\\ndrawn from this phenomenon. It exemplifies that\\ncontrol of the mind over the body which modern\\nscience has done so much to verify and systematize\\nin various directions. The significant feature of\\nthat control is that it does so in the entire absence\\nof structural organism thus demonstrating the truth\\nof the hypothesis that the subjective mind the\\nsoul is immanent in the body and not inherent in\\nit or in any of its physical organs. In other words,\\nit is symbolical of the fact that the soul is not\\ndependent for its existence upon physical organism,\\nnor for its power upon the existence of physical\\norgans.\\nAgain, it demonstrates the creative power of\\nmind, and symbolizes the power from which it\\ninherited its own potentialities, the power that\\nassembles cosmic matter and creates a universe.\\nFinally, the primordial method of reproduction,\\nas first revealed in the monera, namely, by fission or\\nsegmentation, is demonstrative of the fact that a\\ncompletely organized mind can be segregated from\\nthe parent mind without destroying or modifying\\nthe povv^ers of either; thus symbolizing the process\\nby which an infinite number of individualized intelli-\\ngences may be segregated from an infinite, omni-\\npresent intelligence. Thus a law not a miracle\\na law of infinite reproduction is revealed, which\\neasily accounts for origin of life and mind, as well", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0257.jp2"}, "258": {"fulltext": "256 THE DIVINE PEDIGREE OF MAN,\\nas for all the subsequent steps in the process of\\norganic and mental evolution, including, of course,\\nthe origin of species.\\nThe intelligent reader will understand that the\\nabove propositions are provisionally assumed. Their\\nverification v^ill depend upon whether they accord\\nwith all the known facts of psychology and of organic\\nand mental evolution. That must be more fully set\\nforth in subsequent chapters. They are mentioned\\nhere merely by way of contrast between the infer-\\nences which atheism and theism respectively derive\\nfrom the phenomena exhibited in the primordial\\ngerm.\\nI have now shown that the crucial question at\\nissue between atheism and theism, so far as the facts\\nof organic evolution are in evidence, is whether or\\nnot mind antedates physical organism; and that this\\ninvolves the question of spontaneous generation on\\nthe one hand, and of natural selection on the other.\\nI have shown that Haeckel, in assuming sponta-\\nneous generation, has done so without one fact to\\nsustain his assumption; but that, on the contrary,\\nall the facts revealed by experimental science,\\ntogether with all the observable phenomena of the\\nbeginning of organic life, tend to disprove his\\nhypothesis. I have shown that the question of spon-\\ntaneous generation being a vital issue between\\natheism and theism, Professor Haeckel, in postulat-\\ning the affirmative without warrant of fact, has been\\nguilty of the logical offence known as the direct\\npetitio principii. I have also shown that Darwin, in\\nhis insistence upon natural selection as being the\\norigin of species, has tacitly assumed the negative", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0258.jp2"}, "259": {"fulltext": "THE ATHEISTIC PETITIO PRINCIPII. 257\\nof the proposition that mind antedates physical\\norganism. I have shown that he has done so in\\ndefiance of all the facts of experimental science\\n(artificial selection), and in direct contravention to\\nall the observable phenomena of the beginning of\\norganic life (the moneron).\\nIn thus illicitly assuming the thing to be proven,\\nwithout warrant of fact and in contravention of all\\nthe facts, he has been guilty of the indirect\\npetitio or, as Mr. Herbert Spencer would term it,\\nthe disguised petitio principii.\\nIt will thus be seen that the atheistic theories of\\nthe Darwinian evolutionists are all based upon pure\\nassumption. It remains to prove that the facts of\\nevolution disprove the atheistic theories of evolu-\\ntionists. That is to say, the theories of Darwinian\\nevolutionists are atheistic their facts are theistic.\\n1/", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0259.jp2"}, "260": {"fulltext": "CHAPTER III.\\nTHE MIND OF MAN S EARLIEST EARTHLY ANCESTOR.\\nThe Doctrine of Heredity. All that is inherent in Man is what he\\ninherited from his Ancestry, Near and Remote. The Potentials\\nof Manhood, therefore, resided in the Moneron. Propositions\\nreduced to Syllogistic Form. The Two Primordial Instincts as\\nshown in the Moneron. The Prepotent Agency of Physical De-\\nvelopment and of Human Progress. A Complete Law of Evo-\\nlution thus exemplified in the Monera. Thus Progress toward\\nHighest Development follows Lines of Least Resistance. Only\\nGood implanted in Man s Earliest Earthly Ancestor. What is\\nInstinct? Atheistic Theories considered. Plerbert Spencer s\\nReflex Action. Romanes vs. Spencer. Facts and not Phrases\\nto be considered. Analysis of the Mental Faculties of the Mone-\\nron. Based on Haeckel s Statements. Sensation, Movement,\\nNutrition, Reproduction, Regeneration, Intelligence. The Prom-\\nise and Potency of a Human Soul. That Intelligence comprises\\na Knowledge of the Primary Laws of Organic Life. Reflex\\nAction presupposes Subjective Intelligence. It is a Recognition\\nof Danger coupled with an Effort to avoid it. It never makes a\\nMistake. The Simplest Manifestation of Instinct of Self-Preser-\\nvation. The Old Psychology at Fault, It knew Nothing of Sub-\\njective Mind. All its Data from the Objective Mind. Phe-\\nnomena due to Sensation being prompted by Intelligence, it fol-\\nlows that the same is true of the Other Faculties. Mind of the\\nMoneron differs in no Essential from Subjective Mind of Man,\\nexcept in Degree. The same Terms define its Powers and Attri-\\nbutes. Nor can Faculties of the Moneron be adequately described\\nexcept in Terms that define Omniscience.\\nTHE fundamental doctrine of all forms of the\\ntheory of evolution applied to biology is that\\nall living creatures, man included, descended from\\na common ancestry. Science has demonstrated this\\nto be true by tracing the ancestry of man back\\nthrough numerous gradients to the very lowest forms", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0260.jp2"}, "261": {"fulltext": "MIND OF MAN S EARLIEST ANCESTOR. 259\\nof organic life. A corollary of this is that the facul-\\nties of man constitute the sum of all his ancestral\\nfaculties and instincts that have remained useful or\\nadvantageous in the struggle for life. In other\\nwords, all that there is inherent in man is what he\\nhas inherited from his ancestry, near and remote.\\nIt follows that the potentialities of manhood resided\\nin the lowest sentient being, in the moneron.\\nThis is, in brief, the doctrine of heredity held and\\ninsisted upon by all evolutionists, from Darwin\\ndown, who have discarded the doctrine of special\\ncreations. And it was because science has been\\nable practically to demonstrate this doctrine to be\\ntrue, that the dogma of special creations of genera\\nand species has been yielded even by those who do\\nnot admit that God has thereby been eliminated\\nfrom the universe. If science has demonstrated\\nanything more clearly than another within the pur-\\nview of biological research, it is that the faculties\\nof man were inherited from his lower ancestry; and\\nhence those faculties resided, potentially, in the\\nlowest unicellular organism. Scientists may differ\\nin regard to minor details relating to the specific\\nprocesses by which the physical organisms of genera\\nand species have been evolved; but the doctrine of\\nheredity is common to all forms of the theory of\\nevolution applied to biology.\\nWe are enabled, therefore, to start our argument\\nwith a proposition that will not be disputed by any\\nscientific evolutionist\\nThe mental faculties of man are inherited from his\\nlower ancestors^ beginning with the lozvest unicellular\\norscanism.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0261.jp2"}, "262": {"fulltext": "26o THE DIVINE PEDIGREE OF MAN.\\nThis general proposition cannot be successfully\\ncontroverted, and no evolutionist will make the\\nattempt. It involves another proposition, however,\\nwhich, as before remarked, is its corollary; namely,\\nthat the faculties of manhood exist potentially in the\\nlowest form of animal life, to wit, the moneron. If\\nthe first proposition is true, the second is logically\\nself-evident. But, lest some one might be in-\\nclined to doubt the soundness of the latter proposi-\\ntion, we will reduce it to the form of a syllogism,\\nthus\\n1. An inherited faculty presupposes the existence\\nof that faculty, actually or potentially, in the an-\\ncestry, near and remote, from which the inheritance\\nwas derived.\\n2. Man inherited his faculties from his lower an-\\ncestry, beginning with the lowest form of animal life.\\nTherefore the faculties of manhood resided poten-\\ntially in the lowest form of animal life.\\nWe now have an undisputed and indisputable\\nproposition to start with, and one upon which I\\nshall hereinafter strongly insist. It must be re-\\nmembered, however, that I have not, thus far in this\\nchapter, stated any new propositions. I am merely\\ntrying to reduce to logical form and consistency the\\nfundamental truths which evolutionists have discov-\\nered, and by which they have relegated the doctrine\\nof special creations to the realm of superstition.\\nThese truths were, however, supposed to be atheistic\\nby those who first applied them; but I shall en-\\ndeavor to show that, when carried to their legitimate\\nconclusion, they are the stronghold of scientific\\ntheism.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0262.jp2"}, "263": {"fulltext": "MIND OF MAN S EARLIEST ANCESTOR. 261\\nThe reader will now recall the fact that, in Part\\nI. of this book, I have endeavored to strengthen the\\nproposition that the potentialities of the highest\\norder of manhood reside in the lower organisms. I\\ndid so by showing that all the instincts of the lower\\nanimals are essentially altruistic, save the one\\ninstinct of self-preservation. All the others, begin-\\nning with the instinct of reproduction, pertain to\\nfuture generations, first, to the perpetuation of the\\nspecies by reproduction, and secondly, to the care\\nand preservation of the young. I traced the devel-\\nopment of the altruistic instincts and impulses to\\nthe higher civilization of man, showing that they\\nare infinitely stronger than the purely self-regarding\\ninstinct of self-preservation. I pointed out the fact\\nthat the altruistic instinct lies at the bottom of all\\nprogressive development, physical, mental, moral,\\nand religious; and that in that sense it might be\\ntermed the evolutionary instinct, the constant,\\neffective energy, inherent in every sentient creature,\\nthat makes for physical, mental, and moral progress,\\nfor the higher civilization, for universal altruism.\\nI have thus endeavored to strengthen the final\\nview of Huxley, that the struggle for existence\\nwithin the organism lies at the bottom of all pro-\\ngressive physical development and of all structural\\nchanges of physiological organism, by showing that\\nit is equally potent in mental, social, moral, and\\nreligious evolution. And I have thus endeavored\\nto strengthen the proposition of the atheistic phi-\\nlosophers, that the potentials of manhood reside in\\nthe moneron, by showing that the first reproduc-\\ntive act of that organism without organs was", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0263.jp2"}, "264": {"fulltext": "262 THE DIVINE PEDIGREE OF MAN.\\nessentially altruistic and progressive; and that the\\ninstinctive emotion that prompted the act, together\\nwith its concomitant altruistic emotions, the love\\nof offspring and care for the young and helpless, as\\nmanifested in all those actions and enterprises that\\nredound to the benefit of future generations, now\\nconstitute the prepotent agency of human progress.\\nAnd the intelligent reader will not fail to note\\nthat, in thus reclassifying the human instincts and\\nemotions by grouping all the instincts and impulses\\nthat pertain to the well-being of future generations\\ninto one class, which I have designated as altru-\\nistic, thus leaving the purely self-regard ing instinct\\nof self-preservation in a subordinate or subsidiary\\nclass by itself, I have suggested a law of evolu-\\ntionary development the executive energy of which\\ninheres in that prepotent group of altruistic emo-\\ntions and impulses. But that of itself is not the\\nmost significant part of it. Its real significance\\nconsists in the fact that the same instincts and\\nfaculties that cause the progressive development of\\nanimal life and structural organism, also serve as\\nthe prepotent energy that causes the progressive\\ndevelopment of mankind toward the higher civiliza-\\ntion on lines leading to the ultimate goal of uni-\\nversal altruism. Nor is this all; for, if this\\nhypothesis is the true one, it follows that evolu-\\ntionary progress, physical, mental, moral, and reli-\\ngious, follows the lines of least resistance in nature.\\nIn other words, the natural tendency of all the\\ninstincts, except that of self-preservation, is altru-\\nistic, that is, other-regarding; and the only task\\nimposed upon mankind is that of regulating those", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0264.jp2"}, "265": {"fulltext": "MIND OF MAN S EARLIEST ANCESTOR. 263\\ninstincts, including that of self-preservation, and\\ndirecting their energies into normal channels. This\\nis a far different task from that imposed by the old\\nphilosophies which regarded all the natural im-\\npulses of man as evil and only evil; which regarded\\nthe so-called animal propensities as something\\nto be fought and annihilated, instead of regulated,\\nrestrained, purified, elevated, and legitimated. It\\ngives to man a far different status in the moral uni-\\nverse from that assumed by the egoistic philosophy\\nof Mr. Herbert Spencer, which assumes that all\\nhuman acts are prompted by selfishness; and that\\nthose of the purest altruism are but selfishness in a\\nslightly less offensive form, but still selfish. In\\nshort, the old philosophies imposed upon man the\\ntask of laboring upon the lines of greatest resistance\\nin nature whenever he sought to elevate himself or\\nbenefit mankind. Whereas the hypothesis that I\\nhave ventured to advance presupposes that good and\\nonly good was implanted in the primordial germ.\\nAnd hence I have ventured to assent to and to em-\\nphasize the doctrine of the atheistic evolutionists,\\nthat the potentials of manhood, the loftiest man-\\nhood, are resident in the lowest form of animal life.\\nIt will now be in order to inquire what evidence\\nis to be found in the mental phenomena of the lower\\norders of animal life to justify such a stupendous\\nand far-reaching generalization. To that end we\\nwill, partly by way of recapitulation, group those\\nphenomena which are demonstrative of the posses-\\nsion, by the lower animals, of faculties and powers\\nsome of which, by development alone, may reach the\\nhighest possible grades of human intelligence.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0265.jp2"}, "266": {"fulltext": "264 THE DIVINE PEDIGREE OF MAN,\\nLet us begin with the intelligence possessed by\\nthe lowest unicellular organism. That intelligence\\nis designated by the name of instinct; and by\\nmost of the atheistic philosophers it is thus dis-\\nmissed as possessing no special significance beyond\\nthe fact that it is a curious phenomenon common to\\nthe lower organisms. Their object, in fact, seems\\nto be to avoid the obvious significance of the phe-\\nnomena; and hence they dismiss it by a resort to the\\nusual petitio pmtcipii. This, as I have already\\npointed out, is the invariable method of atheistic\\nreasoning whenever its votaries are confronted with\\na phenomenon that clearly points to a theistic con-\\nclusion. Hence they have resorted to the use of\\nsuch words and phrases as irritability and reflex\\naction, to account for the obvious intelligence of\\nthe lower organisms. Thus, Mr. Herbert Spencer\\nclasses all reflex action as instinct; and then, pre-\\nsumably, in order to show that it is a poor rule that\\nwill not work both ways, be coolly informs us that\\nall instinct is reflex action. To do him entire\\njustice, however, it must be stated that he does\\nnot confine himself to this formula; for when he\\ncomes across a particularly hard nut to crack,\\nthat is to say, when he comes to an instinctive\\naction that obviously is not a reflex action, he\\nably gathers it in under the term compound reflex\\naction.\\nI will not undertake the superfluous task of refut-\\ning a proposition so obviously unsound for Romanes\\nhas ably performed that task in his Mental Evolu-\\ntion in Animals, to which the reader is referred. I\\nwill only pause to remark that Mr. Spencer s phi-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0266.jp2"}, "267": {"fulltext": "MIND OF MAN S EARLIEST ANCESTOR. 265\\nlosophy of instinct justifies the well-worn definition\\nof metaphysics, namely Metaphysics consists in the\\ninvention of terms that have no meaning, and then\\nexplaining things by those terms.\\nAs Romanes has clearly shown, though perhaps in\\nmilder and more round-about phraseology than I am\\nable to employ, the terms reflex action and com-\\npound reflex action are absolutely meaningless\\nwhen applied to the great bulk of instincts with\\nwhich animals and human beings are endowed.\\nBut what is instinct? This question can be an-\\nswered intelligently only by confining ourselves to\\nfacts and phenomena, and divesting ourselves of the\\nprejudices engendered by the use of those so-called\\nscientific terms by which the whole subject has\\nbeen so ably obscured. Especially do we need to\\ndivest ourselves of the impressions engendered by\\nthe use of terms that in themselves imply a theory\\nof causation, such as reflex action, whether simple\\nor compound, irritability, inspiration, special\\nprovidence, special creation, and spontaneous\\ngeneration. In other words, let us examine the\\nfacts of instinct, and then see if we can find a defini-\\ntion that will fit the facts. When that is done, we\\nmay look for a theory of causation that will fit the\\nfacts, not before. That is to say, let us treat the\\nquestion by the inductive method, reasoning from\\nfacts to the general law underlying them, and not\\nby first formulating a disputable postulate and then\\ndistorting the facts to fit the assumed theory of\\ncausation. Now, what are the facts, the primordial\\nfacts, of instinct? I begin with the lowest animal\\norganism, for it is at the very threshold of the or-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0267.jp2"}, "268": {"fulltext": "266 THE DIVINE PEDIGREE OF MAN.\\nganic world that we must find, if anywhere, the facts\\nthat will reveal the origin of life.\\nAgain, we will accept the facts from atheistic\\nsources. If the reader will now re-examine the\\nchapter in Part I. in which the psychic life of micro-\\norganisms is discussed, he will more fully appreciate\\nthe point we are about to examine. In the mean\\ntime it will be sufficient to mention the salient fea-\\ntures of what we have previously learned. Haeckel\\ntells us that the moneron that wonderful or-\\nganism without organs, that stands upon the very\\nthreshold of the organic world is endowed with the\\nfaculty of sensation. That is to say, it is capable of\\nfeeling, for it reacts to stimuli. It shrinks from con-\\ntact with that which will injure it. In other words,\\nit not only has sensation, but it is endowed with the\\ninstinct of self-preservation, and instantly adopts\\nthe only means of self-protection within its power.\\nIt adapts means to ends and this, according to\\nRomanes and Binet, is indubitable evidence of\\nintelligence.\\nHaeckel also tells us that the moneron seeks and\\nobtains nourishment; and, having found it, it per-\\nforms the functions of digestion and assimilation. It\\ncan be fed artificially, and the process of digestion\\ncan be plainly seen under the microscope. The\\nfood, when colored for that purpose, can be seen to\\nenter the body indifferently at any and all points,\\nand to move from one part of the body to another,\\nirregularly driven about in all directions; thus\\ndemonstrating at once the total absence of physical\\norganism, and the power which is resident in its\\n1 The Evolution of Man, vol. ii. p. 47.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0268.jp2"}, "269": {"fulltext": "MIND OF MAN S EARLIEST ANCESTOR. 267\\nmind to sustain life by adapting means to that end.\\nMoreover, Binet tells us that unicellular organisms\\nexercise the power of choice between that which is\\nnutritious and that which is inert or deleterious all\\nof which constitute further proofs of intelligence,\\nfurther demonstrations of the existence of a mind\\norganism.\\nAgain, Haeckel informs us that his moneron is\\nendowed with powers of locomotion. That is to say,\\nit can move from place to place by means of impro-\\nvised limbs (pseudopodia) which it projects at will\\nfrom any part of the body.^ It is by means of these\\nimprovised limbs that it moves about in search of\\nnourishment; and Professor Gates has demonstrated\\nthat it has a memory of the direction in which food\\nmay be obtained, and that it can be educated to return\\nto the place where it has once found food to its lik-\\ning. This, as Ribot has clearly shown, is indubitable\\nproof of consciousness.^\\nLastly, Professor Haeckel tells us that the moneron\\nreproduces itself asexually, that is, by fission or\\nsegmentation. The particular species which we have\\nbeen considering, namely, the Protamceba, after it\\nhas attained a certain size, simply separates into two\\npieces. Thus, in the simplest possible way, two\\nnew individuals proceed by self-division from one\\nquite simple individual.\\nAnd thus was performed the first act of primordial\\naltruism. Thus was taken the first step in the pro-\\n1 It should be noted here that there are mariy different genera and\\nspecies of monera; but the essentials above enumerated are the\\nsame in all.\\n2 See Diseases of Personality, p. 6.\\n8 Op. cit. p. 48.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0269.jp2"}, "270": {"fulltext": "268 THE DIVINE PEDIGREE OF MAN.\\ncess of organic evolution, the first advance in the\\nphylogenetic series that culminated in man. Thus\\nwere exhibited for the first time in the organic\\nhistory of the earth all the phenomena of life, of\\nsensation, movement, nutrition, reproduction, and\\nintelligence, the promise and potentialities of a\\nhuman soul.\\nThese are the facts, these the phenomena, relating\\nto the instincts of the primordial germ. Now, let us\\nfor the moment ignore all the set phrase of speech\\nwith which theorists have befogged the question,\\nespecially all those words and phrases which imply\\npreconceived theories of causation.\\nLooking the simple facts squarely in the face,\\nthen, what do we find\\nFirst, a bit of protoplasma that is alive. It is a\\nliving, moving entity. It is an animate creature, and\\nhence is endowed with a mind; for having a mind is\\nthe distinction between the animate and the inanimate\\nin all nature.\\nSecondly, we have found a sentient creature that\\ndoes things and voluntary action is a crucial dis-\\ntinction between the animate and the inanimate.\\nThirdly, we have found an animate, sentient crea-\\nture that knows something. We know that it knows\\nsomething because it does something; and the only\\ncriterion by which we can judge of what or how\\nmuch it knows, is by observation of what it does.\\nIf therefore we find that this creature Invariably\\ndoes what reason would approve, we must conclude\\nthat its intelligence, limited though it may be, is of a\\nvery superior quality.\\nFourthly, we find that this creature invariably does", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0270.jp2"}, "271": {"fulltext": "MIND OF MAN S EARLIEST ANCESTOR. 269\\nthat which reason would approve. Thus, (i) it\\nnever rushes into danger, but avoids it if possible.\\n(Reaction to sensory stimuli.) (2) It does not lie\\ninert, but moves about in search of food by means\\nof improvised limbs. (Spontaneous movement.)\\n(3) Having found food, it does not reject it, but\\nabsorbs it, rejecting only that which is deleterious.\\nWhat it has absorbed it digests and assimilates.\\n(Nutrition.) (4) Finally, having attained maturity, it no\\nlonger confines its energies to purely selfish acts but\\nit reproduces itself, and thus provides for the perpetu-\\nation of its species, provides for future generations,\\nfor evolutionary progress. (Reproduction.)\\nIn short, the moneron exercises all the primary\\nfunctions and produces all the primary phenomena\\nof organic life, sensation, movement, nutrition, and\\nreproduction. And it does so in a way that presup-\\nposes intelligence, for it adapts means to ends, and\\nexercises the power of choice which, as we have\\nalready learned from Binet, Romanes, Gates, Ribot,\\nand others, is the crucial test of intelligence.\\nNow, to reduce what we have learned from the\\nactions of the moneron to its lowest terms, we must\\nconclude:\\n1. That the precision with which the moneron\\nperforms its functions, and the invariably beneficent\\nresults which follow, are demonstrative that its acts\\nare in accordance with a law, and that that law is the\\nprimary law of organic life.\\n2. That the intelligence with which the moneron\\nis endowed consists of a knowledge of the primary\\nlaw of organic life.\\nI have shown in previous chapters that instinct and", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0271.jp2"}, "272": {"fulltext": "270 THE DIVINE PEDIGREE OF MAN.\\nintuition are identical, differing only in degree and\\nsubject-matter, and that they both have to do exclu-\\nsively with general laws or first principles. The con-\\nclusion, therefore, that the moneron is endowed with\\na knowledge of the primary laws of organic life not\\nonly accords with what we know of instinct or intui-\\ntion in general, but it is in strict accordance with the\\nobservable phenomena in the life of the moneron.\\nWe are prepared, therefore, to define instinct,\\nas we find it existing in the lowest form of animal\\nlife, as the power of immediate perception or appre-\\nhension of the essential laws of its being; this power\\nbeing antecedent to and independent of reason, in-\\nstruction, or experience.\\nNow, whatsoever may be one s theory of causation,\\nor his hypothesis as to the origin of life, whether it\\nbe spontaneous generation or special creation, it can-\\nnot be denied that the facts of the organic history\\nof the moneron justify this definition of its instincts.\\nThis conclusion cannot be evaded without plunging\\ninto the realms of the supernatural and setting up the\\nhypothesis of perpetual miracle. That is to say, the\\nmonera are obviously impelled to action by an intel-\\nligent energy or force and this intelligence is either\\nresident within the organism or it is an extraneous\\nforce. As the latter would imply a perpetual mira-\\ncle, science is driven to accept the other hypothesis\\nin order to keep within the domain of natural law.\\nEven Mr. Herbert Spencer s doctrine of reflex action\\ndoes not militate against the theory of an intelligent\\nenergy within for in its simplest form, that of reac-\\ntion to peripheral stimuli, reflex action presupposes\\na subjective intelligence within the organism, an", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0272.jp2"}, "273": {"fulltext": "MIND OF MAN S EARLIEST ANCESTOR. 27 1\\nintelligence that is endowed with the instinct of self-\\npreservation. In other words, reaction to stimuli is\\nneither more nor less than shrinking from danger,\\nan act which is necessarily prompted by an intelli-\\ngence which apprehends or perceives an imminent\\ndanger; an inteUigence which instantly adapts means\\nto ends by adopting the only course by which it can\\navert the threatened injury, namely, by moving itself\\naway from the danger point. If the act were not\\nprompted by intelligence, it would be just as apt to\\nmove toward the danger point as from it. In this\\nregard the action of the moneron differs in no respect\\nfrom that of the most highly organized human being.\\nThe latter, however, employs a nervous organism,\\nthe afferent nerves conveying the impulse to a nerve\\ncentre, whence it is reflected back as an efferent\\nimpulse, independently of the volition of the objective\\nmind.\\nIt is at this point that the old psychology fails to\\naccount correctly for reflex action. Knowing nothing\\nof the subjective mind, as distinguished from the\\nmind of which the brain is the organ and realizing\\nthat the efferent impulse is independent of volition,\\nthat is, the volition of the objective mind, the in-\\nference was that, somehow, reflex action is not\\nprompted by intelligence. Whereas, in point of fact,\\nit is prompted by the highest intelligence that man\\npossesses, namely, that of the subjective mind, the\\nmind of instinct or intuition, the mind that is ever\\nalert for the preservation of the body. Reflex\\naction, therefore, as manifested in reaction to a\\nperipheral stimulus, as when a limb is pricked by\\na sharp instrument, is the simplest phenomenal", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0273.jp2"}, "274": {"fulltext": "272 THE DIVINE PEDIGREE OF MAN.\\nmanifestation of the instinct of self-presei-vation.\\nIt is manifested alike in the moneron and in man,\\nfor it is prompted by the same subjective intelligence.\\nThere is this difference, however: in the moneron\\nthe act is performed independently of physical\\norgans, which is another demonstrative proof that\\nthe subjective mind antedated physical organism.\\nHaving shown that the phenomena due to sensation\\nin the moneron are prompted by intelligence, we\\nneed not produce arguments to show that all its\\nother functions are prompted by the same intelli-\\ngence; for two of the other three functions are\\nmanifestations of the same instinct, namely, that\\nof self-preservation. That is to say, three of the\\nfour classes of the phenomena of organic life, as\\nmanifested in the primordial germ, namely, those\\nof sensation, movement, and nutrition, are all due\\nto that instinct. The phenomenon of reproduction,\\non the other hand, is due to a totally different\\ninstinct, as I have hereinbefore pointed out. I have\\nventured to designate it as the evolutionary in-\\nstinct or the altruistic instinct. It is entitled\\nto the first designation because it constitutes that\\npowerful, creative energy that lies at the bottom\\nof all progressive physical development of animal\\nlife. It is entitled to the second designation because\\nit prompts to acts that pertain exclusively to future\\ngenerations, and is therefore the basis of all the\\naltruistic emotions.\\nAnd this is why I have felt compelled to define\\ninstinct, as we find it manifested in the lowest form\\nof animal life, in the general terms I have employed.\\nThat is to say, the instinct of the moneron is not", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0274.jp2"}, "275": {"fulltext": "MIND OF MAN S EARLIEST ANCESTOR. 2/3\\nmerely the instinct of self-preservation, although\\nit includes that instinct; but it also includes that\\nwhich is in a sense the exact opposite. In a word,\\nit includes that energy that lies at the bottom of all\\nevolutionary development, physical, mental, moral,\\nand spiritual. It is upon this hypothesis alone that\\nevolutionists can logically predicate the doctrine of\\nthe descent of man from the moneron. It is upon\\nthese facts alone that they can logically assume\\nthat the potentials of manhood are resident in the\\nmoneron.\\nThe instincts of the moneron cannot therefore be\\nadequately defined in terms that will not apply to\\nthe highest intuitions of man for if man is descended\\nfrom the moneron, it follows that his highest intuitions\\nare the result of the development of identical faculties\\nexisting inchoate in that ancestor.\\nMoreover, the instincts of the moneron cannot be\\nadequately defined or described except in terms that\\nare also definitive of omniscience.\\nWe find, therefore, in the lowest unicellular organ-\\nism known to science, psychical faculties that by\\ndevelopment become the highest mental attributes\\nof man, and by extension to infinity, the highest\\nconceivable attributes of an Omniscient Deity.\\n18", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0275.jp2"}, "276": {"fulltext": "CHAPTER IV.\\nOTHER GODLIKE POTENTIALS IN THE MIND OF THE\\nMONERON.\\nEndowed with Creative Powers. The Real Origin of Species.\\nHaeckel s Admissions. Its Development from the Undifferen-\\ntiated Moneron to the Differentiated AmcEba. The Energy\\nfrom within. The Greatest Single Step in the Process of\\nEvolution. The Key to the Whole Mystery. The Creative\\nPower of Mind. We must infer that all other Changes in\\nOrganism were due to the same Creative Energy. It is the\\nConstant Force behind all Progressive Development. Huxley\\non the Innate Creative Powers of Animal Intelhgence. The\\nGrowth and Development of the Salamandrine Egg. \u00e2\u0080\u0094The Power\\nof the Water Newt to reproduce Lost Limbs. These Powers\\nTypical Examples of Creative Energy. They are Nature s\\nDivine Revelations. This Creative Power by Extension to\\nInfinity would mean Omnipotence. Its Knowledge of the\\nEssential Laws of its Being by Extension would mean Omni-\\nscience. Its Power is that of Mind over Matter. It is, then,\\nessentially Godlllce, differing only in Degree. The Tendency\\nof Science to name Things in the Absence of an Explanation.\\nThe Popular Belief that Names do explain Things. Illustrative\\nExamples. The Theory of the Unconscious. Hence Learned\\nTalk of the Unconscious Acts of the Lower Animals. All the\\nFacts of Experience show that the Subjective Mind of Man is\\nmost intensely Conscious. We have a Right to infer that the\\nsame is True of Animals. The same Laws prevail. Subjective\\nUnconsciousness, therefore, is Objective Ignorance of the\\nStates of Subjective Consciousness. The Same is True of our\\nKnowledge of Consciousness of Lower Animals. Instinctive\\nActs are therefore presumably Conscious Acts. The Conscious-\\nness of a Godlike Mind. Whence came it There are but\\nTwo Hypotheses. One is Spontaneous Generation the Other is\\nDivine Inheritance. One is Atheism the Other is Theism.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0276.jp2"}, "277": {"fulltext": "OTHER POWERS OF THE MONERON. 275\\nOne is without a Fact to support it, it rests upon Pure\\nAssumption, a Petitio Principii^ Gross and Palpable the\\nOther will be discussed in the Ensuing Chapters.\\nI HAVE now shown that the mental faculties with\\nwhich the lowest unicellular organism is endowed\\ncontain the promise and potency of a human soul.\\nI have thus confirmed the essential hypothesis of\\nevolution, which is that man descended from the\\nprimordial germ, and hence, ex hypothesiy in the\\nprimordial germ resided the potentialities of man-\\nhood. In doing this I have been careful to draw\\nupon the acknowledged authorities on the subject\\nof evolution for my facts; and I have given to\\nthose facts the only interpretation that can possibly\\nconfirm their fundamental hypothesis. I have also\\nshown that the only legitimate interpretation of their\\nfacts not only confirms the theory that the poten-\\ntialities of manhood reside in the primordial germ,\\nbut that the quality of mind exhibited in man s\\nremotest earthly ancestor is essentially godlike,\\ndififering from Omniscience only in degree, and\\nnot in kind.\\nIt remains to Inquire what other godlike powers\\ninhere In the mind with which the moneron is en-\\ndowed. And, in doing so, let us continue the policy\\nof ignoring all preconceived theories of causation,\\nlooking only to the facts for guidance to conclusions.\\nThe first question to be considered is. What powers\\nmight we reasonably expect to find in a being that\\nis invested with such transcendent potentialities as\\nscience has found the moneron to be clothed withal?\\nWe have already seen that that being Is Invested with\\nthe potentialities of manhood; nay, that its intelli-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0277.jp2"}, "278": {"fulltext": "276 THE DIVINE PEDIGREE OF MAN,\\ngence is godlike in kind. Now, if it is true, as\\nLamarck holds, and as Huxley believes, that the\\nstruggle for life within the organism lies at the\\nbottom of all physiological changes incident to pro-\\ngressive development of animal life on this planet,\\nwe may reasonably expect to find evidences of\\nthe fact in the lowest unicellular organisms. Again,\\nif it is true that an energy inheres in the mental\\norganism of animals that is equal to the production\\nof physiological changes, or, in other words, that is\\nable to originate new species, the power can be\\ndesignated by no words less significant than creative\\nenergy.\\nLet us, then, call Professor Haeckel to the stand\\nonce more, and inquire how the second stage was\\nreached in the process of organic evolution. He\\nsays\\nNext to the simple cytod-bodies of the monera, as\\nthe second ancestral stage in the human pedigree (as in\\nthat of all other animals) comes the simple cell, that most\\nundifferentiated cell-form, which, at the present time, still\\nleads an independent solitary life, as the amoeba. For\\nthe first and oldest process of organic differentiation, which\\naffected the homogeneous and structureless plasson-body of\\nthe monera, caused the separation of the latter into two dif-\\nferent substances an inner firmer substance, the kernel, or\\nnucleus and an outer, softer substance, the cell-substance,\\nor protoplasma. By this extremely important separative\\nprocess, by the differentiation of the plasson into nucleus\\nand protoplasm, the organized cell originated from the\\nstructureless cytod, the nucleated from the non-nucleated\\nplastid. That the cells which first appeared upon the earth\\noriginated in this manner, by the differentiation of the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0278.jp2"}, "279": {"fulltext": "OTHER POWERS OF THE MONERON. 277\\nmonera, is a conception which in the present condition of\\nhistological knowledge seems quite allowable for we can\\neven yet directly observe this oldest histological process of\\ndifferentiation in ontogeny.\\nIs it too much to say that here we have a key\\nto the whole mystery with which the question of\\norganic evolution is invested? Here is the first\\ntangible evidence we have of the creative power of\\nmind. And here, most certainly, is the key to the\\nmystery that has been woven about the origin of\\nspecies. For the amoeba is the first distinct species\\nthat had its origin in another and an antecedent\\nspecies. Moreover, as I have before remarked, the\\nstep from the moneron to the amoeba was the great-\\nest single step that has ever been taken in organic\\nhistory. For the difference between any organism\\nand no organism is necessarily greater than the\\ndifference between any two successive or contiguous\\norganisms in the phylogenetic series.\\nNow, the question is. What was the power that pro-\\nduced the change from the moneron to the amoeba,\\nand where does it reside? For there must have\\nbeen some form of energy behind so vast a change,\\nunless, indeed, we are content to relegate the whole\\nquestion to the domain of chance or of miracle. As\\nnatural selection cannot be supposed to figure in the\\ncase, we must dismiss the hypothesis of chance as\\nuntenable. As science cannot admit the hypothesis\\nof miracle, we are compelled to look elsewhere for\\na solution of the problem.\\nNow, there are two things that are self-evident\\n1 The Evolution of Man, vol. ii. p. 50.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0279.jp2"}, "280": {"fulltext": "278 THE DIVINE PEDIGREE OF MAN.\\nin regard to the energy that lies at the bottom\\nof the change from the moneron to the amoeba:\\n(i) we know that this energy exists; and (2) we\\nknow that it is moved by inteUigence. That is to\\nsay, it is an inteUigent force. We know that much\\nbecause it constantly does that which reason would\\napprove. Its efforts are constantly directed toward\\nthe accomplishment of some specific, beneficent end.\\nIn short, it adapts means to ends, which is the test\\nof intelligence as distinguished from chance.\\nWe also know that this intelligent energy is either\\nresident within the organism or that it is an extrane-\\nous force. As the latter implies a miracle, we are\\ndriven to the conclusion that an intelligenty creative\\nenergy is resident withht the lowest animal organism\\nand that this intelligent, creative energy originated\\nthe first species of animals known to science as hav-\\ning a physical organism.\\nFrom this primordial fact we have a right, until\\nthe contrary is proven, to infer that all subsequent\\nchanges of physiological organism are brought about\\nby the same agency. That is to say, we have a right\\nto infer that the intelligent, creative energy that has\\nbeen shown to exist in the moneron, that energy\\nwhich Lamarck designates as appetency, and\\nHuxley describes as the struggle for life within the\\norganism, is the constant force, the impellent energy,\\nthat is the efficient cause of all progressive develop-\\nment of animal life that is, in short, the origin of\\nspecies.\\nDoes any one doubt the existence of creative\\nenergy within the animal organism? If so, let him\\nobserve some of the commonest phenomena within", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0280.jp2"}, "281": {"fulltext": "OTHER POWERS OF THE MONERON. 279\\nthe range of observation of everybody, phenomena\\nso common, indeed, that few pause to reflect upon\\ntheir profound significance. For instance, let him\\nstudy the development of the chick from the tg^ or\\nthe plant from the seed. Apropos of this, Professor\\nHuxley, in speaking of heredity and the physiology\\nof reproduction, has this to say\\nThe student of Nature wonders the more and is\\nastonished the less, the more conversant he becomes with\\nher operations but of all the perennial miracles she oifers\\nto his inspection, perhaps the most worthy of his admiration\\nis the development of a plant or of an animal from its\\nembryo. Examine the recently laid ^gg of some common\\nanimal, such as a salamander or a newt. It is a minute\\nspheroid in which the best microscope will reveal nothing\\nbut a structureless sac, enclosing a glairy fluid, holding\\ngranules in suspension. But strange possibilities lie dor-\\nmant in that semi-fluid globule. Let a moderate supply of\\nwarmth reach its watery cradle, and the plastic matter un-\\ndergoes changes so rapid, and so purposelike in their\\nsuccession, that one can only compare them to those\\noperated by a skilled modeller upon a formless lump of\\nclay. As with an invisible trowel, the mass is divided\\nand subdivided into smaller and smaller portions, until it is\\nreduced to an aggregation of granules not too large to build\\nwithal the finest fabrics of the nascent organism. And,\\nthen, it is as if a delicate finger traced out the line to be\\noccupied by the spinal column, and moulded the contour\\nof the body pinching up the head at one end, the tail at\\nthe other, and fashioning flank and limb into due sala-\\nmandrine proportions, in so artistic a way that, after watch-\\ning the process hour by hour, one is almost involuntarily\\npossessed by the notion that some more subtle aid to vision", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0281.jp2"}, "282": {"fulltext": "28o THE DIVINE PEDIGREE OF MAN.\\nthan an achromatic would show the hidden artist, with his\\nplan before him, striving with skilful manipulation to perfect\\nhis work.\\nAs life advances, and the young amphibian ranges the\\nwaters, the terror of his insect contemporaries, not only are\\nthe nutritious particles supplied by its prey, by the addition\\nof which to its frame growth takes place, laid down, each\\nin its proper spot, and in due proportion to the rest, as to\\nreproduce the form, the ^olor, and the size, characteristic of\\nthe parental stock but even the wonderful powers of repro-\\nducing lost parts possessed by these animals are controlled\\nby the same governing tendency. Cutoff the legs, the tail,\\nthe jaws, separately or all together, and, as Spallanzani\\nshowed long ago, these parts not only grow again, but the\\nredintegrated limb is formed on the same type as those\\nwhich were lost. The new jaw, or leg, is a newt s, and never\\nby any accident more like that of a frog.\\nI have quoted this passage from Huxley for two\\nreasons First, because evolutionists rightly hold that\\nthe laws governing the development of the germinal\\ncell are the same as those governing the development\\nof the primordial germ. That is to say, the onto-\\ngenetic history of the germinal cell in many cases is\\na reproduction of the salient features of the phylo-\\ngenetic history of the primordial germ. The creative\\nenergy, therefore, the operations of which may be\\nobserved under the microscope in the one case, is\\nillustrative of powers which are exercised in the other.\\nSecondly, the reproduction of lost limbs by the water\\nnewt is an example, which each may observe for him-\\nself, of that creative power, resident within the animal\\norganism, that is the source and agency of all organic\\n1 Darwiniana, p. 29 et seq.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0282.jp2"}, "283": {"fulltext": "OTHER POWERS OF THE MONERON, 281\\ngrowth and development. Facts are Nature s divine\\nrevelations; and she never fails to give us patent\\nexemplifications of her latent powers.\\nI have now shown that the intelligence resident in\\nthe lowest form of animal life is of such a nature that,\\nby extension to infinity, it could be characterized by\\nno word but omniscience. And I have shown that\\nthis same intelligence is invested with creative powers\\nsuch as, by enlargement to infinity, would constitute\\nomnipotence.\\nIts knowledge is of the essential laws of its being\\nand this knowledge is antecedent to reason, experience,\\nor instruction.- It is intuitive knowledge; but it is\\nperfect, for it never makes a mistake. What more\\ncan be said of omniscience?\\nIts power is that of mind over matter. It assembles\\nmatter and creates a structural organism. What\\nmore can be said of omnipotence than that it as-\\nsembles matter and creates a structural universe?\\nProportioned to its stage of development and the\\nlimits of its environment, therefore, the mind of the\\nmoneron is essentially godlike.\\nThe underlying facts leading to these conclusions\\nno evolutionist can or will deny. Atheistic philoso-\\nphers will talk learnedly about the unconscious,\\nautomatic acts of the lower organisms, and will\\ngravely inform us that there is no intelligence in in-\\nstinct; that it is all accounted for by the use of some\\nsuch words as irritability, or reflex action\\nand that even the hardest problems can be solved by\\nthe use of the phrase compound reflex action.\\nTo be entirely candid, it must be said that these\\nand other words and phrases of similar import have", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0283.jp2"}, "284": {"fulltext": "282 THE DIVINE PEDIGREE OF MAN.\\nserved their purpose admirably; for the average\\natheistic mind happens to be so constructed that it\\nconsiders any perplexing phenomenon to be satis-\\nfactorily and scientifically explained when some emi-\\nnent philosopher gives it a name.\\nThus, the late Professor W. B. Carpenter many years\\nago summarily disposed of a very large instalment of\\npsychic phenomena by inventing the term uncon-\\nscious cerebration. If the term ever had a meaning,\\nnobody has found it out but it served its purpose\\nfor many years, and was confidently believed by many\\nto be an extremely scientific explanation of things.\\nSince then the theory of the unconscious has been\\nextended to great lengths. Some have even held\\nthat God, if there is a God, is himself unconscious.\\nOthers confidently assert that the lower animals act\\nwithout consciousness, that all instinctive acts are\\ndevoid of intelligence, etc. Without stopping to\\nindulge in an unprofitable, speculative discussion of\\nthe question, I would ask, What does any one know\\nabout the consciousness of the lower animals What,\\nin fact, does any one know of the consciousness of\\nhis own subjective mind? Some have gone so far as\\nto hold that it, too, is unconscious, and have desig-\\nnated it the unconscious mind. Others call it\\nthe subconscious mind, hinting that its conscious-\\nness, what little there is of it, is of a very inferior\\nquality.\\nThe truth is that all the phenomena of the subjec-\\ntive mind go to prove that it is the most intensely\\nconscious mind that we know anything of; that it is\\nconstantly alert, sleeplessly active, and untiringly\\nvigilant. Its potentially perfect memory has been", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0284.jp2"}, "285": {"fulltext": "OTHER POWERS OF THE MO NERO N. 283\\nmade manifest in thousands of ways.^ Its intuitive\\nknowledge of the laws of its being is a matter of his-\\ntory. Its prodigious power of rapid mentation, as\\nshown in mathematical prodigies and revealed by\\nthose who have been rescued from drowning, is well\\nknown to every investigator. That it is, in short, in-\\ntensely conscious of infinitely more than can possibly\\nbe cognized by the objective senses, is the most cer-\\ntain and significant truth revealed by modern experi-\\nmental psychology.\\nIn point of fact, all that there is of unconscious-\\nness in the mind of man is that of his objective\\nmind. That is to say, the objective mind is uncon-\\nscious, or ignorant, of the consciousness of the sub-\\njective mind that is, of the extent and character of\\nthat consciousness. All that we know or can know\\nof it is what we can learn by the study of its phe-\\nnomena. By that study we know that the subjective\\nmind of man is intensely conscious of all that has\\never been cognized, however superficially, by his\\nobjective mind for we know that it is endowed with\\na memory that is potentially perfect. We also know\\nthat it possesses the power of intuitional perception\\nof essential truth, differing in degree, but not in kind,\\nfrom the instinctive faculties of the lower animals.\\nWe know these things, not only because phenomena\\nhave been observed to occur spontaneously which ex-\\nhibit these faculties and powers, but because they can\\nbe experimentally reproduced by well-known means.\\nThese are the facts, and these are the only facts, by\\nwhich we can determine the question of conscious-\\nness in the instinctive acts of the lower animals.\\n1 See The Law of Psychic Phenomena.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0285.jp2"}, "286": {"fulltext": "284 THE DIVINE PEDIGREE OF MAN,\\nStarting, then, from this basis of fact, and knowing\\nthat man inherited his subjective faculties from the\\nlower animals, we have the right to infer that the\\ninstinct of the lower animals is identical in kind with\\nthe subjective mind of man.\\nThis being true, it follows that every instinctive\\nact of every animal, from the moneron to man, is an\\nact of subjective consciousness, a consciousness\\nthat is infinitely more pronounced, alert, and potent\\nthan any of which the objective intelligence of man\\ncan conceive or can realize from experience.\\nWe are now prepared to realize how and why it\\nis that the potentialities of manhood reside in the\\nmoneron. We can now understand how and why it\\nis that the transcendent faculties of man were inherited\\nfrom the lowest animal organism. It is simply be-\\ncause those faculties existed, inchoate but potential,\\nin that organism.\\nThus far I have not travelled outside of the general\\ndoctrines of the evolutionists, except for the purpose\\nof finding valid reasons for accepting their funda-\\nmental hypothesis that man is the product of evolu-\\ntionary development from the lowest forms of animal\\nlife. In doing so, however, I have shown that they\\nbuilded better than they knew for in man s ear-\\nliest earthly ancestor there existed a mind which any\\nman may be proud to claim as his heritage, a\\nmind that in its essence is divine.\\nWhence came it? That is the great question in\\nwhich the whole world is interested. From the evo-\\nlutionary standpoint there are two hypotheses to be\\nconsidered, and only two for in undertaking to dis-\\ncuss the question upon a purely scientific basis, we", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0286.jp2"}, "287": {"fulltext": "OTHER POWERS OF THE MONERON. 285\\nhave tacitly agreed to ignore all theories not based\\nupon observable phenomena; and the phenomena\\nwhich we have adopted as the basis of our argument\\nare those of organic and mental evolution. This, of\\ncourse, precludes the discussion of such questions as\\nthat of special creations; or, in fact, of any other\\ntheory or dogma not based upon the facts and\\nphenomena within the purview of our special line of\\ninquiry.\\nI repeat, therefore, that, accepting the facts of\\norganic and mental evolution, there are but two\\nhypotheses to be considered in dealing with the\\nquestion. What is the source and origin of life and\\nmind on this planet?\\nOne hypothesis is that of spontaneous genera-\\ntion; and the other is that of divine inheritance.\\nThe first is the atheistic theory of fortuitism, or\\nchance; the other is the theistic theory of cause\\nand effect.\\nThe theory of fortuitism is very simple, and hence\\nit commends itself to that very large class of people\\nwho, having mastered the axiom that The greatest\\ntruths are the simplest, infer that all simple state-\\nments are great truths.\\nI am aware that it will be vehemently denied that\\nthe doctrine of spontaneous generation is the doctrine\\nof fortuitism, or chance for either of these words is\\nto the atheistic evolutionist as the red rag to the\\nmad bull. Nevertheless, a simple analysis of the\\ndoctrine will reveal its true character. The theory is\\nthat certain chemical substances, when they happen\\nto be in juxtaposition, unite to form protoplasm, and\\nthat protoplasm generates mind.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0287.jp2"}, "288": {"fulltext": "286 THE DIVINE PEDIGREE OF MAN.\\nThat is simple enough, but it is fortuitism for if\\nit had not so happened that exactly the right kind of\\nchemicals came together in exactly the right propor-\\ntions, the organic world would still have been literally\\nwithout form and void. There would have been\\nno protoplasm, and hence no basis of life. The\\nonly escape from this logical dilemma would be by\\nthe admission, either that protoplasm was a special\\ncreation, or that it was the result of a law of organic\\nevolutionary development, of which the formation of\\nprotoplasm was to be the first grand step in a phy-\\nlogenetic series culminating in man. But as this\\nwould approach dangerously near the teleological\\ndomain they cannot be expected to make any such\\nadmission; especially since the Darwinian philos-\\nophers hold that all subsequent steps in evolution are\\ndue to chance. Their theory of evolution would\\nlack coherence if they hesitated to refer the first step\\nin the process to the same convenient and simple\\nhypothesis.\\nAll this, however, is a question of very small\\nimportance when compared with the main issue,\\nwhich, in plain language, is this\\nIs primordial slime endowed with the faculty of\\ngenerating a godlike mind\\nOr, to put it within the limits of their own estimate\\nof the mind of the primordial germ, Is primitive\\nslime endowed with the faculty of generating a mind\\ninvested, ab initio, with the potentialities of manhood?\\nIt must now be remembered that the Darwinians\\nhave not produced one fact that even suggests the\\npossibility that life and mind were thus spontaneously\\ngenerated. On the contrary, their ablest scientists", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0288.jp2"}, "289": {"fulltext": "OTHER POWERS OF THE MONERON. 287\\nare compelled to admit that their most careful and\\npainstaking experiments have failed to confirm the\\nhypothesis. And Haeckel himself is compelled to\\ndeclare that the theory is adopted simply because\\nthis assumption is required by the demand of the\\nhuman understanding for causality i. e. the athe-\\nistic understanding. In other words, he virtually\\nconfesses that he is compelled to set up a hypothesis\\nthat has not one fact to sustain it, in order to escape\\nthe dire alternative of believing to use his own\\nlanguage in a supernatural miracle.\\nHis logical attitude is this he begs the question,\\nto start with, by assuming to decide, confessedly\\nwithout evidence, the very question in dispute and\\nthen offers as an excuse another assumption, also\\nwithout evidence or reason, that is equally disputable\\nand in dispute. That is to say, he assumes to decide\\nthe main question, offhand, by declaring spontaneous\\ngeneration to be the origin of life and then attempts\\nto clinch his first assumption by assuming any other\\ntheory to be gross superstition, in that it involves a\\nbelief in a supernatural miracle.\\nLogicians are tolerably familiar with the petitio\\nprincipiiy and have recognized several different\\nqualities and degrees, such as the direct and the\\nindirect, the disguised and the patent; but\\nthis appears to belong to a new species. Its effi-\\nciency as a polemical weapon consists in the fact\\nthat the second assumption refers back to the first,\\nand is held in terrorem over the heads of those who\\ndo not admit the first to be true.\\nI repeat, therefore, that the two vital questions at\\nissue between atheistic and theistic evolutionists are", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0289.jp2"}, "290": {"fulltext": "288 THE DIVINE PEDIGREE OF MAN.\\nthe ones that Professor Haeckel has thus summarily\\ndecided.\\nThe first is, What is the origin of mind and organic\\nlife? Did they originate by spontaneous generation,\\nor are they a divine heritage?\\nThe second is, If we find evidence of their divine\\norigin, does that involve a belief in a miracle?\\nAnd these are the questions which we will now\\nproceed to discuss.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0290.jp2"}, "291": {"fulltext": "CHAPTER V.\\nNATURAL LAW VS. SUPERNATURAL MIRACLE.\\nOne of the Atheistic Strongholds. Words and Phrases supposed\\nto be Contumelious. A Method of Compelling the Accep-\\ntance of Scientific Absurdities. Potential Scare-Words, e. g.\\nHaeckel s Supernatural Miracle. His Estimate of Deific\\nLimitations. The Question raised. Is a Miracle Necessary\\nto escape Spontaneous Generation Miracle defined. Facts\\nof Evolution exclude Miracle. Everything happens in Regular\\nOrder, therefore not Miraculous. To suppose Miracle to be\\nNecessary is to prescribe Limitations to Divine Intelligence.\\nThe Established Order of Nature the Antithesis of Miracle.\\nBeginning of Life necessarily in the Established Order. Genera-\\ntion of Mind from Inorganic Matter would require a Miracle.\\nWe must assume Natural Law to prevail.\\nONE of the strongholds of the atheistic fraternity,\\nconsidered as a proselyting agency, consists\\nin their ability and their propensity to fright the\\nsouls of fearful adversaries by the employment of\\ncertain stock words and phrases. Experience has\\ntaught them that there is a very large and growing\\nclass of people who desire above all things to be\\nconsidered scientific. They have also discovered\\nthat this class can be stampeded into a belief in\\nalmost any kind of absurdity if it bears a scientific\\nlabel, or if they are told that it is unscientific\\nto believe otherwise. Superstition and super-\\nnatural are also very potent scare-words, and\\nmany a poor, timid, would-be scientist has been\\ndriven to cover by being told that if he believes in\\n19", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0291.jp2"}, "292": {"fulltext": "290 THE DIVINE PEDIGREE OF MAN.\\nGod he is superstitious; and that if he presumes to\\nbelieve in an intelligent antecedent cause of the phe-\\nnomena of mind, he is a believer in the super-\\nnatural. Miracle is another word of wonderful\\npotency in the vocabulary of atheistic proselytism\\nand when it is reinforced by prefixing the word\\nsupernatural, it is expected to be well-nigh\\nirresistible.\\nHence it was that Professor Haeckel did not neg-\\nlect to close his so-called argument for spontaneous\\ngeneration with the usual formula, which, reduced to\\nits simplest terms, is this: If you don t believe in\\nspontaneous generation, you have got to believe in a\\nsupernatural miracle.\\nThis, of course, is equivalent to a declaration that,\\neven supposing an intelligent Deity to exist, he could\\nnot be the cause of the phenomena of life without\\nviolating or transcending a law of nature. To say\\nthat this is another of the pure assumptions of\\natheism, is putting it in the mildest possible terms.\\nThis, again, is the very question at issue between\\nthe atheistic and the theistic evolutionist: Is it\\nnecessary to presuppose a supernatural miracle\\nas the only alternative to a belief in spontaneous\\ngeneration?\\nIn order to answer that question, we must first\\ndefine the word miracle. Webster s definition is,\\nAn event or effect contrary to the established con-\\nstitution and course of things, or a deviation from\\nthe known laws of nature a supernatural event.\\nThe definition of the Standard Dictionary is as\\nfollows: 2. Theol. An event in the natural world,\\nbut out of its established order, and possible only by", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0292.jp2"}, "293": {"fulltext": "NATURAL LAW vs. MIRACLE. 29 1\\nthe intervention and exertion of divine power; a\\nsupernatural event.\\nNow, postulating, for the time being, the existence\\nof an intelligent Deity, a Great First Cause of all\\nthings, what would it be necessary to prove in order\\nto bring the phenomena of life, as shown in the\\nmonera, within the domain of the supernatural\\nThree things are necessary, namely\\n1. It must be shown that those phenomena are\\nevents in the natural world.\\n2. That they are out of the established order.\\n3. That they were possible only by the inter-\\nvention and exertion of divine power.\\nIt will be seen at a glance that but one of the con-\\nditions is fulfilled namely, the beginning of life, as\\nshown in the moneron, was an event in the natural\\nworld. But it would be difficult to show that it was\\nout of the established order. Indeed, it would be\\ndifficult to show that the beginning of anything was\\nout of the estabhshed order. This alone takes the\\nevent out of the category of miracle, no matter what\\nthe theory of causation may be for if there is any\\nevent in any series that is, ex necessitate in its estab-\\nlished order, it is the initial event.\\nAgain, it would be found quite difficult to show\\nthat, under the theistic hypothesis, the beginning of\\nlife was possible only by the intervention and exer-\\ntion of divine power.\\nIntervention means the act of intervening or\\ncoming between; the state of being interposed; in-\\nterposition. The intervention and exertion\\nof divine power in endowing the moneron with\\n1 Standard Dictionary.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0293.jp2"}, "294": {"fulltext": "292 THE DIVINE PEDIGREE OF MAN.\\norganic life, would therefore be a special act of\\ncreation and, in order to show that it was miracu-\\nlous, it must be shown that it was possible only by\\nan act of special creation, out of the established\\norder. In other words, it would be necessary to\\nshow that divine power is unequal to the task of\\nestablishing a law of evolutionary development, in\\npursuance of which organic life could have a begin-\\nning or a progressive development without the neces-\\nsity of an occasional miracle to correct that wherein\\nthe original plan was defective.\\nIt will thus be seen that the element of miracle, or\\nspecial creation, is necessarily absent: first, because\\nthe beginning of life could not have been out of\\nthe established order; secondly, because a miracle\\nwithin the established order of nature is a contra-\\ndiction in terms and, thirdly, because the alleged\\nnecessity for a miracle imphes a being of deficient\\nintelligence and limited powers.\\nThe established order of development is the very\\nantithesis of miracle and the latter can be assumed\\nonly when it is shown that something has been\\ncreated out of that order. For instance, if it could\\nbe shown that a marsupial or a monkey or an\\nagnostic was created first or out of its order, a\\nmiracle might be posited and its wisdom questioned.\\nBut the natural, or established, order of development\\nproclaims the reign of intelligence and law.\\nThe position of the atheistic evolutionist may\\ntherefore be restated as follows\\nOrganic life, mind, and intelligence, with all their\\nimplications and potentialities, were spontaneously\\ngenerated from inorganic matter or else they were", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0294.jp2"}, "295": {"fulltext": "NATURAL LAW vs. MIRACLE. 2g2\\nSpecially created by a being of inferior intelligence\\nand limited powers, by means of a supernatural\\nmiracle.\\nI have already shown that the agnostics are con-\\nfessedly without facts that point in the direction of\\nspontaneous generation and that they are confessedly\\ncompelled by necessity to assume that hypothe-\\nsis as the only logical avenue of escape from the\\nacknowledgment of the existence of an intelligent\\ncause of the phenomena of life and mind. But, by\\nwhat logical right they assume that an intelligent\\ncause of those phenomena is necessarily a being of\\nlimited intelligence, does not appear from their\\nwritings. We must therefore infer that that con-\\nclusion is also a pure assumption, and one that is\\nunrelieved by the mitigating excuse of necessity.\\nThere is, in fact, no more logical necessity for sup-\\nposing a miracle to be necessary in order to endow\\nprotoplasm with life and mind under the theistic\\nhypothesis, than there is for classing spontaneous\\ngeneration as a supernatural process. Nor as much;\\nfor the latter would be an event clearly out of the\\nnatural order, so far as man is able to judge from\\nany facts in his possession. That is to say, we know\\nof no facts which give us a right to suppose that or-\\nganic life and mind can have their origin in inorganic\\nmatter. But the universe is full of evidence that\\nmind is only acquired by inheritance from an ante-\\ncedent mind endowed with attributes and powers\\nidentical in kind with those inherited. We also know\\nthat there is no miracle in inheritance. And we\\nhave every right to suppose, judging by all the facts\\nin our possession, that there is no antecedent mind", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0295.jp2"}, "296": {"fulltext": "294 THE DIVINE PEDIGREE OF MAN.\\nin inorganic matter from which the mental organism\\nof the moneron could have been inherited.\\nThere is, therefore, no a priori reason for positing\\na miracle on the assumption of an antecedent mind\\nforce or energy in the universe from which the mone-\\nron derived its peculiar powers. On the contrary,\\nwe must suppose that the advent of mind upon this\\nplanet was in pursuance of a natural law, at least\\nuntil evidence to the contrary is found of sufficient\\nweight to destroy our confidence in the constancy of\\nnature. In the ensuing chapters of this book we\\nwill institute a quest for that law, if haply we may\\nfeel after it, and find it, though, literally, it is not\\nfar from each one of us.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0296.jp2"}, "297": {"fulltext": "CHAPTER VI.\\nTHE ARGUMENT FROM HEREDITY.\\nFacts drawn from the History of Organic Evolution. The Doctrine\\nof Heredity. Its Biological Definition. The Authority of\\nDarwin, Huxley, and Haeckel. The Common Ground upon\\nwhich Atheism and Theism can stand. The Acknowledged\\nFacts of Heredity. The Necessary Presumptions. Something\\nto inherit. Something from which to inherit. The Character\\nof the Inheritance. Must exist actually or potentially in the\\nAncestor. May differ in Degree, but not in Kind. Man\\ninherits from his Lower Ancestry back to the Moneron.\\nWhence the Intelligence of the Moneron The Law of Hered-\\nity presupposes an Ancestor. Atheism says, This is an\\nException to the General Law. Theism replies that Laws of\\nNature do not admit of Exceptions. The Issue systematically\\nexamined. The Necessity of going back to the Beginning of\\nOrganic Life. (i) The Issue: Spontaneous Generation or\\nInheritance. (2) The Facts agreed upon (a) Potentials of\\nManhood in the Moneron (b) Faculties acquired only by In-\\nheritance (c) Antecedent Intelligence presupposed (d) Fail-\\nure of Experimental Attempts to generate Life from Inorganic\\nMatter (e) Monera Destitute of Structural Organism\\n(f) Nevertheless endowed with a Mind (g) Developed into a\\nStructural Organism (h) Moneron s Mind antedated its Physi-\\ncal Organism. 3. What Facts support Theory of Spontaneous\\nGeneration Confessedly all Facts are against it. Experi-\\nmental Failures. Quality of Evidence considered, Negative\\nEvidence not the Best. But a Hypothesis without one Fact to\\nsupport it is a Logical Absurdity. Hypothesis Valid only when\\nsustained by all Facts. Otherwise no Constancy in Nature.\\nAtheistic Hypothesis Unique. Has no Parallel in Bald, Unrea-\\nsoning Assumption. Reasons for Atheist s Attitude. Doctrine\\npf Evolution disproved Theory of Special Creations. Hence", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0297.jp2"}, "298": {"fulltext": "296 THE DIVINE PEDIGREE OF MAN.\\nhe said in his Heart, There is no God. Hence Necessity for\\ninventing a Hypothesis. Paralleled only by that of Topsy.\\nHaeckel s Statement of the Issue. Spontaneous Generation or\\nSupernatural Miracle. Equivalent to Spontaneous Generation\\nor Divine Agency. The Latter the Real Issue. No Other\\nPossible. One is True and the Other False. Logical Condi-\\ntions considered. Facts in Support of Hereditary Hypothesis\\nnext in Order.\\nHAVING failed to find either facts, phenomena,\\nor vaHd reasons for the assumptions of athe-\\nism in regard to the origin of hfe, let us briefly\\nexamine the question from the theistic point of view,\\nand see what facts there are to sustain the belief that\\nthe stream of life and mind has a source higher than\\nthe insensate earth.\\nIn making this inquiry I shall continue to be\\nguided by facts as they appear in the history of\\nevolution, and I shall draw upon the same sources of\\ninformation that I have thus far drawn upon, namely,\\nthe great masters of biological science. I shall also\\nbe guided very largely by their general conclusions.\\nIn fact, I shall carry those conclusions further than\\nthey have carried them. But I shall not deviate from\\nthe line of direction which they have indicated.\\nThe particular doctrine to which I shall first invite\\nattention is that of heredity. Heredity, in a gen-\\neral sense, is defined as the transmission of physical\\nor mental peculiarities, qualities, etc., from parent to\\noffspring. In the biological sense, it is defined as\\nthe tendency manifested by one organism to de-\\nvelop in the likeness of a progenitor.\\nThese are general definitions with which everybody\\nis familiar. The doctrine as applied to biogeny,\\nStandard Dictionary.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0298.jp2"}, "299": {"fulltext": "THE ARGUMENT FROM HEREDITY. 297\\nhowever, requires a more specific statement. In the\\nlanguage of Darwin, it is that all the innumerable\\nspecies, genera, and families of organic beings with\\nwhich the world is peopled have all descended, each\\nwithin its own class or group, from common parents.\\nAnd, in view of the facts of geology, it follows that\\nall living plants and animals are the lineal descen-\\ndants of those which lived long before the Silurian\\nepoch. 2\\nIt is an obvious consequence of this theory of\\ndescent, says Huxley, that all plants and\\nanimals, however different they may now be, must,\\nat one time or other, have been connected by direct\\nor indirect intermediate gradations, and that the ap-\\npearance of isolation presented by various groups of\\norganic beings must be unreal.\\nMore specifically still, Professor Haeckel, as we have\\nalready seen, emphasizes the doctrine of heredity,\\nand traces the line of descent back, through twenty-\\ntwo gradients, from man to the monera.* That\\nHaeckel is a standard authority among atheistic evo-\\nlutionists is a matter of current knowledge among\\nscientific men everywhere. Darwin himself takes\\nparticular pains to indorse his views in general and\\nin particular. Speaking of one of Professor Haeckel s\\nworks on the genealogy of man, Mr. Darwin has\\nthis to say\\nIf this work had appeared before my essay had been\\nwritten, I should probably never have completed it. Al-\\n1 Origin of Species, ed. i. p. 457.\\n2 Op. cit. p. 458.\\n8 Darwiniana, p. 233.\\n4 See The Evolution of Man.*", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0299.jp2"}, "300": {"fulltext": "298 THE DIVINE PEDIGREE OF MAN.\\nmost all the conclusions at which I have arrived I find con-\\nfirmed by this naturalist, whose knowledge on many points\\nis much fuller than mine.\\nIt will thus be seen that if there is any one point\\nupon which the master minds of biogenetic science\\nare in complete harmony, it is in subscribing to the\\nproposition that man inherited his faculties from the\\nlower animals, beginning with the lowest form of\\nanimal life, the monera. A corollary of this, to\\nwhich they all subscribe, is that the potentialities\\nof manhood reside in the lowest form of animal\\nlife.\\nNow, it is not too much to say that this conclusion\\nis the most important result of the study of the facts\\nof organic evolution. From every point of view it\\nis the grand result; for everything else of importance\\nis included, and atheistic and theistic evolutionists\\ncan meet on this common ground, not of belief, but\\nof knowledge. It matters not how devious or diver-\\ngent the paths by which they have reached the goal,\\nscience and religion have at last found a basis of at\\nleast temporary reconciliation.\\nIt is obvious that it must have been a potent\\nagency that was capable of bringing atheism and\\ntheism into harmonious relations. That agency could\\nhave been nothing less potent than truth. And the\\nprocess by which that truth was reached was that of\\ninductive reasoning, reasoning from the observable\\nfacts and phenomena of nature.\\nIt was thus that atheism and theism alike dis-\\ncovered that there is not one fact in nature that\\n1 Descent of Man, Introduction, p. 3^", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0300.jp2"}, "301": {"fulltext": "THE ARGUMENT FROM HEREDITY. 299\\npoints to any other possible means of acquiring\\nmental faculties than that of inheritance.\\nNow, let us see what is necessarily presupposed in\\nthe doctrine of heredity.\\nFirst, then, it presupposes something to inherit;\\nand secondly, it presupposes an ancestor from which\\nthat something is inherited. Obviously nothing can\\nbe inherited that does not exist, actually or po-\\ntentially; and nothing can be inherited unless there\\nis an existent entity from which to derive the inher-\\nitance. These are self-evident propositions; and\\nthey may be reduced to one fundamental proposition\\nas follows\\nAn inherited faculty presupposes an antecedent en-\\ntity endowed with a mind in which the ide?ttical\\nfaculty actually or potentially exists.\\nThe faculty may be different in degree, but not in\\nkind. It may be greater or smaller, as phenomenally\\nmanifested in the offspring, than it was in the parent;\\nbut it must be identical in kind. Thus, a child may\\nexhibit wonderful faculties in which the parent may\\nseem totally deficient; but it is self-evident that the\\nsame faculties existed potentially in the parent. On\\nthe other hand, the parent may have faculties largely\\ndeveloped in which the child may seem totally defi-\\ncient; but that they exist potentially in the child\\nis a proposition that no sane person can or will\\ngainsay.\\nThese are elementary principles in the doctrine of\\nheredity; and that they apply with equal force to\\nthe phylogenetic series, from the moneron to man,\\nis the elementary proposition of the theory of evolu-\\ntion. Eliminate them from the doctrine of evolution,", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0301.jp2"}, "302": {"fulltext": "300 THE DIVINE PEDIGREE OF MAN.\\nand the whole fabric falls to pieces of its own weight.\\nIf the doctrine of heredity fails, then fails the whole\\ntheory of progressive development of animal life,\\nand the world is again plunged into the dark and\\ndismal realms of superstition.\\nNow, let us apply the doctrine of heredity to the\\nsolution of the question of the origin of life. In\\nother words, let us carry the principle of heredity to\\nits legitimate conclusion. In doing so, we will bear\\nin mind the promise not to deviate one hair s breadth\\nfrom the line of direction which atheism has indicated\\nas the one leading to ultimate truth, that is, to the\\nultimate solution of the problem of the origin of life\\nand mind on this planet.\\nBeginning with man, therefore, and going back\\nthrough the phylogenetic series to the moneron,\\natheism and theism will travel along harmoniously\\ntogether, each subscribing to the propositions (i)\\nthat all faculties of mind are acquired by inher-\\nitance, and (2) that an inherited faculty presup-\\nposes an antecedent entity endowed with a mind in\\nwhich the identical faculty actually or potentially\\nexists.\\nWhen the moneron is reached, however, the atheist\\npauses, and protests against going any further in that\\nparticular direction. He has discovered what no\\nscientist has ever found before, and what none but\\nan atheistic scientist is capable of discovering, namely,\\nan exception to a law of nature. The law of heredity\\nis no longer suited to his purpose. It works the\\nwrong way. Its implications are no longer atheistic\\nand he abandons it forever.\\nThe theistic evolutionist, on the other hand, finds", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0302.jp2"}, "303": {"fulltext": "THE ARGUMENT FROM HEREDITY. 301\\nin the moneron no exception to any law of nature\\nwith which he is acquainted. On the contrary, he\\nfinds in that Httle animal confirmation strong as\\nproofs of Holy Writ that the law of heredity holds as\\ngood at the beginning of organic life as it does at\\nevery subsequent stage. That is to say, he sees the\\nsame necessity for the presupposition of a mind\\nantecedent to the moneron, a mind endowed with\\nthe same attributes and powers, differing only in\\ndegree, that he finds inherent in that lowest form of\\nanimal life.\\nNow, let us examine a little more systematically\\nthe logical attitude, respectively, of the atheistic and\\nthe theistic evolutionist, in regard to this the most\\nimportant question raised by the facts of organic\\nevolution.\\nIt must be remembered, to begin with, that each of\\nthe two contending parties professes to be conducting\\nthe examination by the process of induction. Each\\nprofesses to ignore all speculative philosophy bearing\\nupon the subject, and to be guided solely by the\\nfacts and observable phenomena. And each has\\nrecognized the fact that it is at the very beginning of\\norganic life in this world that we must find, if any-\\nwhere, tangible evidences as to its origin. This is in\\naccordance with the elementary principle of all pro-\\ncesses of rational investigation. It is recognized by\\nevery true scientist who seeks to interpret correctly\\nthe laws of nature. It is recognized by every lawyer\\nwho seeks to interpret the statutes of his country.\\nBlackstone lays particular stress upon this principle\\nas the only infallible guide to the correct interpreta-\\ntion of ambiguous statutes. If the words are am-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0303.jp2"}, "304": {"fulltext": "302 THE DIVINE PEDIGREE OF MAN.\\nbiguous, says this greatest of English law writers\\n(I quote from memory), examine the context, and\\nthen the subject-matter. If it is still ambiguous,\\nconsider the reason and spirit of the law. In\\ndoing the latter, he lays down this simple rule:\\nConsider the old law, the mischief, and the remedy.\\nThat is to say, first find what the old law was;\\nsecondly, what was the mischief or evil in the old\\nlaw that required a remedy and, thirdly, what was\\nthe remedy devised by the new law. In other words,\\nwe must go back to the very beginning if we would\\nfind facts that will enable us to interpret correctly a\\nlaw either of God or of man. It is this principle that\\nevery true lawyer applies to the whole system of\\njurisprudence under which he practises. It is this\\nprinciple that every true scientist applies to the\\ninvestigation of every problem of nature. It is this\\nprinciple that I have sought to apply to the investi-\\ngation of the question, What is the origin of life on\\nthis planet?\\nI repeat, therefore, that if there are existent facts\\nthat bear directly upon the question of the origin of\\nlife, we must look for them at the beginning of life.\\nWe will now group the facts and arguments bearing\\nupon this question in the following order: (i) The\\nissue between atheism and theism; (2) The facts\\nagreed upon (3) The facts in support of atheism\\n(4) The facts in support of theism.\\nThe issue between the atheistic and the theistic\\nevolutionist is this: the former holds that life and\\nmind originated by spontaneous generation from inor-\\nganic matter the latter holds that life and mind were\\nacquired by inheritance from an omniscient mind.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0304.jp2"}, "305": {"fulltext": "THE ARGUMENT FROM HEREDITY. 303\\nThe facts and principles tacitly agreed upon by\\nboth parties are substantially the following\\nFirst, that in the mind of the moneron reside the\\npotentialities of the mental faculties of manhood.\\nSecondly, that in the phylogenetic history of\\norganic life there is no instance of the acquisition of\\nmental faculties in any other way than by inheritance.\\nThirdly, that an inherited faculty necessarily pre-\\nsupposes an antecedent intelligence identical in kind.\\nFourthly, that all experimental attempts to generate\\norganic life from inorganic compounds have utterly\\nfailed.\\nFifthly, that the moneron consists of a mass of\\nabsolutely undifferentiated, structureless plasson or\\nprimitive slime.\\nSixthly, that it is, nevertheless, endowed with a\\nmind organism, and that it performs all the functions\\nand exhibits all the essential phenomena of organic\\nlife, namely, sensation, movement, nutrition, and\\nreproduction all this being antecedent to, and inde-\\npendent of, reason, experience, or instruction.\\nSeventhly, that this mental energy thus resident\\nwithin the moneron is the power which caused its\\nown development from an undifferentiated mass of\\nplasson to the differentiated or nucleated amoeba; thus\\ntaking the first forward step in the process of organic\\nevolution.\\nEighthly, that the mind of the moneron antedated\\nits physical organism, and was, as a rratter of fact,\\nthe antecedent cause of physical organism.\\nThese are facts which will not be denied by either\\natheist or theist. They are either specifically or\\ntacitly affirmed by both and they are essential to", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0305.jp2"}, "306": {"fulltext": "304 THE DIVINE PEDIGREE OF MAN.\\nboth, paradoxical as it may seem. They are essential\\nto the atheistic evolutionist because they are essential\\nto the general hypothesis of evolution. They are\\nessential to the theistic evolutionist for the same\\nreason, and also because they are essential to the\\nhypothesis of theism.\\nIt is now in order to inquire what facts there are\\nto sustain the theory of spontaneous generation.\\nThe reader has already anticipated the answer.\\nThere is not one fact that points in that direction.\\nThis I have hereinbefore pointed out and empha-\\nsized by quotations from Professor Haeckel s works,\\nin which he confesses that the theory cannot be\\nverified, but consoles himself by the declaration\\nthat it cannot be disproved. All experimental fail-\\nures to develop or generate organic life from inor-\\nganic matter count for nothing in his mind. Candor\\ncompels the admission that it is not the best quality\\nof evidence. It is always difficult and often impos-\\nsible to prove a negative. But it must also be re-\\nmembered that, logically, no one is bound to prove\\na negative until the side holding the affirmative has\\nmade at least di prima facie case. In this instance\\nnot only has this not been done, but, confessedly, it\\ncannot be done.\\nThe evidence for spontaneous generation, there-\\nfore, may be set down as absolutely less than no\\nevidence at all for the only facts bearing upon the\\ncase are against the hypothesis. I submit, therefore,\\nthat, considered as a scientific conclusion based\\nupon inductive processes of reasoning, the hypothesis\\nof spontaneous generation is simply a logical ab-\\nsurdity. Induction presupposes at least one fact", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0306.jp2"}, "307": {"fulltext": "THE ARGUMENT FROM HEREDITY. 305\\npointing in the direction indicated by the hypothet-\\nical conclusion.\\nMoreover, an axiom recognized by every logician\\nand by every scientist worthy of the name, is that, if\\na hypothesis is not sustained by all the facts bearing\\nupon the question, it is necessarily wrong. This axiom\\nis founded upon two fundamental truths: namely,\\n(i) that no fact in all this universe is inconsistent\\nwith any other fact; and (2) there are no excep-\\ntional cases in the operation of nature s laws. These\\nmay all be condensed into that most fundamental\\nand important of all scientific truths, namely, that\\nwhich is affirmative of the constancy of nature.\\nThe hypothesis of spontaneous generation is,\\ntherefore, in absolute and unqualified derogation of\\neach and all of these fundamental axioms. Consid-\\nered, therefore, as a proposition emanating from a\\nbody of scientists who are constantly proclaiming\\ntheir devotion to the principles of induction, it must\\nbe considered unique, to say the least; for, if it has\\never been paralleled for bald assumption without the\\nshadow of a shade of evidence, history has not re-\\ncorded the fact.\\nNow, there must have existed some overwhelming\\nlogical necessity for such a flagrant violation of all\\nthe principles that are supposed to prevail In the\\nscientific investigation of the phenomena of nature.\\nIt will be recalled that Professor Haeckel confessed\\nthat the hypothesis of spontaneous generation was a\\nmere assumption, and that It was prompted by neces-\\nsity. A few words will explain this necessity, and\\nhow it arose.\\nIt will be remembered that, when the doctrine of\\n20", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0307.jp2"}, "308": {"fulltext": "Z06 THE DIVINE PEDIGREE OF MAN,\\norganic evolution was first promulgated, it was re-\\ngarded as an atheistic science. It was natural that\\nit should be so regarded, since it was promulgated\\nby atheists but especially for the reason that the\\ntheory substituted progressive development for the\\nold doctrine of special creations of genera and species\\nin the organic world. Having succeeded in dis-\\nproving the latter doctrine, the atheistic scientists\\nimagined that they had eliminated God from the\\nuniverse. That is to say, having discovered prox-\\nimate causes {caiisce efficientes) for a great many\\nphenomena which had before been supposed to be\\ndue to miraculous intervention, they jumped to the\\nconclusion that there was no necessity for final or\\npurposive causes {causes finales) for anything. Hence\\nthey determined either to find a mechanical cause\\n(Haeckel) for every phenomenon or invent one out\\nof hand. Heredity served their purpose admirably\\nuntil they reached the very beginning of animal life.\\nHere was the crucial point, here the parting of the\\nways. If they carried the doctrine of heredity to its\\nlegitimate conclusion, it presupposed an intelligence\\nantecedent to the monera and that intelligence, of\\ncourse, could be none other than that of omniscience.\\nBut as that did not comport with their predetermined\\natheism, they had no other resource but to invent.\\nAnd so they invented. They invented a theory of\\nthe origin of life and mind on this planet. The in-\\nvention may have been original with them, but it was\\nnot new; for it had been exactly paralleled by the\\nlate lamented Topsy.\\nThe most important part of Professor Haeckel s\\nremarks on this subject consists of the confession", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0308.jp2"}, "309": {"fulltext": "THE ARGUMENT FROM HEREDITY. 307\\nwhich he inadvertently makes when he sets forth the\\ndire consequences of refusing to accept the theory\\nof spontaneous generation. He who does not accept\\nthat theory has no other resource but to beHeve in\\na supernatural miracle, are the portentous words of\\nthe great atheist.\\nConsidered as an atheistic proselyting agency\\namong the feeble-minded, these words are potent,\\nas I have already shown.\\nConsidered as a statement of fact, they are untrue,\\nas I have hereinbefore pointed out; for a miracle\\ncannot be predicated of an event occurring in its\\nnatural order.\\nBut, considered as a scientific declaration of the\\nnarrow limits of the field of inquiry for causation,\\nthey are profoundly significant.\\nIt is equivalent to saying, There are but two\\npossible theories of causation, one is spontaneous\\ngeneration, and the other is divine agency.\\nThe value of this declaration consists in its\\nobvious and undeniable truth. The ingenuity of\\nman is not equal to the formulation of any other\\nrational hypothesis to account for the origin of life\\non this planet. One of these hypotheses is true,\\nand the other is false. There is, and there can be,\\nno middle ground. Either positively excludes the\\nother; for they are antithetical.\\nThis declaration by Professor Haeckel is the\\nexact equivalent, in its implications, of what I have\\nbeen contending for all along. It is a declaration\\nthat if the question of theism or anti-theism is ever\\nto be settled by induction, it must be done at this\\npoint, the beginning of organic life. In the mean", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0309.jp2"}, "310": {"fulltext": "308 THE DIVINE PEDIGREE OF MAN.\\ntime, or until the question is settled at this point,\\nall other questions pertaining to the subject-matter\\nare purely subsidiary, incidental, and speculative.\\nI must not, however, be understood as admitting\\nthat, even if it could be demonstrated that organic\\nlife could be generated from inorganic compounds,\\nthe existence of an intelligent Great First Cause of\\nall things would thereby be disproved. On the con-\\ntrary, the old arguments for the existence of such a\\nDeity would not be diminished in value in the least.\\nIt would simply be putting that question one step\\nfarther back, but otherwise leaving it just where it\\nwas found, in the domain of speculative philos-\\nophy. On the other hand, if an inductive examina-\\ntion of the question reveals the Great First Cause\\nin the lowest form of animal life, that is to say, if\\nthe facts admit of no other possible interpretation,\\nthen every teleological argument that has ever been\\nmade is invested with a scientific value and sig-\\nnificance that it never before possessed.\\nIn the mean time I am not unaware of one logical\\nadvantage possessed by the other side in the discus-\\nsion of this question. I am fully impressed with\\nthe value of the scientific axiom that we have\\nneither occasion nor logical right to ascribe any\\nphenomenon to supermundane agency so long as it\\ncan be explained under principles of natural law\\nwith which we are acquainted.\\nIn my former works I have strenuously insisted\\nupon the never-failing value of this axiom and I\\nhave taken occasion to apply it to the phenomena of\\n1 See The Law of Psychic Phenomena and A Scientific\\nDemonstration of the Future Life.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0310.jp2"}, "311": {"fulltext": "THE ARGUMENT FROM HEREDITY, 309\\nso-called spiritism. And I have undertaken to show\\nthat the fatal weakness of spiritism consists in the\\nfact that all its phenomena are easily explicable\\nunder natural laws, the existence of which the\\nspiritists do not themselves deny.\\nI just as strenuously insist upon the application\\nof this rule to the subject under present considera-\\ntion. But I also claim the right to trace to a super-\\nmundane source any phenomena that admittedly\\ncannot be explained by reference to any known law\\nand, a fortiori, I claim that right in cases where all\\nthe known facts conspire to disprove the only pos-\\nsible hypothesis under which the necessity for a\\nsupermundane explanation could be avoided.\\nI admit that it requires a very strong array of\\nreasons to justify a scientist in seeking in super-\\nmundane realms for an explanation of phenomena in\\nthe organic world. But it demands still stronger\\nreasons to justify him in ignoring facts, belittling\\ntheir importance, or misrepresenting their signifi-\\ncance, when conducting an inductive inquiry. Still\\nstronger reasons are required to justify a scientist\\nin postulating a theory of causation that is destitute\\nof either fact or reason to support it; and nothing\\ncan justify him in belittling the intelligence of\\npossible opponents by charging them in advance\\nwith gross superstition.\\nHaving now definitely ascertained that there are\\nneither facts nor reasons to vSustain the theory of\\nspontaneous generation, let us next in order inquire\\nwhat facts there are to warrant the acceptance of\\nthe hypothesis of hereditary transmission from an\\nantecedent mind.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0311.jp2"}, "312": {"fulltext": "CHAPTER VII.\\nTHE ARGUMENT FROM HEREDITY (CONTINUED).\\nThe Character of the Heritage. If essentially Divine, it is Pre-\\nsumptive Evidence of Divine Origin. If no other Source is\\nPossible, the Evidence is Conclusive. No other Possible Source\\nhas been shovirn. Examination of Facts showing Divine Attri-\\nbutes in the Moneron. They are the Elementary Facts of\\nEvolution. They demonstrate Intuitive Knowledge of Laws of\\nits Being. Explanations on other Grounds Pure Assumptions.\\nBegging the Question. Knowledge measured by Actions.\\nAdaptation of Means to Ends the Test of Intelligence. Attributes\\nsummed up. Intuition. Antecedent to Organism. Has Power\\nover Unorganized Matter. Creative Power. Creates New\\nSpecies. Transmits by Inheritance. Dominant Instinct Crea-\\ntive. Dominant Emotion Altruistic. Potentially Divine. All\\nEssential Attributes of the God of Christian Faith. Differing\\nonly in Degree. Knowledge, Power, Love. Whence came\\nthey The Question for Inductive Science. Science knows of\\nbut One Way of acquiring Faculties, Inheritance. By Analy-\\nsis of Faculties it learns the Character of Ancestry, and can\\npredict Character of Posterity. No Exceptions to Nature s\\nLaws. Divine Faculties necessarily a Divine Heritage.\\nAtheistic Objections. Supernatural Miracle. Objection In-\\nvalid. Miracle cannot be posited on Intelligence. Natural\\nLaw always presumed. Electric Phenomena originated in\\nCosmic Electrical Energy. Mind originated in Cosmic Mind\\nEnergy. Atheistic Theory a Recrudescence of Fetichism.\\nMind in Inanimate Matter, e. g. No Disrespect to Fetich Wor-\\nshipper. Lodestone does not generate Magnetism. Proto-\\nplasm does not generate Mind. Each Substance is a Medium\\nof Manifestation of a Cosmic Energy. Can One Mind be\\nproduced from Another Reproduction an Example. Re-\\nproduction by Fission Demonstrative. The Monera indefinitely\\nDivisible. Each Particle a Distinct Mind Organism. Repro-\\nduction a Mental Act. Inferences as to Divine Methods. The\\nMind of each Sentient Creature a Part of the Divine Mind.\\nLogical Rules of Investigation. The Law of Parsimony.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0312.jp2"}, "313": {"fulltext": "THE ARGUMENT FROM HEREDITY. 311\\nAll violated by Atheism. Truth does not necessitate a Violation\\nof Logical Principles. All Essential Truth may be known\\nby Inductive Investigation. Application of Rules. Logical\\nAxioms: (i) No Effect without a Cause; (2) Cause always\\nCommensurable with Effect. They are Universal Postu-\\nlates. We may therefore always know the Nature of a Cause\\nby observing its Effects. Nature never erects False Signals.\\nUnder this Law we know that the Cause of Mind is Mind.\\nUnder the Law of Heredity we know its Attributes, that it is\\nan Organized, Conscious Intelligence, a Personality, a Creative\\nIntelligence, a Constant Energy, Omniscient, Omnipotent, Altru-\\nistic. No other Hypothesis accounts for All the Facts. If\\nNature is Constant, we know that God is our Father.\\nTHE presentation of the facts and phenomena\\nwhich confirm the theory of divine inherit-\\nance of mental attributes will necessarily involve\\nmore or less of recapitulation of what has been\\nalready mentioned. But at that risk I deem it\\ndesirable so to group the facts as to give the reader\\na perspective view of the whole.\\nThe first fact to be considered is the character of\\nthe heritage. This is of the first importance; for its\\nevidential value must be measured by its character.\\nThat is to say, the quality of the thing possessed,\\nand alleged to be an inheritance from a given ances-\\ntor, must be identical with that known or presumed\\nto belong to said ancestor. Otherwise no presump-\\ntion could arise from the character of the thing pos-\\nsessed in favor of the verity of the allegation. If,\\nhowever, it is found to be identical with that known\\nto belong to the alleged ancestor, the presumption\\nis strongly in favor of the truth of the allegation.\\nAnd this presumption is converted into conclusive\\nevidence when it is known that there is no other\\npossible source from which such a heritage could be\\nderived. Thus, if a divine ancestry is claimed, the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0313.jp2"}, "314": {"fulltext": "312 THE DIVINE PEDIGREE OF MAN.\\ninheritance must be shown to be in its essence\\ndivine. Otherwise the heritage in itself possesses\\nno evidential value bearing upon the question of its\\norigin. But if it can be shown to be divine in its\\nessential characteristics, the presumption is in favor\\nof the claim; and said presumption is greatly\\nstrengthened in the absence of evidence of any other\\npossible source of inheritance.\\nThus, if the mind of the moneron is shown to be\\ninvested with the essential attributes of omniscience\\nand omnipotence, differing only in degree and not\\nin kind, the presumption is in favor of the theory of\\ndivine inheritance. And in the absence of evidence\\nof any other possible source of inheritance, its\\nmental attributes possess an evidential value of an\\norder so high as to require conclusive evidence to\\nthe contrary to rebut the presumption. In the\\nabsence of such rebutting evidence, if it could be\\nshown affirmatively that there is no other possible\\nsource of inheritance, the evidence in favor of divine\\ninheritance would be conclusive. But as affirmative\\nproof of a negative proposition is in any case diffi-\\ncult to procure, and in this case quite impossible,\\nwe must rest content with the very high order of\\npresumptive evidence which is ours in the absence\\nof any evidence whatever to rebut the presumption.\\nFortunately, however, the claims of atheism are\\nof such a character as to be equivalent to a very\\nhigh order of evidence of their own falsity. When\\na party to a controversy sets up an allegation that is\\nabsurd on its face, and confesses that he has no\\nproof whatever that it is true, it is equivalent to an\\nadmission that he has no case. Then, if it is also", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0314.jp2"}, "315": {"fulltext": "THE ARGUMENT FROM HEREDITY, 313\\nshown that all the known facts tend to disprove his\\nallegation, presumptive evidence on the other side\\nis converted into the equivalent of conclusive\\nevidence.\\nAnd this is exactly the status of the controversy\\nbetween theism and atheism over the question of the\\norigin of life. A high order of presumptive evi-\\ndence that life is a divine inheritance is met by\\nthe theory of spontaneous generation, a hypothesis\\nadmittedly without a fact to sustain it, an abandon-\\nment at once of -the law of heredity and of the\\nmethods of induction; a reckless leap into the\\ncloudy realms of speculative philosophy, sans\\nreason, sans probability, sans truth, sans every-\\nthing save an insensate determination to avoid the\\nobvious truth that the phenomena of intelligence\\nmust have an intelligent origin.\\nThere is, for the agnostics, one way of temporary\\nescape from their logical dilemma. That is to say,\\nthere is one way by which they could retain a tem-\\nporary hold upon the law of heredity; and that is by\\naffirming that mind exists in the rocks and mud at\\nthe bottom of the ocean. This would give to the\\nmonera an earthly ancestor, endowed, of course, with\\nthe same quality of mind, \u00e2\u0080\u0094the same potentials.\\nBut even this would only serve to put the real ques-\\ntion one step farther back; for if it could be demon-\\nstrated that every atom of matter composing this\\nearth is endowed with a mind, the question of that\\nmind s origin would still remain just as it is now,\\nand the same arguments would hold good.\\nBut I prefer not to lead them into the mire and\\nmud of speculation without facts further than they", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0315.jp2"}, "316": {"fulltext": "314 THE DIVINE PEDIGREE OF MAN.\\nhave chosen to go. I prefer to remain upon the\\nsolid ground of truth as we find it, and laws as we\\nknow them. Facts are divine revelations. Specu-\\nlative philosophy is guesswork. We knov/ some-\\nthing of the mind manifested in the monera; and we\\nknow something of the essentials of the law of\\nheredity. But we know nothing of a mind existing\\nin mud and we know of no process of acquiring a\\nmind except by inheritance.\\nNow let us re-examine those faculties possessed\\nby the moneron which proclaim its divine pedi-\\ngree\\nIn the first place, it is admitted by all evolution-\\nists that it is invested with the potentialities of\\nmanhood. That is to say, it possesses in rudi-\\nmentary form all the activities, mental and physical,\\nto be found in man. It transforms food into tissue\\nand other metabolic products, and this is the basis\\nof all the nutritive activities and processes of the\\nhigher animals. It can move parts of itself [pseu-\\ndopodia] and is capable of locomotion, and this is\\nthe basis of all movement in the higher animals\\nbrought about by bones and muscles. It can feel a\\nstimulus and respond, and this is the basis of the\\nsensory faculties of the higher animals. It can\\nreproduce itself by segmentation, and this is the\\nbasis of reproduction in the higher animals. On\\ndividing it inherits the actual qualities of the parent\\nmass, and this is the basis of heredity. In short,\\nit possesses the instinct of self-preservation, and\\nthis is ,the basis of all the self-regarding emotions\\nand activities characteristic of man; and it pos-\\n1 See Professor Gates in Therapist, December, 1895.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0316.jp2"}, "317": {"fulltext": "THE ARGUMENT FROM HEREDITY. 315\\nsesses the instinct of reproduction, and this is the\\nbasis of all the altruistic, or other-regarding, emo-\\ntions and activities that characterize the noblest\\nmanhood.\\nNo one will dispute these propositions for they\\nare the elementary facts in the history of organic\\nevolution. Nor can any one successfully controvert\\nthe conclusion that the possession of these attributes\\ndemonstrates the proposition that the moneron is\\nendowed with an intuitive knowledge of the essential\\nlaws of its being. It is no answer to this proposi-\\ntion to say that its acts are automatic, and there-\\nfore without intelligence; for that is begging the\\nquestion. Besides, it is a contradiction in terms to\\nsay that an intelligent action can be performed\\nwithout intelligence. That its actions are prompted\\nby intelligence is demonstrated by the fact that all\\nits acts are adaptations of means to ends. Nor does\\nit do to say that its actions are unconscious, for\\nthat, too, is begging the question. Again, it is a\\ncontradiction in terms to say that an intelligent\\nadaptation of means to ends is an unconscious\\nact. To say that it is reflex action, and therefore\\nnot conscious, is another way of begging the ques-\\ntion; for reflex action itself is an adaptation of\\nmeans to ends, as I have already pointed out. All\\nthese terms are pure inventions, apparently con-\\ncocted either to conceal ignorance of the real sig-\\nnificance of instinct, or to belittle that significance\\nin the interest of materialism. In this, as in every\\nsubject of human investigation, one grain of fact,\\nintelligently observed and interpreted without preju-\\ndice, outweighs all the theories that were ever con-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0317.jp2"}, "318": {"fulltext": "3l6 THE DIVINE PEDIGREE OF MAN.\\ncocted for the sole purpose of evading the obvious\\nsignificance of the phenomena. The only way to\\nascertain what a sentient creature knows is to\\nobserve what it does. If it acts intelligently, it\\nmust be presumed to be intelligent until the con-\\ntrary is demonstrated. If it observes the laws of its\\nbeing and invariably acts in accordance therewith,\\nit must be presumed to have a knowledge of those\\nlaws, even though materialistic science may fail to\\nfind the source of that knowledge in the material\\nworld. In short, if it acts just as an intelligent,\\nconscious being ought to act, it must be presumed\\nto be intelligent and conscious until the contrary is\\nclearly proven.\\nApplying these facts and principles to the monera,\\nit will readily be seen, not only that the evolution-\\nists are warranted in their asseveration that it con-\\ntains the potentials of manhood, but that I am\\njustified in declaring that the mental attributes of\\nthe moneron cannot be adequately described except\\nin terms that apply to omniscience and omnipotence.\\nWe may now sum up the attributes and powers of\\nthe mind of the moneron which are essentially and\\npotentially divine, as follows:\\n1. It apprehends by intuition the essential laws\\nof its being that is to say, all essential truth per-\\ntaining to its state of existence, its stage of develop-\\nment, and its environment.\\n2. It is antecedent to physical organism.\\n3. It has power over unorganized matter.\\n4. It has the power to create a physical organism\\nout of unorganized matter.\\n5. It has the power to create other mental organ-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0318.jp2"}, "319": {"fulltext": "THE ARGUMENT FROM HEREDITY. 317\\nisms, complete and individualized, out of its own\\nmental organism, by a simple act of volition (repro-\\nduction).\\n6. It has the power to create new species (amoeba).\\n7. It transmits by inheritance its essential char-\\nacteristics and powers.\\n8. Its dominant instinct is creative.\\n9. Finally, its dominant emotion is essentially\\naltruistic.\\nCan the mind of man conceive of a finite, sentient\\ncreature, possessing in essential purity more god-\\nlike attributes than are here enumerated t\\nBy extension alone to infinity they correspond\\nto the highest conceptions of God, the God of\\nChristian faith, a God of infinite knowledge, a\\nGod of infinite power, a God of infinite love.\\nWhence were these attributes and powers derived\\nThat is a question for science to answer; and we\\npropose to submit the question to that august\\ntribunal, stipulating only that it shall employ the\\ninductive method of conducting the investigation,\\nand that its decision shall be founded upon observ-\\nable facts and known laws. The facts are before us,\\nand no one disputes them. What of the laws\\nScience tells us that it has conducted an exhaus-\\ntive investigation of facts, covering a period of a\\nsomewhat indefinite number of aeons, but extending\\nfrom the monera to man, and that it has found that\\nthe law of heredity is universal. In other words,\\nscience knows of no law under which a faculty of\\nmind can be acquired except that of heredity. It\\nknows that innumerable facts exist bearing upon\\nthis question, and that they all conspire to demon-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0319.jp2"}, "320": {"fulltext": "3l8 THE DIVINE PEDIGREE OF MAN.\\nstrate the universality of that law. Applying the\\ninfallible test of the validity of a law, namely, the\\nability to make inerrant predictions under it, science\\navers that it can, by an analysis of the mental facul-\\nties of any sentient creature, predict with absolute\\ncertainty the quality and kind of mental faculties\\nthat its offspring will possess and that it can, with\\nequal certainty, determine the character of the\\nfaculties possessed by its ancestor. If therefore\\nthere is an exception to this law of hereditary trans-\\nmission of mental attributes, science knows nothing\\nof it. That is to say, science has never yet discov-\\nered one fact in nature that hints of the existence of\\nany means of acquiring mental faculties other than\\nthat of inheritance from an ancestral mind endowed\\nwith faculties identical in kind.\\nPlanting himself, therefore, upon the facts that\\nare known to exist, and upon a law that is universal,\\nand insisting upon the strict application of the\\nprocesses of induction as being the only legitimate\\nmethod of scientific inquiry, the theistic evolutionist\\ndeclares that divine faculties are andean be nothing\\nless than a divine heritage.\\nNow let us inquire, What possible objection can\\nscience offer to this conclusion.-* Practically but\\none objection has ever been offered; for all others\\nare but varying forms of that one. Professor\\nHaeckel has advanced it in its simplest, crudest,\\nand most direct form. His objection is that its\\nacceptance requires us to believe in a supernatural\\nmiracle, i. e. a special creation by supernatural\\nmeans. This objection, if it had the slightest\\nadumbration of truth in or about it, would be valid", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0320.jp2"}, "321": {"fulltext": "THE ARGUMENT FROM HEREDITY, 3 19\\nand conclusive. For no true scientist can accept a\\nhypothesis that involves a belief in a miracle, or in\\nanything supernatural, much less a supernatural\\nmiracle. The anti-theistic scientist does not\\nbelieve that there is any God to perform a miracle;\\nand the theistic scientist entertains too profound a\\nreverence for God, a conception of his wisdom and\\npower too exalted, to admit for one moment that\\nhis original plan of creation was so imperfect that\\nit became necessary to supplement it by special\\ncreations or miracles.\\nIs it necessary, then, to posit a miracle, or a\\nspecial creation, on the basis of a belief in divine\\ninheritance of mental faculties.-* Clearly not. It is\\nonly necessary to posit an intelligent origin for\\nintelligence; a mental origin for mind; an intelli-\\ngent creative energy, or a being endowed with\\nintelligence and creative energy, as the progenitor\\nof other intelligent beings who are endowed with\\nthe same powers. This is the natural order of\\nthings so far as scientific research has been able to\\ninform mankind and the burden of proof rests upon\\nthe one who seeks to show that the same law did not\\nprevail at the beginning of organic life. Being in\\nthe natural order of inheritance, the event itself\\nmust be presumed to have occurred within the\\ndomain of natural law. A miracle cannot be\\nposited upon a showing of intelligence.\\nIt requires no greater strain upon the credulity of\\nman to suppose a mental origin for mind than it does\\nto suppose an electrical origin for electricity. We\\nmight just as reasonably deny that the electricity of\\nthe earth has its source in the electrical energy of", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0321.jp2"}, "322": {"fulltext": "320 THE DIVINE PEDIGREE OF MAN.\\nthe universe, as deny that the mental energy which\\nwe see manifested on this planet has its source in a\\nuniversal mind. It would be just as reasonable to\\nhold that electricity has its origin in its terrestrial\\nnon-conductors, as to hold that organic life and\\nmind had their origin in inanimate, inorganic, insen-\\nsate, terrestrial matter. Not that I would insinuate\\nthat the two suppositions are logical equivalents;\\nfor they are not. The electrical supposition would\\nbe simple lunacy. But the supposition that intelli-\\ngence exists in stones and mud is the fundamental\\nhypothesis of fetichism. I hasten to say that this\\nlast remark is not intended as a slur on the religion\\nof the fetich worshiper. Far from it. It is in the\\nnature of a vindication, for his theory is just as well\\nfortified by facts as is that of the atheistic scientist.\\nConsidered as inductive philosophies, therefore, they\\nare entitled to equal consideration. In point of fact,\\nthe parallelism is about complete. Thus, (a) the\\ntwo theories of the ultimate origin and source of\\nlife and mind meet in the same inanimate object,\\n(b) They are equally destitute of facts or of reason\\nto support them, (c) The same facts of nature\\nunite in protest against both theories. (d) The\\nfetichist worships the inanimate object or substance in\\nwhich the two theories locate life and mind, (e) The\\natheistic philosopher elevates his materialistic science\\ninto a fetich and worships that. Speaking, there-\\nfore, with the careful precision of a definitive formula,\\nit must be held that the atheistic theory of the origin\\nof mind and life is a recrudescence of fetichism.\\nTo return to our electrical comparison,! repeat that\\nit is just as reasonable to suppose that the mental", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0322.jp2"}, "323": {"fulltext": "THE ARGUMENT FROM HEREDITY, 32 1\\norganisms of the monera are segregated parts of a\\nuniversal mind as to suppose that the electricity\\nwhich we find in the earth is a part of the electrical\\nenergy of the universe. Each is a form of energy,\\na mode of motion, if you please. Each is universal\\nand all-pervasive, so far as we are able to perceive.\\nThe universal electrical energy, not by means of a\\nmiracle, but in pursuance of a universal law, im-\\npinged upon this planet and found its sphere of local\\nactivity in the various substances best adapted to\\nthe purpose. In one substance it produces certain\\nphenomena; in other substances certain other phe-\\nnomena. In some cases it appears to be entirely\\nsevered from all connection with the universal.\\nIt can be artificially detached and made to do work,\\nas in an electrical machine or in a magnet. In the\\nlatter form we find that nature has stored it up in\\nthe lodestone or magnetic iron ore, etc. That it\\nis separated only in appearance or in its visible\\neffects, is quite probable. In other words, that it\\nstill maintains a connection with the universal elec-\\ntrical energy may be conceded.\\nIn like manner it may be supposed that the uni-\\nversal energy which we call mind seizes upon the\\nproper material of this earth, pervades it, and pro-\\nduces its corresponding phenomena and in like man-\\nner we find that this energy apparently emanates\\nfrom the universal energy. It is individualized in\\nthe moneron and its posterity, and apparently leads\\nan independent life. I say apparently, for it is\\nnot necessary to suppose that it has severed its con-\\nnection with the universal mind, any more than it is\\nnecessary to suppose that the electrical energy of the\\n21", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0323.jp2"}, "324": {"fulltext": "322 THE DIVINE PEDIGREE OF MAN.\\nearth is dissociated from that of the whole universe.\\nNor is it necessary to posit a miracle in either case.\\nOn the contrary, the phenomena in each case pro\\nclaim a universal law, and reveal a universal, all-\\npervasive, omnipresent energy, not inherent in\\nmatter, but immanent in the universe. In each case\\ncertain forms or compositions of matter are required\\nas a basis for the phenomenal manifestation of its\\nenergy. That is all. In neither case does the\\nmedium generate the force or energy. Magnetic\\noxide of iron, or an iron bar, is a good medium for\\nthe manifestation of magnetic phenomena. But\\nthe magnet does not generate the force. That force\\ncomes from without, from the great source of\\nelectrical energy, which is coextensive with the uni-\\nverse. It is simply a form of electrical energy that\\nfinds a medium of manifestation in certain material\\ncompounds.\\nProtoplasm is the physical medium through which\\nmind manifests itself. In this sense it is the\\nphysical basis of Hfe, as Huxley terms it; but in no\\nother. It does not generate mind. That, too, comes\\nfrom without, from an eternal source, a constant,\\never-present, all-pervasive force or energy that finds\\nin protoplasm a medium through which the phenom-\\nena of life and mind may be manifested on this\\nplanet.\\nMany will ask the question, How can a mind\\nbe segregated from the Infinite mind so as to become\\nan individualized independent entity? Some will\\nemploy the usual atheistic formula for evading un-\\nwelcome conclusions, and cut the matter short by\\ndeclaring that it is unthinkable. Others will look", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0324.jp2"}, "325": {"fulltext": "THE ARGUMENT FROM HEREDITY, 323\\nwise, shake their heads, and declare that it is incon-\\nceivable; and, because no one can tell just how it\\nis done, many will declare that it is impossible.\\nObviously no one can tell how the Almighty does\\nhis wondrous work and it is not a legitimate ques-\\ntion to ask. The real question is, first. Can one mind\\nbe segregated from another and both become in-\\ndividualized, independent entities? If the facts of\\nnature answer this question in the affirmative, we may\\nwell suppose that the wisdom and power of God are\\nequal to the task of doing his part of the work in\\nhis own way. The answer, then, is that the mind\\nof every living creature on earth was derived from\\nanother mind. The act of reproduction by unicel-\\nlular organisms is a tangible answer to that question\\nfor it can be witnessed at any time by any one who\\nwill take the trouble to look. The fission of the\\namoeba or of the moneron is an act by which one\\nmind is segregated from another, each being and\\nremaining intact; and as each in turn reproduces\\nitself in the same manner, and so on indefinitely, it\\nfollows, as Weisman remarks, that the unicellular\\norganism is potentially immortal. And if Weis-\\nman s germ-plasm theory is correct, each living\\ncreature contains within itself a part of the original\\nmoneron from which it descended. This may also\\nbe true under the gemmule theory of Darwin and\\nhis followers.\\nBe that as it may, the fact remains that the segre-\\ngation of one mind from another, in both sexual and\\nasexual reproduction, is one of the universal facts\\nin nature. It is, indeed, the one essential fact in\\nheredity.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0325.jp2"}, "326": {"fulltext": "324 THE DIVINE PEDIGREE OF MAN.\\nOne further consideration should not be lost sight\\nof, and that is that reproduction is largely, if not\\nwholly, a mental act or function. Those who hold\\nthat physical organism generates mind will not admit\\nthis to be true so far as the higher animals are con-\\ncerned. But no one can deny that it is true of the\\nmoneron for there is no physical organism in that\\ncreature to complicate the question. The mind that\\ninvests it acts wholly upon unorganized matter. The\\nact of fission, therefore, was wholly due to mental\\nenergy. It was an act of volition prompted by an\\nemotional impulse. And that impulse was the pri-\\nm.ordial manifestation of the constant force or energy\\nthat lies at the bottom of all progressional develop-\\nment in the physical, mental, moral, and religious\\nworlds. It was primordial altruism, the first act of\\na sentient creature prompted wholly by the other-\\nregarding impulse, the first manifestation of love\\non this earth, the first tangible exemplification of\\nmind s creative power.\\nAgain, a very important point to be noted is that\\nthe plasson which constitutes the monera presents\\na tangible exemplification of what must be true of\\nthe divine mind if it is true that the mind of each\\nsentient creature is a spark of the divine intelli-\\ngence, a part of the mind of God. If that\\ntheory is true, it necessarily follows that the divine\\nmind is infinitely divisible. It is a conception diffi-\\ncult to grasp, and impossible to formulate in adequate\\nfinite terms; and yet it has been more or less\\nvaguely entertained by every theist who believes in\\nthe Christian doctrine of the fatherhood of God or\\nin the divinity of man. In the m^oneron, however,", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0326.jp2"}, "327": {"fulltext": "THE ARGUMENT FROM HEREDITY. 325\\nwe find a concrete example of the indefinite divisi-\\nbility of mind.\\nThe monera are, says Haeckel, homogeneous\\nand structureless; each part of the body is every\\nother part. Each part can absorb and digest nour-\\nishment; each part is excitable and sensitive; each\\npart can move itself independently and, lastly, each\\npart is capable of reproduction and regeneration.\\nAgain he says The most remarkable of all monera\\nis the Bathybius, which was discovered by Huxley\\nhi 1868. This wonderful moneron lives in the\\ndeepest parts of the sea, especially in the Atlantic\\nOcean, and in places covers the whole floor of the\\nsea in such masses that the fine mud in the latter\\nconsists, in great measure, of living slime. The pro-\\ntoplasm in these formless nets does not seem differ-\\nentiated at all each little piece is capable of forming\\nan individual. And, it may be added, it follows\\nthat each little piece may be still further divided,\\neither artificially or by reproduction, and so on,\\nindefinitely.\\nHere, then, is a concrete fact, easily observable\\nunder the microscope, demonstrating not only that\\none mind can be segregated from another mind, but\\nthat mind is in itself indefinitely divisible. More-\\nover, it reveals a law of mind energy which not only\\nlies at the basis of all the subsequent phenomena of\\nheredity and evolutionary development, but requires,\\nas a necessary hypothesis, under the law of heredity,\\nan antecedent mind energy identical in all essential\\ncharacteristics. To use the language which Pro-\\n1 The Evolution of Man, p. 48.\\n2 Op. cit. pp. 48, 49.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0327.jp2"}, "328": {"fulltext": "326 THE DIVINE PEDIGREE OF MAN.\\nfessor Haeckel employed with such transparent in-\\ngenuousness in reference to the theory of spontaneous\\ngeneration, this assumption is required by the\\ndemand of the human understanding for causaHty.\\nOr, to use the language of Professor Zoellner in\\nreference to the same spontaneous theory, it is\\nthe condition necessary to the conceivability of\\nnature in accordance with the laws of causality.\\nI submit that I have a right to employ these ex-\\npressions in reference to my theory, and that their\\nauthors have not that right with reference to the\\ntheory of spontaneous generation. The demand\\nof the human understanding for causality is not\\nsupplied by assumptions without facts to sustain\\nthem nor is the conceivability of nature in accord-\\nance with the laws of causality facilitated by the\\nassumption of an inconceivable cause.\\nThere is a law of induction known to logicians (and\\nsometimes observed by them) which is denominated\\nthe law of parcimony. It was first formulated\\nby Sir William Hamilton, and applied by him to the\\ninductive investigation of the laws of the human\\nmind. The rule is that no fact be assumed as a\\nfact of consciousness but what is ultimate and\\nsimple. It has since been extended into a\\ngeneral rule of inductive observation, and defined\\nas the principle that nothing shall be assumed\\nas a fact that is not such in reality. Another\\ndefinition is sparingness, as in assumptions,\\nwhich gives a little more latitude. It is a good\\n1 Quoted by Haeckel, op. cit. p. 33.\\n2 Metaphysics, Lect. XV. p. 186.\\n8 Standard Dictionary.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0328.jp2"}, "329": {"fulltext": "THE ARGUMENT FROM HEREDITY. 327\\nrule, and, as before remarked, it is sometimes\\nobserved by logicians, sometimes not. But, to\\ndo entire justice to those who do not observe the\\nrule, it must be said that they depart from it only\\nwhen driven by necessity, as in the case of those\\nwho entertain the theory of spontaneous generation.\\nIn that case they boldly abandon the law of parci-\\nmony and assume everything, even the very question\\nat issue; and the only justification offered is the plea\\nof necessity.\\nNow, it may be confidently affirmed that truth that\\nis, any truth that it is important for man to know\\nnever drives the logician to any such extremities.\\nTruth is always fortified by facts, laws, and self-\\nevident logical principles or propositions. The facts\\nand the laws may not be known, of course, and\\nhence the truth may lie hidden pending investiga-\\ntion; but they exist, nevertheless, and sooner or\\nlater man will find out all that it is important for\\nhim to know. Again, the facts may be known and\\nthe laws may be in doubt. In that case hypothesis\\nis a legitimate instrument of logic. But when that\\ninstrument is employed there are two inexorable\\nrules that must be observed if truth is the object\\ndesired. The first is that there must be some facts\\nto sustain the hypothesis and, secondly, one adverse\\nfact is sufficient to disprove the soundness of any\\nhypothesis.\\nBut when the salient facts of any subject of inves-\\ntigation are known, and when some of the funda-\\nmental laws governing its phenomena are discovered,\\nlogical induction will generally be found equal to the\\ntask of ascertaining the essential truth without the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0329.jp2"}, "330": {"fulltext": "328 THE DIVINE PEDIGREE OF MAN.\\nnecessity of assuming anything but the constancy of\\nnature.\\nNow, let us apply these principles to the subject\\nunder consideration, the origin of life and mind.\\nThe facts have been enumerated in the preceding\\npages. They are the facts and phenomena of organic\\nand mental evolution, beginning with the moneron\\nand ending with man. The laws which correlate the\\nphenomena and explain the facts, so far as they\\nhave been discovered, have been set forth. They\\nare the laws of heredity and of progressive develop-\\nment. The self-evident logical axioms are the\\nfollowing:\\n1. Every effect or phenomenon in nature has an\\nefficient and appropriate cause.\\n2. Every cause is commensurable with its effects\\nor phenomena.\\nThe first of these propositions is an axiom which\\neverybody admits to be indisputable. The second is\\nmore in the nature of a truism, the equivalent of\\nsaying that light is caused by a luminous body; that\\nelectrical phenomena are caused by electricity, etc.\\nIt is but another way of saying that like produces\\nlike, that like causes produce like effects; that rain\\ncauses dampness; in short, that all causative agencies\\nproduce effects that correspond to the nature of the\\ncauses. This is what Mr. Herbert Spencer would\\ndesignate as the universal postulate; for the\\ninconceivableness of its negation shows that it pos-\\nsesses unsurpassable validity. That is to say, it\\nis impossible to conceive the negative of the propo-\\nsition that cause and effect are commensurable.\\n1 Principles of Psychology, ii. 2, p. 407.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0330.jp2"}, "331": {"fulltext": "THE ARGUMENT FROM HEREDITY, 329\\nTo deny this postulate is to assume an attitude of\\npure and simple negation; it is to deny the fact of\\nthe constancy of nature, to deny that the phenom-\\nena of nature possess any significance whatever.\\nIt would be equivalent to an affirmation that the\\nphenomena of nature are to be interpreted by the\\nrule of contraries. It would be equivalent to a\\nwholesale denial of the validity of induction as a\\nprocess of scientific inquiry.\\nNow, let us see what are the logical implications of\\nthe affirmative of the postulate. Simply this that\\nby an examination of the nature of effects or phe-\\nnomena we can always know the nature of their efficie?tt\\ncauses. We may not be able to drag the cause to\\nlight so as to weigh it in a balance, dissect it with a\\nscalpel, or exhibit it on a stage but we can know its\\nnature with just as great a degree of certainty as if\\nwe could do all those things. Thus, when we see a\\nspring of water gushing from the side of a mountain,\\nwe may not be able to reach its source even by tun-\\nnelling the mountain, for it may be many miles dis-\\ntant. But we know the nature of that source. We\\nknow that it is a body of water. But, some one\\nmay say, suppose that nature, in some hidden\\nalembic within the mountain, generates the water\\nfrom its constituent elements? Its source would not\\nthen be a body of water. To this it may be re-\\nplied, first, that it would be a body of water, no mat-\\nter where its elements were combined. But, waiving\\nthat point, we should know the nature of the cause,\\nnevertheless. We should know with absolute cer-\\ntainty that within that hidden alembic certain gases\\nhad united, in certain definite proportions, to form", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0331.jp2"}, "332": {"fulltext": "330 THE DIVINE PEDIGREE OF MAN.\\nthe water that constituted the source from which the\\nspring was derived. If an analysis of the waters re-\\nveals the presence of organic impurities, we know\\nthat its source, or its channel, was polluted by organic\\nimpurities. There is never any mistake about it,\\nand we never attribute organic impurities to inorganic\\nmatter. The logic of atheism alone is equal to that.\\nThe spring of water teaches another lesson to\\nscience which is often overlooked. It is that a\\nstream never rises higher than its source. This is\\ntrue, not only of flowing water, but of every force in\\nnature. That is to say, the flowing stream is a sym-\\nbol in that respect of every other force. Not one\\nof nature s forces, as developed or phenomenally\\nmanifested on this planet, equals its potential energy\\nas it exists in the Cosmos. Atheism has sought to\\nmake an exception of the greatest of all- the mind\\nenergy of the universe by locating its source in the\\ninorganic world. But there are no exceptions to the\\nlaws of nature.\\nThis, however, is a digression. The point I wish\\nto illustrate is the commensurableness of cause and\\neffect, by showing that science commensurates all\\nthe facts, laws, principles, and elements of both cause\\nand effect in that simple phenomenon of nature, a\\nspring of water. They are all interrelated and inter-\\ndependent, but not more so than in any and every\\ncase where causes operate to produce effects.\\nA law as universal as the law of gravitation may\\nnow be formulated thus\\nAll the causative forces of nature are commensurable\\nwith their effects or phenomena.\\nIt follows that something of the nature or salient", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0332.jp2"}, "333": {"fulltext": "THE ARGUMENT FROM HEREDITY. 33 1\\ncharacteristics of every causative force may be learned\\nby an examination and study of its visible effects or\\nphenomena.\\nIn the mean time it may be set down as axiomatic\\nthat Nature never erects false signals or guide-posts\\nto deceive the unwary explorer of her domains. She\\nnever erects false lights upon her shores to lure the\\nvoyager in search of truth upon the rocks and break-\\ners of error and falsehood. Facts are divine revela-\\ntions addressed to the common understanding of\\nmankind, and reason is their divinely commissioned\\ninterpreter. Every fact has a meaning, and, properly\\ninterpreted, it constitutes an advanced step in the\\ndirection of ultimate truth.\\nIt will now be seen that we have a means of know-\\ning the essential character of that potential energy,\\nthat causative force, which produced the effect or\\nphenomena of mind and life on this planet. Under\\nthe law which has been formulated, and which may\\nbe designated as the law of commensurable cause\\nand effect, together with the law of heredity, we may\\nlearn the nature of the cause of mind by studying its\\neffects or phenomena.\\nWe know, therefore,\\n1. That it is a mind energy or force; for we\\nobserve that its effects or phenomena are those of\\nmind.\\n2. It is an organized, conscious intelligence; for\\nits effects are organized, conscious intelligences.\\n3. It is a creative energy (omnipotence), for its\\nresultant mind organisms possess creative powers.\\n4. It is a constant energy or force tending towards\\nprogressive development; for its resultant mind", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0333.jp2"}, "334": {"fulltext": "332 THE DIVINE PEDIGREE OF MAN.\\nenergy constitutes the progressive potential of all\\nevolutionary development.\\n5. It possesses an intuitive knowledge of all truth\\nthat is essential to its state of existence (omnis-\\ncience) for the lowest mental organism on earth is\\nendowed with identical powers, differing in exact\\nproportion to its stage of development.\\n6. It is an altruistic intelligence (a God of love),\\nfor the instinct of altruism, beginning with the\\nmonera, dominates the world, physical, mental,\\nmoral, and religious.\\n7. It is an intelligence transmissible by inherit-\\nance for that is the only method by which mental\\nfaculties are transmitted in the organic world.\\n8. Finally, it is an infinite intelligence for the\\nmental faculties of the lowest order of animal life, by\\ninfinite extension, would be infinite in knowledge,\\npower, and love.\\nThese are some of the things that w^e may know\\nof the nature and attributes of the Great First Cause\\nfor they are the results of the inductive observation\\nof tangible facts that cannot be accounted for on any\\nother hypothesis. They are not conclusions resulting\\neither from intuition, guesswork, or assumption.\\nThey are conclusions which must of necessity be\\nvalid if the facts of cause and effect are interrelated.\\nThe only way to cast a shade of doubt upon their\\nvalidity would be by demonstrating that cause and\\neffect have no necessary relation to each other.\\nAnd this, in fact, is the logical attitude of atheism\\nregarding this question.\\nWe might pause here and rest our case upon the\\noverwhelming preponderance of evidence thus far", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0334.jp2"}, "335": {"fulltext": "THE ARGUMENT FROM HEREDITY. 333\\nadduced in behalf of Christian theism. But I should\\nfail to do justice to those eminent scientists who have\\nthus far furnished the facts for my induction, did I\\nneglect to give due attention to the strongest array\\nof facts and arguments that they have presented in\\nsupport of the general theory of organic evolution.\\nI shall pay due regard to those facts and arguments\\nfor two good and sufficient reasons. The first is\\nthat they present conclusive evidence of the truth of\\nthe doctrine of evolution; and the second is that the\\nsame facts and arguments leave absolutely nothing to\\nbe desired in the way of proof of the truth of the\\ntheistic hypothesis.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0335.jp2"}, "336": {"fulltext": "CHAPTER VIII.\\nHUMAN ONTOGENY AND PHYLOGENY.\\nThe Strongest Argument in Favor of the Evolutionary Hypothesis.\\nThe Analogical Argument from Ontogeny to Phylogeny.\\nHaeckel s Great Work Demonstrative of its Validity. But he\\nwas in Search of Atheistic Arguments. He found None.\\nOn the Contrary, he found Proofs of Theism. General Remarks\\nin re the Analogical Argument. Invalid unless the Phenomena\\nand Laws are the Same. The Present Argument Valid.\\nOntogeny a Repetition of Phylogeny. Phylogeny the Cause of\\nOntogeny under the Law of Heredity. The Primordial Germ\\nand the Germinal Cell Identical in Character and Attributes.\\nThe Importance of this Fact. The Later Forms of the Human\\nEmbryo correspond with the Salient Steps in Phylogeny. The\\nLaw of Heredity the Cause of the Correspondence. Evidence\\nComparable to that of Successive Geological Strata. Man\\nrecognizes his Earliest Earthly Ancestor by its Resemblance to\\nthe Form which marked his Earliest Embryotic Form. Haeckel s\\nFundamental Law of Organic Evolution formulated. The\\nDebt that Science owes to Haeckel. The Pains he has taken\\nto develop Facts that disprove his Anti-Theistic Beliefs. His\\nMethod of accounting for his Facts not so Ingenuous, or he\\nhas failed to see their Trend. His Invitation to Philosophers.\\nHis Promised Rewards to those who will explain Ontogeny\\nphylogenetically. His own Conclusions arrived at only by\\nignoring his Facts. Next Chapter will explain Ontogenetic\\nFacts phylogenetically, and carry the Analogical Argument to\\nits Legitimate Conclusion.\\nIF any intelligent evolutionist, who is familiar with\\nthe leading facts and arguments in support of\\nthe theory of organic evolution, were asked what\\nis the strongest and most convincing array of facts\\nand arguments in favor of that doctrine, he would\\nmost likely answer that it is the analogical argument", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0336.jp2"}, "337": {"fulltext": "HUMAN ONTOGENY AND PHYLOGENY. 335\\nfrom the ontogeny of the germinal cell to the phy-\\nlogeny of the primordial germ. If he be familiar\\nwith the best literature on the subject, he will doubt-\\nless cite Professor Haeckel s great work on The\\nEvolution of Man as the first, and in many respects\\nthe best, treatise in which that particular branch of\\nthe subject is exhaustively treated, and in such a man-\\nner as to make it popularly available. Its sub-title\\nis A Popular Exposition of the Principal Points of\\nHuman Ontogeny and Phylogeny.\\nI have already spoken of its high standing in the\\nscientific world and I have availed myself of many\\nof the facts which he was the first to promulgate, and\\nof which he was the first to recognize the scientific\\nvalue. It is true that I have given an interpretation\\nto the facts relating to the monera that is diametri-\\ncally opposed to his, and I have invested them with a\\nhigher scientific value than he did. He was in search\\nof the hypothetical connecting link between organic\\nlife and inorganic chemical compounds. In other\\nwords, he was in search of evidence to prove that\\nlife and mind originated from something that is the\\nvery opposite of both life and mind. He was, in\\nfact, in pursuit of evidence to prove that there is no\\nGod.\\nHe found no such evidence. On the contrary, he\\nbrought to light a series of facts exactly adapted to\\nthe uses of his opponents. And I undertake to say\\nthat if the combined hosts of Christian believers could\\nunite their wisdom, they could not imagine a series of\\nfacts better adapted than his to prove the existence\\nof the God of Christian faith, and at the same time to\\nprove that God rules this universe by means of im-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0337.jp2"}, "338": {"fulltext": "336 THE DIVINE PEDIGREE OF MAN.\\nmutable law. The world can never repay the debt of\\ngratitude it owes to Professor Haeckel for the fear-\\nlessness and scientific integrity exhibited in promul-\\ngating a series of facts that, unless blinded by\\nprejudice, he must have known were wellnigh demon-\\nstrative of the theory that he repudiated. He has\\ngiven us the facts so minutely detailed and so amply\\nverified that atheism can neither deny their existence\\nnor their theistic significance.\\nBut that is not the only service Professor Haeckel\\nhas rendered to Christian theism. He has furnished\\narguments as well, and his arguments are backed by\\nan invincible phalanx of facts. I refer particularly to\\nhis analogical argument from ontogeny to phylogeny.\\nIt is true that he employs it solely for the purpose\\nof demonstrating the truth of the evolutionary hy-\\npothesis but, as I shall undertake to show, it is as\\nclearly demonstrative of theism as it is of evolution.\\nIn point of fact, it leaves nothing to be desired in the\\nway of evidence for either evolution or theism.\\nBefore proceeding to the consideration of the argu-\\nment from ontogeny, I desire to make a remark in\\nreference to analogical arguments in general. In one\\nof my former works I ventured to animadvert upon\\nthe practice, which has obtained for many years\\namong certain polemics of high degree, which con-\\nsists in the reckless employment of the analogical\\nargument. This form of reasoning is abused prob-\\nably more than any other, partly owing to its plau-\\nsible character, and partly to a lack of power to\\ndiscriminate between fanciful illustration and proof,\\nbetween poetic license and scientific demonstration.\\n1 See A Scientific Demonstration of the Future Life, chap. ii.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0338.jp2"}, "339": {"fulltext": "HUMAN ONTOGENY AND PHYLOGENY. 337\\nOne of the most common examples of the abuse of\\nthis form of argument is shown in reasoning from the\\nmetamorphosis of the caterpillar into the butterfly\\nup to an immortal life for man. It is invalid, for the\\nsimple reason that the laws which govern the one are\\nnot identical with those which obtain in the other.\\nThe rule is that no analogical argument is valid from\\na scientific, or inductive, point of view unless it can\\nbe shown that the laws governing the phenomena ob-\\nserved are identical with those of the subject-matter\\nunder investigation.\\nI recall the attention of the logical reader to this\\nrule for the purpose of reminding him that Professor\\nHaeckel s analogical argument from ontogeny to\\nphylogeny possesses the highest degree of validity;\\nfor the laws are obviously the same. There is, in-\\ndeed, a causal relation between them, as will be seen\\nlater on.\\nThe general proposition Is stated in the language\\nof Professor Haeckel, as follows\\nThe history of the evolution of organisms consists\\nof two closely connected parts ontogeny, which is the\\nhistory of the evolution of individual organisms and phy-\\nlogeny, which is the history of the evolution of organic\\ntribes. Ontogeny is a brief and rapid recapitulation of\\nphylogeny, dependent on the physiological functions of\\nheredity (reproduction) and adaptation (nutrition). The\\nindividual organism reproduces in the rapid and short\\ncourse of its own evolution the most important of the\\nchanges in form through which its ancestors, according to\\nthe law of heredity and adaptation, have passed in the\\nslow and long course of their paleontological evolution.\\n1 The Evolution of Man, vol. i. pp. i, 2.\\n22", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0339.jp2"}, "340": {"fulltext": "338 THE DIVINE PEDIGREE OF MAN.\\nHere, then, we have a clear and comprehensive\\nstatement of one of the greatest and most significant\\nfacts in nature. Ontogeny is the history of the\\ndevelopment or evolution of individual organisms.\\nHuman ontogeny is the history of the development\\nor evolution of the germinal cell of man from the\\nmoment of conception to maturity. Human phylog-\\neny is the history of the evolution of the primordial\\ngerm from the moneron to man. Phylogeny is re-\\npeated in ontogeny. That is to say, the human\\nembryo begins its history as a unicellular organism,\\nmicroscopic in size, and possessing all the salient\\ncharacteristics of the lowest unicellular organism\\nknown to science. In point of fact, there is a short\\nperiod when the human embryo reverts to a form-\\nless, structureless condition. Of this our author\\nremarks\\nAt present, therefore, the majority of observers assume\\nthat between the original nucleated egg-cell and the\\nknown nucleated parent-cell there is a stage in which there\\nis no real cell-kernel or nucleus, and in which, therefore,\\nthe form value of the whole organic individual is no longer\\nthat of a true nucleated cell, but that of a non-nucleated\\ncytode, i. e. a simple protoplasmic body in which no true\\ncell-kernel (nucleus) is to be found.\\nOf the importance of this fact Professor Haeckel\\nhas this to say\\nWe regard it as a fact of the greatest interest that the\\nhuman child, like that of every other animal, is, in this\\nfirst stage of its individual existence, a non-nucleated ball\\nof protoplasm, a true cytode, a homogeneous, structureless\\n1 Op. cit. p. 178.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0340.jp2"}, "341": {"fulltext": "HUMAN ONTOGENY AND PHYLOGENY. 339\\nbody, without different constituent parts. For in this\\nmonerula-form the structure of the animal, and thus of\\nthe human organism, is of the simplest conceivable nature.\\nThe simplest known organisms, and at the same time the\\nsimplest conceivable organisms, are the monera, most of\\nwhich are minute, microscopic, and formless bodies, con-\\nsisting of a homogeneous substance, of an albuminous or\\nmucous soft mass, and which, though they are not com-\\nposed of diverse organs, are yet endowed with all the vital\\nqualities of an organism. They move, feed, and reproduce\\nthemselves by division. These monera are of great impor-\\ntance, owing to the fact that they afford the surest starting-\\npoint for the theory of the origin of life on our earth. We\\nshall presently have further occasion to point out their\\nsignificance. Here we need only give due weight to the\\nvery remarkable fact that, both in germ history and tribal\\nhistory, the animal organism begins its evolution as a\\nstructureless mucous ball. The human organism, like that\\nof the higher animals, exists for a short time in this sim-\\nplest conceivable form, and its individual evolution com-\\nmences from this simplest form. The entire human child,\\nwith all its great future possibilities, is in this stage only a\\nsmall, simple ball of primitive slime (protoplasm).\\nI have been thus particular in quoting somewhat\\nat length what Professor Haeckel has to say in\\nreference to the beginning of the ontogenetic history\\nof the embryo of man for the reason that I regard it\\nas possessing greater evidential value than any other\\nstage of development. The particular reasons will\\nmore fully appear hereinafter.\\nThe later forms of the embryo corresponding to\\nthose of the phylogenetic series cannot be described\\n1 Op. cit. p. 178 et seq.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0341.jp2"}, "342": {"fulltext": "340 THE DIVINE PEDIGREE OF MAN.\\nin detail in a work like this, and the curious reader\\nmust be referred to the work from which I have\\nquoted. It must be said, however, that the series\\nof gradients is necessarily far from complete. The\\nhistory of untold ages of years cannot be repeated in\\nall its details within the space of three quarters of\\na year. Nevertheless, the evidential value of what\\nwe have is not in the least impaired for the salient\\nfeatures are reproduced with such circumstantiality\\nof detail as to leave no room for rational doubt of\\nthe fact that human phylogeny is repeated in human\\nontogeny. Moreover, this being true, it follows that\\na causal relation exists between the two. That is to\\nsay, phylogeny is the cause of ontogeny; and this\\nin turn is demonstrative of the never-failing potency\\nand the far-reaching significance of the law of\\nheredity.\\nWe have already seen that, at the beginning of\\nthe embryotic life of man, the beginning of organic\\nlife on the earth is faithfully and minutely repeated;\\nand we know that the culmination of both histories is\\nidentical. That is to say, human phylogeny began\\nwith the moneron and culminated in man; and\\nhuman ontogeny begins with the monerula and\\nculminates in a completely formed human being.\\nThis of itself constitutes presumptive evidence of\\nthe truth of the hypothesis. If, therefore, such of\\nthe intermediate steps in the ontogenetic series as\\nare shown to exist are even approximately the same\\nas those in the phylogenetic series, the evidence is\\nconclusive. More especially is this true if the in-\\ntermediate steps do not transcend their regular order\\nas they occur in the phylogenetic series. In other", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0342.jp2"}, "343": {"fulltext": "HUMAN ONTOGENY AND PHYLOGENY, 34I\\nwords, the value of the evidence is greatly enhanced\\nby, if indeed it does not depend upon, the fact that the\\nforms as they are developed in the ontogenetic series\\nare never reversed in the order of their development\\nin the phylogenetic series.\\nThus, the human embryo at a certain period has\\nessentially the anatomical structure of the lancelet,\\nlater of a fish, and in subsequent stages those of\\namphibian and mammal forms. Moreover, in the\\nfurther evolution of these mammal forms those first\\nappear which stand lowest in the series, namely,\\nforms allied to the beaked animals {Ornithorhynchus)\\nthen those allied to pouched animals {Marsupialid)^\\nwhich are followed by forms most resembling apes\\ntill at last the peculiar human form is produced as\\nthe final result.^ The point is that the order of\\ndevelopment of these forms in the ontogenetic series\\nis never reversed and that, as far as they go, they\\ncorrespond to the orderly sequence of their develop-\\nment in the phylogenetic series. This of itself is\\ndemonstrative of the causal relation between the\\ntwo series and the dominating influence of the law\\nof heredity in the process of organic evolution.\\nIt will thus be seen that the evidence in this case\\nis analogous in character to that by which we deter-\\nmine the orderly sequence of geological strata. No\\none place has yet been discovered on our earth\\nwhere all the geological strata are present in the\\norder in which they were deposited. Nevertheless\\nwe know the order in which they were formed by\\ncomparison of the formations shown in different\\nlocalities; and we know the order was never re-\\n1 See The Evolution of Man, vol. i. p. 3.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0343.jp2"}, "344": {"fulltext": "342 THE DIVINE PEDIGREE OF MAN.\\nversed, for the reason that we never find an older\\nstratum above a later one. Thus, we never find the\\nCambrian overlymg the Silurian, or the Devonian\\nunderlying either the Cambrian or the Silurian. The\\nlatter may be absent in a given locality, but it will\\nnever be found anywhere either above the Devo-\\nnian or below the Cambrian. Hence the geologist\\nknows beyond the shadow of a doubt the orderly\\nsequence of geological formations; and with these\\ndata he can reconstruct the past and predict the\\nfuture.\\nIn like manner the scientific evolutionist knows\\nhis ground. He knows, from a comparative analysis\\nof phylogenetic and ontogenetic forms, that a causal\\nrelation must exist between the two and that con-\\nviction becomes a certainty when he knows that the\\norder in which those forms are developed in the\\ntwo series is exactly the same. And he, too, is thus\\nenabled to reconstruct the past and predict the\\nfuture; for he recognizes in this law the one touch\\nof nature that literally makes the whole world\\nkin. He finds the key to his own pedigree in his\\nown ontogeny; and he finds its details recorded,\\nwith unerring certainty and exactitude, in his own\\nphylogeny. Step by step he traces his ancestry\\nback through myriads of forms and aeons of time\\nto the very beginning of organic life and he recog-\\nnizes his earliest earthly ancestor by its identity in\\nform and substance with that which marked the first\\nstage in his own embryotic life and development.\\nFrom this induction, backed by innumerable facts,\\neach pointing toward the one conclusion, he infers\\na law, the fundamental law of organic evolution!", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0344.jp2"}, "345": {"fulltext": "HUMAN ONTOGENY AND PHYLOGENY. 343\\nas Haeckel emphatically puts it; or more briefly,\\nthe first principle of biogeny^\\nThe following is Professor Haeckel s formal state-\\nment of the law\\nThis fundamental law, on the recognition of\\nwhich depends the thorough understanding of the history\\nof evolution, is briefly expressed in the proposition that\\nthe history of the germ is an epitome of the history of the\\ndescent; or, in other words, that ontogeny is a recapitu-\\nlation of phylogeny; or, somewhat more explicitly, that\\nthe series of forms through which the individual organism\\npasses during its progress from the ^%g cell to its fully\\ndeveloped state is a brief, compressed reproduction of\\nthe long series of forms through which the animal ances-\\ntors of that organism (or the ancestral forms of its species)\\nhave passed from the earliest periods of so-called organic\\ncreation down to the present time.\\nThe causal nature of the relation which connects\\nthe history of the germ (embryology or ontogeny) with\\nthat of the tribe (phylogeny) is dependent on the phe-\\nnomena of heredity and adaptation. When these are\\nproperly understood, and their fundamental importance\\nin determining the forms of organisms recognized, we\\nmay go a step further, and say phylogenesis is the\\nmechanical cause of ontogenesis. The evolution of the\\ntribe, which is dependent on the laws of heredity and\\nadaptation, effects all the events which take place in the\\ncourse of the evolution of the germ or embryo.\\nI have thus brieily set forth, mostly in the language\\nof its ablest exponent, the most important fact in the\\nhistory of organic evolution, as well as the strongest\\n1 Biogeny is the history of organic evolution in its widest sense.\\nOp. cit. vol. i. pp. 6, 7.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0345.jp2"}, "346": {"fulltext": "344 THE DIVINE PEDIGREE OF MAN,\\nargument in support of the evolutionary hypothesis.\\nIt is but simple justice to Professor Haeckel to say\\nthat his facts are beyond dispute. Their development\\nis the result of years of herculean labor and consci-\\nentious research; and his love of truth for its own\\nsake is demonstrated by the infinite pains he has\\ntaken to develop facts, even though they disprove\\nhis anti-theistic beliefs. His conclusions, so long as\\nhe keeps within the domain of organic evolution, are\\nalso eminently just and legitimate. That is. to say,\\nfrom the moneron to man, inclusive of both, no true\\nscientist will gainsay either his facts or his conclusions.\\nIt is only when he attempts to go back of the mo-\\nneron in search of efficient causes that he fails to see\\nthe true significance of the facts that he has brought\\nto light. It is there that his ingenuousness ceases to\\nbe conspicuous, excepting in his confession that he\\nhas adopted a conclusion which is unsustained by\\nany fact or phenomenon of nature. This, however, I\\nhave already pointed out. I now propose to inquire\\nwhat further conclusions are legitimately derivable\\nfrom the great law of interrelated and interdepen-\\ndent phylogeny and ontogeny. I am encouraged to\\ndo so because of the learned author s invitation to\\nthe philosophical world, to say nothing of the\\npromised results. In the closing chapter of his great\\nwork he makes this encouraging observation:\\nThe speculative philosopher who will take possession of\\nthe facts of ontogeny and explain them phylogenetically\\n(according to that law) will introduce a greater advance\\nin the history of philosophy than has been made by the\\ngreatest thinkers of all previous centuries.\\n1 Op. cit. vol. ii. p. 454.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0346.jp2"}, "347": {"fulltext": "HUMAN ONTOGENY AND PHYLOGENY. 345\\nIt must be admitted by the most apathetic that the\\nprize is a glittering one and well worth striving for\\nbut, unfortunately, I am barred out of the race by the\\nprofessor s terms. In the first place, he qualifies the\\nconditions by declaring, later on, that it cannot be\\ndoubted that these facts, if properly weighed and\\njudged without prejudice, will lead to the professor s\\nown atheistic conclusions. Besides, I am not a\\nspeculative philosopher; and the promised reward\\nis limited to that class of thinkers. Moreover, the\\nprofessor has exhibited to us, in his own proper\\nperson, a specimen of the kind of speculative phi-\\nlosopher that is required for his purposes. Judging\\nfrom the sample, and the task to be performed, it\\nrequires a philosopher who will adopt Professor\\nHaeckel s facts as his premises and ignore them in\\nhis conclusions. In other words, there is no way of\\narriving at the professor s conclusions in relation to\\nthe origin of life on this planet except by completely\\nignoring his facts. This I cannot consent to do,\\neven for the brilliant rewards naturally flowing from\\nthe introduction of a new element of confusion and\\nuncertainty into the speculative philosophy of all\\nprevious centuries. I shall, nevertheless, take\\npossession of the facts of ontogeny and explain them\\nphylogenetically, as I understand them, with special\\nreference to their bearing upon the question of the\\norigin of life.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0347.jp2"}, "348": {"fulltext": "CHAPTER IX.\\nTHE THEISTIC ARGUMENT FROM ONTOGENY AND\\nPHYLOGENY.\\nProfessor Haeckel s Premises accepted for more than his Estimated\\nValuation. No Dispute as to Facts. The Matter in Dispute\\nrelates to Deductions from Laws agreed upon. The Invisible\\nWorld not outside the Domain of Law. All Natural Forces\\nInvisible. Deductions from Known Laws always Legitimate.\\nFacts agreed upon by Atheists and Theists i. Ontogeny repeats\\nPhylogeny. 2. Phylogeny causes Ontogeny. 3. Heredity the\\nControlling Law. 4. Heredity controls Ontogeny and Phylogeny.\\n5. Potentialities of Manhood reside in the Germinal Cell of\\nMan. 6. Also in the Primordial Germ. It follows that (i) the\\nLaws are the same (2) that Pre-existent Conditions were the\\nsame; {3) that Causes were Identical in Kind. The Ontogenetic\\nand Phylogenetic Series begin alike with the Moneron and end in\\nMan. Each has Identical Powers and Mental Attributes. Con-\\nditions and Causes being the same, if we find the Cause for one\\nCondition we can safely infer the other. We know why Poten-\\ntials of Manhood reside in the Germinal Cell of Man. Because\\nthey were inherited from an Antecedent Mind, that of the Parent.\\nCorollary: The Potentialities of Manhood reside in the Mo-\\nneron because they were inherited from an Antecedent Mind,\\nthat of the Infinite Parent. No other Conclusion logically Le-\\ngitimate. A Denial is a Repudiation of all Known Laws relating\\nto it, especially that of Heredity. If Nature is constant, the\\nMoneron inherited its Divine Potentialities from the Divine Mind.\\nThis is the Analogical Argument carried to its Legitimate\\nConclusion. The Analogy is Incomplete without it, and there-\\nfore Invalid. What does Atheism offer in Refutation Spon-\\ntaneous Generation. A Theory without a Fact to support it.\\nAn Abandonment of Induction. A Guess and a Hope that\\nSomebody may sometime discover (or manufacture) a Fact to sus-\\ntain the Atheist s Guesses. Darwin s Guess and Huxley s Hope.\\nHaeckel s Guess without Hope. Ward s Guess and Hope.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0348.jp2"}, "349": {"fulltext": "ONTOGENY, PHYLOGENY, AND THEISM. 347\\nSpecimens of Atheistic Induction. Nevertheless the World\\nowes them much notwithstanding a Relapse toward Fetichism,\\nthey builded better than they knew. Their Facts prove the The-\\nory of Evolution, but they also prove the Existence of the God\\nof Christian Faith.\\nWE have now before us all the salient facts and\\nphenomena of organic evolution that are\\nnecessary to enable us to reach a definite conclusion\\nin regard to the question of the origin of life on this\\nplanet. The fundamental law of organic evolution\\nhas been stated in the language of its ablest expo-\\nnent, and accepted as correct in every sense of the\\nword. There is, therefore, no disagreement either as\\nto the facts from which the law has been induced, or\\nas to the correctness of the induction.\\nIt must be remembered, however, that the facts\\nand the law, as thus agreed upon by and between\\nthe contending parties, all pertain to the subject of\\norganic evolution as they are manifested in phenom-\\nena in the visible organic world, beginning with the\\nmonera and culminating in man. The matter in\\ndispute lies outside the realm of what is cognizable\\nby the senses. But it is not outside the dominion of\\nlaw. It is not outside the domain of the law which\\nhas been found to exist, and which has been formu-\\nlated in the preceding pages of this book. It is purely\\na matter of deduction from that known fundamental\\nlaw of organic evolution, that first principle of biog-\\neny, to which all questions pertaining to the sub-\\nject-matter must be referred. The fact that a force\\nis invisible does not remove it from the domain\\nof law. All the forces of nature are invisible; and\\nyet we harness them to our uses and formulate their\\nlaws. The mind energy that animates the monera is", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0349.jp2"}, "350": {"fulltext": "348 THE DIVINE PEDIGREE OF MAN.\\ninvisible but it is the creature of law. And so is the\\nsource from which the moneron derived its life and\\nmind, whether it resided in the rocks and mud of the\\ninorganic earth or emanated from an infinite ante-\\ncedent mind. The fact that a causal relation existed\\nbetween the two brings them under the law of com-\\nmensuration/ and hence under the fundamental law\\nof organic evolution. That is to say, since the causal\\nforces of nature are always necessarily commensurable\\nwith their terrestrial modes or forms of manifestation,\\nit follows that they are governed by the same laws.\\nWe may, therefore, deduce from the known law all\\nlegitimate conclusions relating to antecedent causes\\nor consequent effects, with the same confidence that\\nwe should feel if all the forces of nature were visible.\\nBefore proceeding to draw our conclusions it will\\nbe in order to enumerate the points of agreement\\nbetween atheistic and theistic evolutionists. In that\\nway the issue between them will be developed and\\nclearly defined, and no time will be wasted in the\\ndiscussion of irrelevant questions.\\nThe essential points are the following\\nInductions.\\n1. That the history of the development of the\\nhuman germinal cell, from the monerula to the fully\\ndeveloped human entity, is a recapitulation of the\\nhistory of the development of the primordial germ,\\nfrom the moneron to man or, in other words, that\\nontogeny is a repetition of phylogeny.\\n2. That phylogeny is the cause of ontogeny.\\n1 See chapter vii.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0350.jp2"}, "351": {"fulltext": "ONTOGENY, PHYLOGENY, AND THEISM. 349\\n3. That the law of heredity is the agency through\\nwhich phylogeny controls ontogeny.\\n4. That the law of heredity is universal in its\\napplication to the subject-matter, beginning with the\\nmoneron and culminating in man, on the one hand,\\nand, on the other, beginning with the germinal cell\\nand culminating in a fully developed human entity.\\nDeductions.\\n1. That the potentialities of manhood reside in\\nthe germinal cell of man.\\n2. That the potentialities of manhood reside in\\nthe primordial germ.\\nThis, perhaps, is as far as it is prudent to go in\\nassuming the points of agreement between atheism\\nand theism. I have ventured thus far only because\\nthe foregoing propositions are all essential to the\\ndoctrine of organic evolution, and they have all\\nbeen insisted upon as fundamental by the atheistic\\nevolutionists. The next step would be some such\\nproposition as that what is true of ontogeny is also\\ntrue of phylogeny, or that nature is constant, or\\nthat nature s laws admit of no exceptions each of\\nwhich propositions atheism tacitly denies when it\\nseeks to account for the origin of hfe on the theory\\nof spontaneous generation. We must, therefore,\\nnow proceed independently to draw conclusions from\\nthe premises that have been agreed upon.\\nThe first proposition is that, if it is true that ontog-\\neny, by virtue of the law of heredity, is a repetition\\nof phylogeny, it follows that the laws of the two are\\nidentical.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0351.jp2"}, "352": {"fulltext": "350 THE DIVINE PEDIGREE OF MAN.\\nNo one can deny this proposition without impeach-\\ning the law of heredity itself; for it is but a restate-\\nment of the very essence of that law. Its truth\\nis, in fact, self-evident.\\nSecondly, since the law of ontogeny is identical\\nwith the law of phylogeny, and since identical results\\nhave ensued, it follows that the pre-existent condi-\\ntions were identical.\\nThe truth of this proposition also is self-evident.\\nThirdly, since the law, the results, and the condi-\\ntions were each identical, it follows that the causes\\nof those conditions were also identical in character\\nand kind.\\nNo person can deny this proposition without im-\\npeaching the constancy of nature. The universal\\nexperience of mankind may be invoked to verify it.\\nLike causes produce like effects. Identical con-\\nditions are brought about by causes identical in\\nkind. These are axioms, and they apply with un-\\nvarying exactitude in all the broad realm of natural\\ncauses and effects. They are, in fact, but varying\\nforms of expressing that universal postulate, the\\nconstancy of nature.\\nNow, let us see how these propositions apply to\\nthe subject-matter under consideration.\\nIn making this examination we will again return\\nto the beginning of organic life, for the reason that,\\nas has often been repeated, the nearer we approach\\nto its source the more clearly will the observable\\nfacts and phenomena reveal the essential character\\nof that source. If facts are to be found in the\\nphylogenetic series that point to spontaneous gener-\\nation as the source and origin of mind and life, we", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0352.jp2"}, "353": {"fulltext": "ONTOGENY, PHYLOGENY, AND THEISM. 351\\nmust expect to find them there for, in the lan-\\nguage of Haeckel, the monera actually stand on the\\nvery boundary between organic and inorganic natural\\nbodies. On the other hand, if facts are to be found\\nin either ontogeny or phylogeny that point to a\\ndivine origin of mind and life, we must still expect\\nto find it at the beginning of organic life, for the\\nmonera also stand on the very boundary between\\nthe realms of mind and matter. Literally, the\\nmonera stand nearer to God than any other sentient\\ncreatures.\\nNow, we have already learned from Professor\\nHaeckel that this, the beginning of organic life in\\nthe phylogenetic series, is exactly repeated in the\\nbeginning of human ontogeny. We have also learned\\nthat the salient features of phylogeny are repeated in\\norderly sequence in ontogeny. And, finally, that\\nthe culmination in each of the two series is identical\\nwith that in the other. In short, they both begin\\nwith the moneron and culminate in a human being.\\nWe also learn, from the same high authority, that the\\nlaw of heredity constitutes the connecting link be-\\ntween the two series, and hence phylogeny is the\\ncause of ontogeny. Being thus inseparably interre-\\nlated by causal connections, it follows that both series\\nare controlled by the same law. This, then, disposes\\nof my first proposition.\\nThe second proposition is that since the law and\\nthe results are the same, it follows that the pre-\\nexisting conditions were identical.\\nThe conditions referred to are those existing at the\\nbeginning alike of phylogeny and ontogeny. Those\\nessential to the present inquiry are the following:", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0353.jp2"}, "354": {"fulltext": "352 THE DIVINE PEDIGREE OF MAN.\\n1. An unorganized, undifferentiated, homogeneous\\nmass of protoplasm.\\n2. An unorganized, undifferentiated, homogeneous\\nmass of protoplasm endowed with a mind.\\n3. An unorganized, undifferentiated, homogeneous\\nmass of protoplasm endowed with a mind in which\\ninhere the potentialities of manhood.\\nThese are the conditions that are common to the\\nbeginnings of the two series of events. They are the\\nbasic conditions upon which depend all the other\\nsteps in the two series. The physical conditions are\\nthe same in both and necessarily the mental condi-\\ntions are identical, or the final results could not be\\nthe same. We know, therefore, that the conditions\\nare the same, for we know that the final result a\\nhuman being is identical.\\nThus far no scientific evolutionist, atheistic or\\ntheistic, will gainsay either my propositions or my\\nconclusions; for they are all elementary deductions\\nfrom the fundamental principle of organic evolution,\\nas laid down by its ablest exponent.\\nThe third proposition is that, the conditions being\\nthe same, it follows that the causes of those condi-\\ntions were identical in character and kind. This\\nproposition, as before remarked, no person can deny\\nwithout impeaching the constancy of nature.\\nThe conditions for which we are in search of a\\ncause are stated above. The salient feature, which\\nincludes the others, is the fact that the mind with\\nwhich the moneron and the monerula are each en-\\ndowed contains the potentialities of manhood. The\\nquestion is. What is the cause of this condition?\\nScience tells us that it exists alike in both, and that", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0354.jp2"}, "355": {"fulltext": "ONTOGENY, PHYLOGENY, AND THEISM. 353\\nit produces identical results in phylogeny and on-\\ntogeny, namely, manhood. How does it happen that\\nthese globules of protoplasm are thus endowed with\\nsuch wonderful potentialities Science tells us\\nthat they are exactly alike in every particular. The\\nchemical constituents of their bodies are the same\\nthey are equally deficient in structural organism\\ntheir minds have the same powers, attributes, and\\npotentialities and the grand results of the exercise\\nof those powers and the development of those poten-\\ntialities are identical, for they culminate in the same\\nhuman entity. It is, in fact, impossible to imagine\\nconditions more nearly alike or more certainly the\\nresult of causes identical in character and kind.\\nIt follows that if we can ascertain the cause in one\\ncase we shall know with equal certainty the exact\\nnature of the cause in the other. There will be no\\nguesswork about it, no soaring into the regions of\\nspeculative philosophy in search of some fanciful\\ntheory of causation without facts to sustain it.\\nFortunately it so happens that we know why it is\\nthat the germinal cell of man, the monerula, the ini-\\ntial organism in human ontogeny, is endowed with\\nthe potentialities of manhood.\\nWe know that it is because the parent from which\\nit emanated was endowed ivith the attributes and\\nqualities of manhood.\\nIn other words, we know that it emanated from an\\nantecedejtt mind which was endowed with the identical\\nattributes and powers that were developed from the\\ninitial organism.\\nIn short, we know that its powers and potentialities\\nwere due to the law of heredity.\\n23", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0355.jp2"}, "356": {"fulltext": "354 THE DIVINE PEDIGREE OF MAN.\\nNow, let us carry the analogy back to the initial\\nmind-organism in the phylogenetic series. I submit\\nthat there is but one legitimate, logical conclusion,\\nand that is that\\nThe mind of the moneron derived its attributes^ pow-\\ners^ and potentialities, under the law of heredity, from\\nan antecedent mind which was endowed with the iden-\\ntical attributes and powers, differing only in degree^\\nthat were developed from the moneron.\\nTo put the crucial point of the argument in a\\nnutshell, we may say,\\nWhy is it that the potentialities of manhood inhere\\nin the germinal cell of man Simply because it\\ninherited them from a mind endowed with the actual\\nfaculties of manhood, namely, the mind of the finite\\nparent.\\nAgain, why is it that the potentialities of manhood\\ninhere in the primordial germ? Simply because it\\ninherited them from a mind possessing the actual\\nfaculties of manhood, namely, the mind of the\\nInfinite Parent.\\nI submit that, in the language of Haeckel, this is\\ntaking possession of the facts of ontogeny and\\nexplaining them phylogenetically according to that\\nlaw.\\nI submit, further, that there is no other logical,\\nscientific, or reasonable phylogenetic interpretation\\nof the facts of ontogeny.\\nAny other possible interpretation of those facts\\ninvolves the utter repudiation of the law of heredity\\nat the very point where that law is most in evidence,\\nnamely, at the beginning of organic life on this planet.\\nIt is most in evidence at that point in organic history,", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0356.jp2"}, "357": {"fulltext": "ONTOGENY, PHYLOGENY, AND THEISM. 355\\nfor upon every germinal cell, at the beginning of its\\nontogenetic history, is stamped the indubitable evi-\\ndence of its descent from the moneron. All through\\nthe aeons of time that have elapsed since the begin-\\nning of phylogenetic history the law of heredity has\\nasserted its supremacy, its constancy, and its univer-\\nsality; and millions of facts occur every day, each\\none of which bears testimony to this universal truth.\\nIf Nature, as science instructs us, is the great teacher\\nof order and uniformity if she exhibits no false pro-\\nportions and sounds no discords; if she sets up no\\nfalse signals to deceive the unwary; if cause and effect\\nbear any relation to each other, if, in short, Nature\\nis constant, we must suppose that the law of heredity\\ndid not originate in the moneron. We must suppose\\nthat it, too, was a creature of that law and that its\\nwonderful faculties and divine potentialities were\\ninherited from a divine mind.\\nThis, then, is the analogical argument from ontog-\\neny to phylogeny carried to its legitimate conclu-\\nsion. If the analogy is perfect from man back to the\\nmoneron, as atheists very properly insist; if the law\\ngoverning the two series of events is identical, as\\natheistic science has very clearly demonstrated, I\\nsubmit that the analogy is not complete, and is there-\\nfore invalid, until it is carried back to the origin and\\ncause of the life and mind of the moneron as well\\nas that of the monerula. As I stated in the begin-\\nning, the analogical argument in this case is legiti-\\nmate, valid, and conclusive, because the phenomena\\nare the same and the law is identical. I still adhere\\nto that conclusion and insist upon it. But I also\\ninsist that its evidential value depends upon its", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0357.jp2"}, "358": {"fulltext": "356 THE DIVINE PEDIGREE OF MAN.\\ncompleteness, and that it is clearly not complete until\\nit is carried as far in phylogeny as it is in ontogeny.\\nWhat, then, has atheism to offer in refutation of\\nthis induction? Nothing, absolutely nothing, but the\\ntheory of spontaneous generation. As I have re-\\npeatedly dwelt upon the entire absence of facts to\\nsustain that theory, I will content myself with a gen-\\neral summary of the salient features of the atheistic\\nattitude on this and the subsidiary question as to\\nthe origin of species. I have shovv^n that Darwin s\\ntheory that natural selection originated species\\nwas merely an attempt, in behalf of atheism, to sus-\\ntain the theory that physical organism antedated\\nmind, and was, in fact, the cause of mind. I have\\nalso shown, by Haeckel s demonstrations and Hux-\\nley s logic, that exactly the opposite is true, that\\nin all the broad realm of sentient life, mind not only\\nantedates phj^sical organism, but is the cause of all\\nstructural changes in organism.\\nThis, however, I have no intention to dwell upon\\nhere. I mention it merely for the purpose of inviting\\nrenewed attention to the fact that Huxley admits\\nthat Darwin did not present one fact to prove that\\nnatural selection ever originated a species. On the\\ncontrary, the vast array of facts which Mr. Darwin so\\nably marshalled to prove his general theory of evolu-\\ntion are all against the theory that natural selection\\noriginated species. It preserved species (the fittest),\\nbut it did not originate them.\\nNevertheless, while his friend. Professor Huxley,\\nfelt compelled to tell the truth about his failure to\\nsubstantiate his hypothesis, he (Huxley) was fain to\\nexpress the hope that somebody, on some future", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0358.jp2"}, "359": {"fulltext": "ONTOGENY, PHYLOGENY, AND THEISM. 357\\noccasion, would show that a new species could be\\noriginated by artificial selection, and thus give his\\nfriend Darwin s theory one fact to rest upon.^\\nAgain, Professor Haeckel s theory of spontaneous\\ngeneration rests upon the same hopeful foundation.\\nHe admits that there are no facts to prove his\\ntheory that all experimental facts are against it\\nand he is not quite sure that it can ever be experi-\\nmentally proven, unless great difficulties are over-\\ncome. But he very ably overcomes the difficulty\\nthus encountered by questioning the sanity of those\\nwho do not accept his theory It is presumable,\\nhowever, that he entertains the hope that somebody,\\nsome day, may be able to wrest a sign of life from\\ninorganic matter. But he does not venture to ex-\\npress that hope in words.\\nLast, but by no means least, we have our own\\ngreat American scientist. Professor Lester F. Ward,\\nwho is also filled with hope for the future of the\\nscience of mind. His hope is in chemistry; and he\\nbelieves that somebody will some day be able to\\nproduce the phenomena of life and mind by the\\nprocess of recompounding, or aggregation, of\\nalbuminous compounds.^ To be sure, It has never\\nyet been done, and there are, of course, no facts to\\nshow that It ever can be done; but hope springs\\neternal in the atheistic breast just the same.\\nThese are but specimens of the boasted Inductive\\nmethods of the leading atheistic scientists of Eng-\\nland, Americaj and Germany, when dealing with the\\n1 Darwiniana, p. 75.\\n2 The Evolution of Man, vol. ii. p. 32.\\n3 Status of the Mind Problem: a Lecture delivered in the\\nNational Museum, Washington, 1894.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0359.jp2"}, "360": {"fulltext": "358 THE DIVINE PEDIGREE OF MAN.\\nproblems of the human mind and soul; more espe-\\ncially when the question of the origin of mind and\\nlife is involved in their researches.\\nIf science stands for anything, it stands for truth.\\nIf the names I have mentioned suggest anything to\\nthose who know of their work, it is science and the\\ninductive methods of research. They have written\\ntheir names upon the scroll of fame in imperishable\\ncharacters and it was because of their unswerving\\ndevotion to truth as it is found revealed in the facts\\nof nature. They set out in search of the origin of\\nlife, and when they found man s earliest earthly\\nancestor, they imagined that they had reached the final\\ngoal of their ambition. But it was there that they\\nforever abandoned those methods of inductive re-\\nsearch that had carried them so successfully through\\nthe mazes of evolutionary history. Was it because\\nthere were no facts upon which to base an inductive\\nhypothesis of the origin of that life and mind which\\nthey found so conspicuously in evidence in man s\\nearliest earthly ancestor? Clearly not. And yet\\nnothing in the history of scientific research is more\\nclearly evident than that they utterly abandoned and\\nrepudiated the inductive method at that crucial point\\nin the history of their search for the origin of life.\\nAnd what did they substitute as a comipensation to\\nscience for the repudiation of the only method of\\nresearch by which man can be sure that he knows\\nanything? They substituted a purely speculative\\nhypothesis, the mere statement of which constitutes\\na reductio ad ahsurdum, a theory that suggests\\nnothing but a recrudescence of fetichism divested of\\nits redeeming features.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0360.jp2"}, "361": {"fulltext": "ONTOGENY, PHYLOGENY, AND THEISM. 359\\nWhy it is that atheistic scientists have chosen to\\nignore all that vast array of facts that point so unerr-\\ningly to a divine origin of life and mind, I leave\\nothers to judge. There are but two hypotheses to\\nchoose from. One is that it was because they had\\nthe logical capacity to see that the facts all conspired\\nto prove the divine origin of mind and the other is\\nthat they had not that capacity.\\nHowever, the world owes them a debt of gratitude\\nfor demonstrating the evolutionary hypothesis by\\nmeans of facts that also prove the divine origin of\\nlife and mind.\\nIf those facts establish the truth of the evolutionary\\nhypothesis, they are equally demonstrative of the\\ntheistic hypothesis. And there is no possible way\\nof evading or denying the latter, except by repudiat-\\ning the law of heredity, the law of cause and effect,\\nthe validity of the inductive method of research,\\nin short, there is no possible way of evading the\\ntheistic interpretation of those facts except by the\\nrepudiation of every rule or axiom of scientific,\\nlogical, or rational investigation by which the vahdity\\nof conclusions can be established.\\nI have now briefly outlined the salient facts of\\norganic evolution which bear upon the question of\\nthe divine origin of life and mind on this planet.\\nThe intelligent reader will not fail to note that in the\\npresentation of the crucial facts and arguments I\\nhave not travelled outside of the data furnished by\\nthe leading evolutionary scientists. That is to say, I\\nhave not, in the later chapters, intruded the new\\npsychology into the argument, nor drawn upon it\\nfor data, even for the purpose of fortifying the", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0361.jp2"}, "362": {"fulltext": "36o THE DIVINE PEDIGREE OF MAN.\\ntheistic interpretation of the facts of organic evolu-\\ntion. I have pursued this course, as indicated in the\\nintroductory chapter of Part II. for the purpose of\\nexhibiting the strength of the theistic argument when\\nbased alone upon the facts admitted by atheistic evo-\\nlutionists; thus avoiding possible prejudices against\\nthe new psychology.\\nNor will the intelligent Christian reader fail to note\\nthat the most important conclusion derivable from\\nwhat has been said is yet to be stated. And that is\\nthat, if our conclusions are valid regarding the divine\\norigin of life, it follows that the truth of the Christian\\ntheory of the essential divinity of man is proved be-\\nyond a doubt.\\nIt now remains to show what light is thrown by the\\nnew psychology upon man s divine pedigree.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0362.jp2"}, "363": {"fulltext": "CHAPTER X.\\nIN THE IMAGE OF GOD.\\nThe True Basis of Reconciliation of Religion and Science. Con-\\nsists in a Truthful Interpretation of the Facts of Nature. There\\nare not Two Orders of Truth, one Scientific and the other\\nReligious. The Old Prophet s Declaration. Man was made in\\nthe Image of God. The Common Anthropomorphic Interpre-\\ntation. Due to a Defective Psychology. God was conceived\\nas an Infinite Reasoner. Otherwise an Infinite Inquirer after\\nFacts and a Guesser at Conclusions. The Divine Likeness in\\nthe Faculties of the Subjective Mind. Even its Limitations\\nSuggestive of Divine Attributes. The Significance of its Limita-\\ntions. Its Faculties tabulated. Intuition an essentially Divine\\nAttribute. Its Importance in the Organic World. Deductive\\nReasoning 4he Concomitant of Intuition. They, with Memory,\\nconstitute the Intellectual Faculties of the Subjective Mind.\\nExtended by Infinity, they would be Omniscience. Inconceivable\\nRapidity of Subjective Mentation. Prodigious Feats of Memory.\\nIllustrative Cases. Dynamic Energy of the Subjective Mind.\\nTelekinesis. Extended to Infinity, it would be Omnipotence.\\nNew Testament Examples of Dynamic Force of the Soul.\\nTelepathy. Its Significance. Distance no Obstacle Infinite\\nExtension would constitute Omnipresence. A Channel of Com-\\nmunication between God and Man. Prayer and Inspiration.\\nThe Natural Emotions. Their Altruistic Character. Infinite\\nExtension would mean Infinite and Universal Love. Thus the\\nFaculties of the Soul, infinitely extended, give us an Omniscient,\\nOmnipotent, Omnipresent God of Infinite and Universal Love.\\nThe Highest Possible Conception of Deity. The Conception\\nnot Anthropomorphic. It neither limits nor measures God.\\nHis Qualities alone revealed. But it shows that Man was made\\nin the Image of God. This much Man may know of God.\\nNot that it reveals Human Attributes in God, but Divine Attri-\\nbutes in Man. Man s Place in Nature. His Obligations and\\nDuties,\\nI\\nHAVE now outlined the leading facts of organic\\nevolution which conspire to prove beyond a", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0363.jp2"}, "364": {"fulltext": "362 THE DIVINE PEDIGREE OF MAN.\\ndoubt the existence of an infinite intelligence a\\ndivine mind which is the origin and the great first\\ncause of life and mind on this planet. By the aid of\\nthose great scientists to whom the world is indebted\\nfor the facts and arguments which demonstrate the\\nessential truth of the theory of organic evolution, I\\nhave been able to trace the descent of man back to\\na divine ancestry. I might pause here; for it is\\nsufficiently evident, from what has already been said,\\nnot only that a divine intelligence exists, but that an\\nintimate personal relationship exists between that\\ndivine intelligence and mankind. It is, in fact,\\nsufficiently evident that God is our Father, and that\\nit was therefore a calm statement of a literal truth,\\nand not an Oriental extravagance or a figure of\\nspeech, that Jesus employed when he proclaimed\\nthe fatherhood of God and the brotherhood of man.\\nThe inerrant intuitions of the Man of Nazareth are\\nthus made manifest by the inductions of modern\\nscience and thus the great fundamental principle of\\nthe Christian religion is shown to rest upon a firm\\nscientific foundation as well as upon the authority of a\\ndivine intuition or revelation. It is shown that there\\nare not two antagonistic orders of truth in the uni-\\nverse, one scientific and the other religious but\\nthat, on the contrary, religious truth will not and\\ncannot be antagonized by true science. It is only\\nby a false and vicious interpretation of the facts of\\nnature that religious truth is antagonized. True\\nscience is, therefore, the handmaid of true religion;\\nand the reconciliation of religion and science only\\nawaits a true interpretation of the phenomena of\\nnature.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0364.jp2"}, "365": {"fulltext": "IN THE IMAGE OF GOD. 363\\nThere is, however, another sublime intuition that\\nremains to be considered. It was by an older\\nprophet than Jesus; but it is of equal interest and\\nimportance with that which we have been consider-\\ning. It is, indeed, a corollary of the fact of divine\\nFatherhood, and, under the law of heredity, it must\\nbe equally true and verifiable. I refer to the decla-\\nration of the prophet of old that man was made in\\nthe image of God.\\nI am quite well aware of the anthropomorphic\\ninterpretation of that declaration that has been\\ngiven to it by the enemies of the Christian religion.\\nI am also aware that atheism has been wont to\\ncontribute to the gayety of its cult by picturing to\\nthe imagination a man of colossal proportions a\\nphysical and intellectual monster as the true\\ninterpretation of the prophet s conception of God.\\nOf course, as all but atheists are aware, the words\\nwere spoken, not of physical man, but of mental\\nattributes. But even this higher conception did not\\nentirely remove it from the charge of gross anthro-\\npomorphism so long as the crude ideas of the old\\npsychology were imported into it and made a part of\\nthe conception. The old psychology bore it in upon\\nus, with perpetual insistence, that the highest intel-\\nlectual power with which man is invested is that of\\ninductive reasoning. The conception of God was,\\ntherefore, necessarily limited by the prevailing\\nideas of the powers of man. The highest possible\\nconception of God, therefore, under the old psycho-\\nlogical ideas, was that of a being endowed with\\ninfinite reasoning powers. Inductive reasoning, as\\nI have often remarked, is merely a method of in-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0365.jp2"}, "366": {"fulltext": "364 THE DIVINE PEDIGREE OF MAN.\\nquiry and a very slow and laborious method it is.\\nIt is a systematic effort to find out something of\\nwhich we are ignorant. Extending that faculty to\\ninfinity does not change its character nor divest it\\nof its limitations. A God of infinite reason, there-\\nfore, would still be a searcher after facts and a\\nguesser at conclusions. It is obvious that a concep-\\ntion of Deity based upon man s inductive powers is\\nof a being of limited intelligence, and hence open\\nto the charge of anthropomorphism.\\nI repeat, therefore, what I have so strongly in-\\nsisted upon in the earlier chapters of this book, that\\nthe brain is a physical organ a product of organic\\nevolution especially adapted to a physical environ-\\nment and to no other; and that its powers of induc-\\ntion are no more a part of man s divine heritage\\nthan are his powers of deglutition. The divine part\\nof man is his subjective mind the mind of his\\nimmortal soul which exists independently of the\\nbody or any of its physical organs which is literally\\na spark of the divine intelligence, literally a part\\nof the mind of God.\\nIt is to this part of man that I now wish to invite\\nthe attention of my readers, asking them to bear in\\nmind the declaration of the prophet that man was\\nmade in the image of God and of Jesus, that we\\nare the sons of God. I do so for a twofold purpose,\\nnamely,\\nFirst, to emphasize what has already been proven\\nby the facts of organic evolution relating to the\\ndivine origin of life; and\\nSecondly, to draw the legitimate deductions as to\\nthe character, attributes, and powers of God.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0366.jp2"}, "367": {"fulltext": "IN THE IMAGE OF GOD. 365\\nThat is to say, having abundantly proved from the\\nfacts of organic evolution that man is the offspring\\nof God, it is now logically legitimate to analyze the\\nfaculties of the offspring for the purpose of ascer-\\ntaining something of the attributes and powers of\\nthe ancestor. Under the law of heredity this is not\\nonly a legitimate logical process, but it is one that\\ninsures approximately correct results. Not that it\\nis given to finite minds to comprehend the Infinite\\nIntelligence or to fathom its mysteries; but that he\\nis not utterly unknowable by his children.\\nBefore proceeding to an analysis of the faculties\\nof the subjective mind, I wish to say a word in regard\\nto its so-called limitations resulting from the law of\\nsuggestion. I have heretofore pointed out the fact\\nthat the law of suggestion is a necessary limitation\\nof the independence of the soul during its sojourn\\nin a physical environment, for the reason that, dur-\\ning the transitional period from savagery to civiliza-\\ntion, the emotions require the regulating influence\\nof reason. That influence, of course, could only be\\nacquired and maintained by the reasoning mind by\\nvirtue of such a limitation of power as the law of\\nsuggestion imposes upon the subjective mind. This\\nlimitation continues, as I have shown, until con-\\nscience becomes an instinctive emotion of the soul\\nafter which the subjective mind assumes a normal\\nascendancy. I have drawn the conclusion, from all\\nthe facts in the case, that the subjective mind was\\ncreated with a special adaptation to a higher life\\nan environment of truth where no false sugges-\\ntions can reach it. I have also shown that the so-\\ncalled law of suggestion is but another way of stat-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0367.jp2"}, "368": {"fulltext": "366 THE DIVINE PEDIGREE OF MAN.\\ning the fact that the subjective mind is not endowed\\nwith the power or faculty of inductive reasoning, and\\nthat that apparent limitation is due to the fact that,\\nin the higher life to which it is destined, the faculty\\nof intuition is the dominant intellectual faculty.\\nThe latter faculty enables its possessor to acquire a.\\nknowledge of the laws of its being and its environ-\\nmental conditions by immediate, intuitive percep-\\ntion and this, of course, would render the inductive\\nfaculty useless and superfluous, in fact, impossible.\\nI repeat these observations here merely for the\\npurpose of inviting renewed attention to the fact\\nthat an omniscient intelligence is necessarily inde-\\npendent of the use of inductive reasoning, the latter\\nbeing merely a method of inquiry by a limited, finite\\nintelligence.\\nIt will thus be seen that the very limitations of\\nthe powers of the subjective mind proclaim its\\ndivine origin and give promise of its ultimate\\ndestiny. They constitute, in fact, indubitable evi-\\ndence that, in the highest sense of the expression,\\nman was made in the image of God.\\nNow, let us examine systematically the faculties\\nof the subjective mind of man, with a view to finding\\nwhat further evidence they afford of his divine origin\\nand likeness, but more especially with a view to\\nfinding what conceptions of the attributes and powers\\nof God may arise from a knowledge of those of his\\nchildren.\\nTo facilitate such an examination, I append below\\na table exhibiting in systematic order all of the\\npurely subjective faculties. The right-hand column\\nshows the faculties as they actually exist in man.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0368.jp2"}, "369": {"fulltext": "IN THE IMAGE OF GOD.\\n367\\nThe left-hand column shows what they would be by\\ninfinite extension without a change in their essen-\\ntial characteristics. In other words, the right-hand\\ncolumn exhibits man s subjective faculties as they\\nexist; and the left-hand column shows the concep-\\ntion of Deity which is necessarily derivable from\\na knowledge of their existence and their divine\\norigin\\nGod.\\nMan.\\nOmniscience\\nInstinct or Intuition.\\nDeductive Powers (potentially Perfect).\\nMemory (potentially Perfect).\\nOmnipotence\\nTelekinetic Energy.\\nOmnipresence\\nTelepathy.\\nInfinite Love\\nNatural Emotions.\\nA few words will further explain and justify this\\ntable and its implications.\\nAt the head of the list, as beseems its godlike\\npotency, is intuition, the potentialities of which can\\nbe adequately described only by the employment of\\nterms that express the highest attribute of omni-\\nscience, the power of apprehending essential truth\\nantecedent to and independent of reason, experience,\\nor instruction. It was by the exercise of this faculty\\n\u00e2\u0080\u00a2that the prophet of old was enabled to grasp that\\nmost fundamental of all psychological truths, that", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0369.jp2"}, "370": {"fulltext": "368 THE DIVINE PEDIGREE OF MAN.\\nman was made in the image of God. Men have\\ncalled it inspiration; and certain it is that it is\\nthe basis of all that we know of inspiration. It is\\nthe instantaneous perception of fundamental and\\nnecessary truth. Its first manifestation on earth\\nwas in the moneron, and science named it in-\\nstinct. In all the lower animals it is thus desig-\\nnated. In man it is named intuition. By infinite\\nextension it becomes omniscience. It is the one\\nfaculty possessed by the human soul that proclaims\\nthe divine pedigree of man in terms that cannot be\\nmisunderstood- Without it animal life would have\\nperished on the threshold of the organic world.\\nAbolish it from the universe, and the animal world\\nwould perish in a generation, and God would cease\\nto be omniscient. It is the intelligence behind\\ncreative energy, and it is the preserver of sentient\\nlife everywhere.\\nThe next faculty on the list is that of deductive\\nreasoning. It is the inseparable concomitant of\\nintuition. The latter grasps the law by instanta-\\nneous perception, and the former, with the same\\ninconceivable rapidity of mentation, deduces all\\nlegitimate conclusions and consequences, near and\\nremote. Indeed, the processes of mentation in the\\nsubjective mind are so inconceivably rapid that it is\\nimpossible, in cases of genuine intuition, to know\\nwhere the work of intuition ends and the process of\\ndeduction begins.\\nAgain, we are reminded of the attributes of omnis-\\ncience, and we are enabled to form a finite concep-\\ntion of the means by which God knows the past,\\npresent, and future. He knows the past by means of", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0370.jp2"}, "371": {"fulltext": "IN THE IMAGE OF GOD. 369\\na memory that is absolute; the present by imme-\\ndiate cognition; and the future by means of an in-\\nfinite knowledge of laws and causes, proximate and\\nultimate, and infinite powers of inerrant deduction.\\nThe next on the list is the potentially perfect\\nmemory of the subjective mind. Little need be\\nsaid on this subject beyond the fact that it is an\\ninherent faculty in the subjective mind of man, and\\nthat it is necessarily an attribute of omniscience.\\nHere, then, we have the three intellectual facul-\\nties of the subjective mind of man, namely, intui-\\ntion, deduction, and memory, all potentially perfect.\\nThat is to say, these faculties exist in the subjective\\nmind of man, and are often phenomenally manifested\\nin such a way as to reveal their wonderful potentiali-\\nties, as in men of genius, in mathematical and musi-\\ncal prodigies, and in feats of memory far beyond the\\ncapability of the objective mind. Thus, the intui-\\ntive perception of the laws of quantity or of numbers\\nis shown in such prodigies as Zerah Colburn,\\nJedediah Buxtone, and others; and deduction enables\\nthem to give, instantaneously, the exact answer in\\nfigures to the most intricate mathematical problems.\\nPerfect memory is revealed in such prodigious feats\\nas that related by Coleridge of the ignorant servant-\\ngirl who repeated whole pages of Latin and Greek\\nmany years after having heard her master read those\\npassages aloud in a room adjoining the one in which\\nshe was engaged in household work. She could not\\neven read her own language, and her objective mind\\ntook no note of what she heard and yet every word\\nwas indelibly impressed upon the mind of the soul,\\nonly to reappear, years after, when the functions of\\n24", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0371.jp2"}, "372": {"fulltext": "370 THE DIVINE PEDIGREE OF MAN.\\nthe brain were inhibited by disease and imminent\\ndissolution.^\\nThus is revealed, often under pathological con-\\nditions, it is true, the latent intellectual capacities\\nof the subjective mind, the mind energy of the\\nhuman soul. It goes without saying that what is\\nthus revealed in one mind must exist potentially in\\nall other human minds, and that they only await\\nproper conditions for their manifestation. The\\nessential condition being the inhibition of the func-\\ntions of the objective mind, it follows that the most\\nperfect conditions under which those powers can\\nreach their full fruition must be the complete\\nremoval of the clogs of our earthly investiture.\\nThis, however, is a digression. Returning to the\\nsubject under immediate consideration, it must be\\nevident that the subjective mind of man is endowed\\nwith a complete intellectual equipment with divine\\npotentialities; and that the faculties thus shown to\\nexist in each one of us are embryotic omniscience.\\nThat is to say, the same faculties, simply by infinite\\nenlargement and extension of their capacity, with-\\nout changing their essential nature, would become\\nomniscience.\\nThe next faculty or power of the human soul to\\nbe considered is what I have designated as tele-\\nkinetic energy. It is simply the power to move\\nponderable bodies without physical contact or me-\\nchanical appliances. I am aware that I shall run\\ncounter to the prejudices of some, and transcend the\\nsphere of observation of many, when I say that this\\n1 For further particulars of these cases, see The Law of Psychic\\nPhenomena and authorities therein cited.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0372.jp2"}, "373": {"fulltext": "IN THE IMAGE OF GOD. 371\\nis the power exercised by so-called spirit mediums\\nwhen they cause tables or other ponderable bodies\\nto be levitated. I can only say to the skeptical that\\nI know the power to exist, having for more than\\nthirty years of my life pursued the investigation of\\nso-called spiritistic phenomena, under the strictest\\ntest conditions, with two clearly defined objects in\\nview, namely, first, to ascertain whether the alleged\\nphysical phenomena were really produced by super-\\nnormal means; and, secondly, for the purpose of\\ntrying to find the underlying principle which would\\ncorrelate all psychic phenomena. Whether I have\\nbeen successful in the latter quest, the readers of\\nmy published works must judge for themselves.\\nBut as to the first, I can only assure my readers that\\nI have applied every possible scientific test to nearly\\nevery form of physical phenomena, especially to\\nthat of the levitation of ponderable bodies without\\nphysical contact or mechanical aids; and that as the\\nresult of my researches I am prepared to asseverate\\nthat the power exists in the subjective mind of man\\nto cause inanimate matter to obey his will rather\\nthan the law of gravitation. The only wonder to my\\nmind is that any one who cares to know the truth\\nshould deny the fact, since it is so easily ascertained\\nto be true by any one who will consent to conduct a\\ncandid, unprejudiced investigation. The attitude\\nof denial of the physical phenomena of spiritism is\\nespecially inexplicable, since not one of them pos-\\nsesses, in itself, any evidential value whatever for or\\nagainst the doctrine that spirits of the dead com-\\nmunicate with the living. This is a logical truism\\nthat the world has been very slow to learn.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0373.jp2"}, "374": {"fulltext": "372 THE DIVINE PEDIGREE OF MAN,\\nBelievers in the verity of the New Testament rec-\\nords certainly have no right or occasion to doubt\\nthe existence of the power of levitation, since Jesus\\nwalked upon the water. If it is replied that he was\\nexceptionally endowed, it must not be forgotten that\\nPeter did the same thing. And the words of reproof\\naddressed by the Master to Peter when he began to\\nsink clearly indicated the source of the power. O\\nthou of little faith, wherefore didst thou doubt?\\nI submit that a volume of scientific dissertation could\\nnot have more clearly stated the fact that the power\\narose from the mental attitude of the individual, and\\nnot from any extraneous source, human or divine.\\nI have been thus insistent upon the recognition of\\nthis power in man, for the reason that, while it pos-\\nsesses no evidential value whatever in favor of the\\nspiritistic hypothesis, it does constitute an impor-\\ntant link in the chain of evidence going to prove\\nthe divine origin of man and his likeness to his Om-\\nnipotent Father. A word will make my meaning\\nclear:\\nThis power, whether it emanates from spirits of\\nthe dead or spirits of the living, is clearly a spiritual\\nor mental force or energy. It is an energy that\\nmoves and controls matter independently of physi-\\ncal organism; for it endows inert ponderable sub-\\nstances with apparent intelligence. That is to say,\\nit not only causes ponderable bodies to move, but to\\nanswer questions intelligently by prescribed move-\\nments. It emanates, therefore, from some inteUi-\\ngence and is controlled by volition. That intelligence\\nis the subjective mind of man. Embodied- or dis-\\nembodied, it is the mind of a human soul.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0374.jp2"}, "375": {"fulltext": "IN THE IMAGE OF GOD. 373\\nIt is obvious that this power or energy corresponds\\nto that infinite spiritual energy that assembled matter\\nand created the material universe. In other words,\\nthat spiritual power, resident in the subjective mind\\nof man, which is known to science as telekinetic\\nenergy, enlarged and extended to infinity, without\\nchanging its essential nature, becomes omnipotence.\\nThe next faculty on the list is that of telepathy,\\nthe power possessed by the subjective minds of men\\nto communicate intelligence from one to another\\nindependently of the ordinary sensory channels of\\ntransmission.\\nScience has demonstrated the existence of this\\nfaculty in certain exceptionally developed persons\\nknown to scientists as psychics. A psychic is a\\nperson who has developed the power to elevate the\\noperations of his subjective mind above the threshold\\nof normal consciousness. They are called by as\\nmany different names as there are theories of causa-\\ntion; clairvoyants and spirit mediums being\\namong the most common designations. It is often\\ndeveloped spontaneously, without any known cause\\nand hypnotism is a powerful agency through which\\nit may be experimentally demonstrated to exist. It\\nwas largely by this agency that the Society for Psy-\\nchical Research conducted its investigations, although\\nspontaneous cases are much in evidence in their re-\\nports. So-called mediumship is, however, the\\nmost prolific source of telepathic phenomena, al-\\nthough it is not recognized as such by the mediums\\nthemselves. A good medium is, nevertheless,\\nsimply a good telepathist; and it is to this power,\\nexercised unconsciously and dominated by the law", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0375.jp2"}, "376": {"fulltext": "374 THE DIVINE PEDIGREE OF MAN.\\nof suggestion, that is due all that is mysterious in\\nthe so-called communications from the other world.\\nAt least no alleged communication has ever yet been\\nbrought to light that cannot be thus accounted for.\\nThe same is true of all other methods of divination\\nwhere the past, present, or future of an individual is\\naccurately stated, without previous knowledge.\\nIt will thus be seen that telepathy is a very im-\\nportant faculty of the human mind for it explains\\nmore of that which is uncanny and mysterious in\\npsychic phenomena than all other things combined.\\nThis, however, is the limit of its practical usefulness\\nin this life for the reason that, owing to the con-\\nstantly modifying influence of the law of suggestion,\\nit can never be relied upon as a practical means of\\ncommunication.\\nIt is in its implications that its importance is tran-\\nscendent. The most important may be enumerated\\nas follows\\nFirst, it gives us the logical right to believe that,\\nsince it performs no normal function in this Hfe, it\\nmust be destined to a normal use in the future life.\\nThis implication is reinforced by the fact (a) that it\\nis exactly adapted to the uses of disembodied souls;\\n(b) that it is not adapted to incarnate souls, being\\nonly manifested under abnormal conditions and (c)\\nthat a mental faculty without a normal function to\\nperform so7newhere is inconceivable.^\\nSecondly, the fact that this or any other faculty is\\npossessed by any one or more persons is demon-\\nstrative that all other persons possess the same fac-\\n1 For a full discussion of this subject, see A Scientific Demon-\\nstration of the Future Life.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0376.jp2"}, "377": {"fulltext": "IN THE IMAGE OF GOD. 375\\nulty to a greater or less degree. It is at least latent\\nin every human being.\\nThirdly, it follows that it existed potentially in\\nall the ancestry of man, near and remote.\\nWe must therefore conclude that, since man traces\\nhis ancestry back to the divine mind, and since\\nman was made in the image of God, the faculty which\\nwe are considering must exist, potentially at least, in\\nthe divine mind.\\nThe stupendous consequences which this con-\\nclusion involves cannot be adequately considered in\\nthis connection. It is obvious, however, that here is\\nthe means by which man may reach the mind of\\nGod through prayer. Here is the means by which\\nGod may reach the souls of men who choose to open\\nthe line of communication by placing themselves in\\nthe proper mental attitude. Here ^is the agency of\\ndivine inspiration.\\nDoes God answer the prayers of his children?\\nDoes God inspire men with a knowledge of his laws\\nand a desire to do his will? These are great ques-\\ntions, which, for the present, each one must answer\\nfor himself, guided by the light of his own experi-\\nence. It is outside the province of this volume to\\ndiscuss them. I am simply trying to conduct an\\ninductive inquiry with a view of ascertaining some-\\nthing of the general laws pertaining to the relation-\\nship which man sustains to his Maker. In this imme-\\ndiate connection I have shown that a law exists\\nthrough which the divine consciousness may be\\nreached and it follows that the converse may also\\nbe true. In other words, potentially man is able to\\ncommune with God, and God with man, without\\nviolating or transcending natural law.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0377.jp2"}, "378": {"fulltext": "3/6 THE DIVINE PEDIGREE OF MAN,\\nIn the mean time there is another fact connected\\nwith the faculty of telepathy which is of more imme-\\ndiate importance than any we have considered for\\nin a sense it includes all the others. I refer to the\\nfact that distance interposes no obstacle to the exer-\\ncise of telepathic power. That is to say, it is appar-\\nently just as easy to communicate telepathically with\\na friend at the antipodes as with one in an adjoining\\nroom. The records of the London Society for Psy-\\nchical Research show that some of the most remark-\\nable cases of telepathic communion have been\\nbetween persons thus widely separated. For the\\npurposes of telepathic communion, therefore, space\\ndoes not enter as an adverse factor. To all intents\\nand purposes the agent is present with the percip-\\nient, and vice versa.\\nIt is obvious that when this faculty or power or\\nenergy is enlarged and extended to infinity, it be-\\ncomes the divine attribute of omnipresence.\\nWe now approach the question that is of more\\nvital importance to mankind than anything else per-\\ntaining to the relationship existent between God and\\nhis children. Thus far we have seen that the fac-\\nulties of the subjective mind of man, enlarged to\\ninfinity, give us a conception of an omniscient, omni-\\npotent, omnipresent deity. But those attributes alone\\ndo not satisfy the cravings of the human heart, nor\\nare they commensurate with the unperverted intuitions\\nof the human soul. Neither is a deity who has only\\nthose attributes the God of Christian faith; for that\\nfaith is founded upon the inerrant intuitions of the\\nMan of Nazareth, and he proclaimed a God of infinite\\nlove, mercy, and benevolence. If therefore his per-", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0378.jp2"}, "379": {"fulltext": "IN THE IMAGE OF GOD. Z77\\nceptions of divine truth were inerrant, and if the\\nprophet of old failed not in his apprehension of ulti-\\nmate verity v^hen he declared that man v^as made in\\nthe image of God, we may confidently expect to find\\nthe soul of man to be correspondingly endowed.\\nAccordingly we find that the natural emotions are\\nlocated in the subjective mind.\\nLittle further need be said on this branch of the\\nsubject beyond reminding the reader of what I\\npointed out in the earlier chapters of this book. It\\nwill be recalled that I showed that the so-called\\nanimal passions, in their ultimate development,\\nregulation, and purification, are all essentially altru-\\nistic. Beginning with the primordial instinct of\\nreproduction, which in its ultimate analysis is the\\nparental instinct, and tracing the history of the emo-\\ntions up to their final development in the higher\\ncivilization, we find a constant tendency toward the\\nhigher altruism. Classifying the emotions into the\\nself-regarding and the other-regarding, we\\nfound that they all belong to the latter class except\\nthe one instinct of self-preservation and that, as\\nnations and peoples progress toward the higher\\ncivilization, the altruistic instincts and emotions\\nassume the ascendancy. It necessarily follows that,\\nif the analysis is correct, the ultimate goal of human\\nprogress is universal altruism.\\nThat it is correct is abundantly evidenced by the\\nhistory of human progressional development since\\nman emerged from primitive savagery. Moreover,\\nthe present analysis shows that it is necessarily true,\\nsince man was made in the image of God.\\nIt will now be seen that the chain of evidence to", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0379.jp2"}, "380": {"fulltext": "378 THE DIVINE PEDIGREE OF MAN.\\nprove our thesis is complete for it is obvious that\\nan extension of the natural emotions of man to in-\\nfinity could amount to neither more nor less than\\ninfinite and universal love.\\nTo sum up in a few words, we find in the subjec-\\ntive faculties of man, without a change in their\\nessential nature, the embryotic representatives of all\\nthat the finite mind can conceive of the essential\\nattributes of God, the God of Christian faith.\\nThus\\n1. In the intellectual faculties (intuition, deduc-\\ntion, and memory), potential omniscience.\\n2. In its dynamic energy (telekinesis), potential\\nomnipotence.\\n3. In the power of mental communion (telepa-\\nthy), potential omnipresence.\\n4. In the natural emotions, potential universal\\naltruism, infinite love.\\nI submit that there can be no higher conception\\nof divine knowledge nay, that there can exist no\\nhigher wisdom, than that which is indicated in the\\nword omniscience that there can exist no greater\\npower than is described in the word omnipotence\\nthat there can be no broader conception of the all-\\npervasiveness of that wisdom and that power than is\\nimplied in the word omnipresence; and, finally,\\nthat the human mind can conceive of no quality or\\nattribute of the divine personality of greater promise\\nand potency than that implied in the words infinite\\nand universal love.\\nMoreover, I submit that this is a conception of\\nimmanence without pantheism and personality with-\\nout anthropomorphism. It does not presume either", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0380.jp2"}, "381": {"fulltext": "IN THE IMAGE OF GOD, 379\\nto limit or measure the powers and attributes\\nof God by setting up those of man as a standard of\\nmeasurement. On the contrary, it simply shows\\nthat an analysis of the known powers of the human\\nsoul proves that the powers of God are illimitable,\\nand hence immeasurable by finite minds. In other\\nwords, it is not that we can measure the powers of\\nthe divine mind or set up a standard of its limita-\\ntions, but that we may know something of its\\nessential qualities by an analysis of its emanations\\njust as we may, by spectrum analysis, know some-\\nthing of the qualities of light without presuming to\\nreveal the extent or potency of solar influence.\\nThis is all that man can know of God by a direct\\nanalysis of his own powers. But it is something.\\nIt is, indeed, much for it is all that man needs to\\nknow concerning the character and attributes of the\\nGreat First Cause. Its value lies not more in its\\nrevelation of God to man than in its revelation of\\nman to himself. It is not that it reveals human\\nattributes in God, but that it discloses divine attri-\\nbutes in man, defines his place in nature, and reveals\\nthe character of his obligations to the Author of his\\nbeing.\\nTHE END.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0381.jp2"}, "382": {"fulltext": "", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0382.jp2"}, "383": {"fulltext": "THE LAW OF PSYCHIC\\nPHENOMENA\\nA WORKING HYPOTHESIS FOR THE\\nSYSTEMATIC STUDY OF HYPNOTISM,\\nSPIRITISM, MENTAL THERAPEUTICS, etc.\\nBy THOMSON JAY HUDSON, LL.D.\\nAuthor of A Scientific Demonstration of the Future Life,\\nThe Divine Pedigree of Man, etc.\\nI2mo. 355 pages. $1.50.\\nThere cannot be too many books so honest, so faithful to a point of view,\\nso elevated and just in tone, so strong and able and comprehensive in reason-\\ning, as this one is. It is the most far-sighted and complete work yet issued\\non the subject. Public Op mion^ Washington.\\nThroughout Dr. Hudson is discreet, candid, and reverent. His pages\\nimpress the fact that there is a wide realm of truth bearing upon his subject in\\nwhich but the most incipient discoveries have been made as yet, and into\\nwhich earnest thinkers may well endeavor to penetrate further. Cojtgrega-\\ntionalist, Boston.\\nIt would be very pleasant and profitable, if space permitted, to quote\\nlargely from this interesting book, for it is full of curious things; but we must\\nbe satisfied with this general reference and with saying that the volume is\\nfresh, novel, somewhat exciting, mentally stimulating, and ought to be widely\\nread, as it probably will be.\u00e2\u0080\u0094 New York Herald.\\nThe author has shown himself to be a diligent student of a theme which is\\ndestined to be uppermost in public attention for a long time to come, and his\\nobservations are worthy of careful study. Beacon, Boston.\\nFor sale by booksellers generally, or will be sent post-\\npaid, on receipt of the price, $i,^o, by the publishers,\\nA, C. McCLURG CO., CHICAGO.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0383.jp2"}, "384": {"fulltext": "A Scientific Demonstration\\nof the Future Life,\\nBy THOMSON JAY HUDSON, LL.D.\\nAUTHOR OF THE LAW OF PSYCHIC PHENOMENA.\\nl2mo. 326 pages. $1.50.\\nOne of the most interesting works of the season is A Scientific Demon-\\nstration of the Future Life. The entire subject is treated in a firmly scien-\\ntific manner nothing of theory or vague arguing is admitted and there is no\\ndoubt that the book will be as widely read and discussed as was its predecessor,\\nThe Law of Psychic Phenomena. Chicago Daily News.\\nThe success that The Law of Psychic Phenomena met with induced\\nthe author to prepare and publish the present volume, for the purpose of\\ncarrying to their legitimate conclusions some of the principles laid down in\\nhis former one. Dr. Hudson, in pursuing his inquiry, has endeavored to\\nfollow the strictest rules of scientific induction, taking nothing for granted\\nthat is not axiomatic, and holding that there is nothing worthy of belief that\\nis not sustained by a solid basis of well-authenticated facts. The New York\\nTimes.\\nThis latest work is written for the purpose of carrying to their legitimate\\nconclusions some of the principles laid down in The Law of Psychic Phe-\\nnomena. The book is a masterly effort of convincing argument, and may be\\nread with profit by scientist and scholar. The Evening Wisconsin.\\nFor sale by booksellers generally, or will be sent, post-\\npaid, on receipt of the price, $i .^o, by the publishers,\\nA. C. McCLURG CO., CHICAGO.", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0384.jp2"}, "385": {"fulltext": "A wonderfully useful book for busy people/\\nNATIONAL EPICS\\nBy KATE MILNER RABB.\\n12mo, 398 pages, $1.50.\\nMrs. Rabb s treatment of each epic consists of (i) A descriptive sketch of the\\npoem; (2) An outline of the historical narrative embraced in it; (3) Selections, each of\\nwhich narrates a complete incident (4) A short bibliography of each poem (5) A list\\nof standard Er^-hsh translations of the foreign epics. The last two of these items\\nmake the book valuable as a work of reference. The author has performed her heavy\\ntask with such diligence and literary ability as will certainly win much credit to herself,\\nand be the means of edifying and entertaining many a grateful reader.\\nThis is an excellent guide to a knowledge and appreciation of the world s great\\nepic poems. The Hindu, Greek, Roman, Finnish, Saxon, German, French, Spanish,\\nItaUan, Portuguese, Enghsh, and Persian epics of distinctively national importance\\nare all represented. The compiler has performed a useful service in making accessi-\\nble in the compass of a single volume so much material for the study of these noble\\npoems, The Review of Reviews, New York.\\nThe book is distinguished by unusual merit. The volume maybe heartily com-\\nmended as a scholarly and satisfactory piece of work, admirably arranged, and pre-\\nsenting some features which set it apart from similar condensations. Public Ledger,\\nPhiladelphia.\\nKate Milner Rabb has done a good turn for busy people and for those whose\\nliterary inclinations are not strong enough to sustain a desire to read the epics which\\nare the basis of literature. The Evening Wisconsin.\\nMrs. Rabb succeeds admirably in summarizing the stories of the epics. She has\\nendeavored to retain the characteristic epithets of the originals as much as possible,\\nand to reflect in her diction their essential spirit. It is sufficient proof of her success\\nthat her brief prose paraphrases remind one at times of the so-called Poems of\\nOssian. New York Cotnmercial Advertiser.\\nThe idea is an admirable one, and is well carried out. These short stories cannot\\nfail to awaken a curiosity which will only be satisfied with a larger study of the great\\nepics of the world. The A dvance.\\nA wonderfully useful book for busy people. St. Pmd Pioneer Press.\\nThe wonder is that it was not done long ago. Chicago Tribtme.\\nFor sale by booksellers generally, or will be sent, post-\\npaid, on receipt of the price, by the publishers,\\nCO,, CHICAGO,", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0385.jp2"}, "386": {"fulltext": "A GROUP OF FRENCH\\nCRITICS\\nBy MARY FISHER\\ni2mo, joo pages. $1.2^\\nThose who are in the habit of associating modern French\\nwriting with the materiahstic view of life and the realistic method,\\nwill find themselves refreshed and encouraged by the vigorous\\nprotest o{ men like Scherer and other French critics against the\\ndominance of these elements in French literature in recent\\nyears. The Outlook, New York.\\nThe writer of this book deserves the sincerest admiration\\nand praise for showing the healthy side of French talent and\\nthose who have been asked to accept Zola and Verlaine as the\\nlast expression of French genius will be grateful to the author\\nfor leading them out of the dissecting-room into the pure open\\nair. The Saturday Evening Gazette Boston.\\nAn opportune and able book. The Chattanooga Times.\\nA Group of French Critics deserves a friendly welcome\\nfrom everybody who desires to know something of the best\\nin contemporary French letters. The Philadelphia Press.\\nHere is abundant evidence that the worst elements in\\nFrench literature have not been without their censors close at\\nhand, able to say Thou ailest here and there with as much\\nprecision as can be desired. Once more we have brought home\\nto us that folly upon which Burke animadverted, the folly of\\nbringing an indictment against a whole people. The Christian\\nRegister, Boston.\\nTor sale by booksellers generally, or nvill be sent\\npostpaid, on receipt of the price by the publishers,\\nA. C. McCLURG AND COMPANY\\nChicago", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0386.jp2"}, "387": {"fulltext": "", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0387.jp2"}, "388": {"fulltext": "", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0388.jp2"}, "389": {"fulltext": "", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0389.jp2"}, "390": {"fulltext": "Deacidified using the Bookkeeper process.\\nNeutralizing agent: Magnesium Oxide\\nTreatment Date: Dec. 2004\\nPreservationTechnologies\\nA WORLD LEADER IN PAPER PRESERVATION\\n1 1 1 Thomson Park Drive\\nCranberry Township, PA 16066\\n(724)779-2111", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0390.jp2"}, "391": {"fulltext": "", "height": "3399", "width": "2093", "jp2-path": "divinepedigreeof01huds_0391.jp2"}, "392": {"fulltext": "", "height": "3638", "width": "2284", "jp2-path": "divinepedigreeof01huds_0392.jp2"}}