[[11]] Darwin and after Darwin, ii. p. 90.
[[12]] See also in Haeckel, Last Link, p. 148: 'We assume the single monophyletic origin of mankind at one place, in one district'; and passages cited above, vol. i. p. 196, n. 1. The science of comparative religions also suggests the same conclusion. Everywhere common underlying religious needs and tendencies appear. Acts xvii. 27 is justified by a comparison of religions.
[[13]] It must not be left out of sight that the idea of life as naturally derived from what was inorganic, has not yet been made to appear even scientifically probable, in view of the evidence.
[[14]] W. Bateson, Materials for the Study of Variations, treated with especial regard to discontinuity in the origin of species (Macmillan, 1894), p. xii.
[[15]] Biologists are now apparently more disposed than formerly to admit the sudden appearance of considerable and important modifications and rapid developments. Cf. Haeckel, l. c. p. 144, and Bateson, p. 568. He concludes that 'discontinuity of species results from discontinuity of variation.' 'The existence,' he says, 'of sudden and discontinuous variation, the existence, that is to say, of new forms having from their first beginning more or less of the kind of perfection which we associate with normality, is a fact that disposes, once and for all, of the attempt to interpret all perfection and definiteness of form as the work of selection. The study of variation leads us into the presence of whole classes of phenomena that are plainly incapable of such interpretation.' This relative perfection of variations at starting Mr. Bateson attributes in great measure to the principle of 'symmetry,' or 'repetition of parts' in living things. An organism is symmetrical, and thus what happens in one of many similar organs repeats itself normally in all the others. Change in one part is not an isolated fact, but there is 'similarity and simultaneity of change.'
NOTE F. See vol. i. p. 215.
BAPTISM BY IMMERSION AND BY AFFUSION.
The following passage in the Didache, c. 7, is of the plainest importance for the history of this matter: 'If thou have not living [i.e. running] water, baptize into other water; and if thou canst not in cold, then in warm. And if thou have not either [in sufficient amount for baptism, i.e. immersion in the water] pour forth water thrice upon the head into the name of Father and Son and Holy Ghost.' Cf. Dr. Taylor, Teaching of the Twelve Apostles (Cambridge, 1886), p. 52: 'The primitive mode of baptism was by immersion. According to the Jewish rite a ring on the finger, a band confining the hair, or anything that in the least degree broke the continuity of contact with the water, was held to invalidate the act. The Greek word "baptize," like the Hebrew tabol, means to dip: to "baptize" a ship is to sink it. The construction [in the above passage of the Didache] "baptize into other water," points to immersion, as likewise does Hermas, when he writes (Simil. 9): "They go down therefore into the water dead, and come up living;" and Barnabas (chap. xi): "Herein he saith that we go down into the water laden with sins and filthiness, and come up bearing fruit in our heart, and having our fear and our hope towards Jesus in the Spirit." This was still the normal way of administering the rite, but it was no longer insisted upon as necessary: "If thou have not either," not enough of "living" or "other" water for immersion, "pour water thrice upon the head," &c.'