Life: Its True Genesis

by Horatius Flaccus

But the most important of these antithetical statements, so far at least as modern scientific research and inquiry are concerned, is that which represents the germs of all living things--man alone excepted--as being implanted in the earth itself. We take the definition of the Hebrew word ZRA, translated "seed" in the 11th verse of the 1st chapter of Genesis, from Professor Edward Leigh, of Magdalen Hall, Oxford, in his "Critica Sacra," first published in 1662:--"Sparsit, asparsit, cum aspersione fudit, diffudit," etc, that is, "something sown, scattered, universally diffused, everywhere implanted," as a germ in the earth. That the Hebrew word ZRA. does not mean, in this connection, the seed of a plant or tree, is manifest from the fact that the first plant or tree, from which "seed" could have been derived, had not yet appeared upon the earth.

The exact translation is, "whose primordial germs are in themselves (that is, each after its kind) upon the earth," implanted therein, as the "diversa diversorum viventium primordia" of Dr. William Harvey, were originally implanted in the earth. This illustrious physician and biologist, the discoverer of the circulation of the blood, not only taught the doctrine expressed in his phrase "omne vivum ex ovo," but that of "primordial germs"--living indestructible "principles of life"--existing in the earth itself. For it is evident that he uses the word "egg," in its more general sense, as designating any material substance capable of receiving his "primordium" (first principle of life) and developing itself into a living organism.

The whole controversy, as at present conducted by the materialists and vitalists, resolves itself into this one question:--Whether life springs from what Dr. Harvey calls a "primordium,"--a pre-existing vital germ or unit--or whether it originates de novo, as the materialists assert, from infusions contained in their experimental flasks, or from plastide particles contained in protoplasmic matter, or from the still more daring hypothesis of "molecular machinery" as worked by molecular force? It is certain that the materialistic theory is quite as inexplicable, on the basis of analogical reasoning and microscopical investigation, as that indicated in the Bible Genesis; while the vitalistic theory would seem to be more in harmony with vital phenomena, and hence the more rational hypothesis of the two. Besides, the Bible Genesis answers to the logical necessity of predicating a determinate cause for each and every vital effect, or each living organism apparently springing from plasmic conditions or mere structureless matter. Whenever the seeds of plants or trees are actually planted or sown in the earth, this logical necessity rests on an induction impregnably laid in cause and effect; while the materialistic dogma, nihil ex nihilo, would necessitate a like induction wherever seed is not sown. In either case the change that ensues is manifestly due to vital properties, whether the same be inhering in the seed, or in necessary environing conditions. And the vital processes are the same, with the single difference as to actual environment.

The germ in the seed is capable of assimilating, by well-determined and thoroughly specialized processes, the nutrient matter contained in its environment, precisely as the "primordial germ" develops under its environing conditions. From the moment they strike their rootlets into the ground, the processes of development and growth are the same. The only point, however, necessary to make in this connection, is, that when we go back to the first living organism of a species--its primordially developed form--we necessarily reach environing conditions within which there is no such thing as a germ-cell with an exterior environment corresponding to the testa of seeds, or to any conceivable notion we may have of seeds themselves.

At this point--one not merely theoretical, or speculatively possible only, but absolutely fixed and determinable in our backward survey of the vital forces of nature--we find individual parentage lost in a natural matrix, or in the vital principle implanted as a "primordium," in the earth itself. To this inevitable induction of Dr. Harvey we are all driven in the end, by those intuitive processes of reasoning which are hardly less conclusive than mathematical induction itself. We may call these "primordia viventium" plastide particles, bioplasts, vital units, or whatsoever we will,--the name is nothing, the working process is everything. Scientific speculation accomplishes nothing, therefore, by its new terminology, except it be to confound the ignorant and astonish the wise. To call the homogeneous basis of an egg "blastima," and its germinal point a "blastid," is all well enough in its way; but it adds no new knowledge, nor additional wealth of language, wherewith to predicate vital theories, whether they relate to the progeny of a hen-coop or the lair of a tiger in an Indian jungle.

Teach us to know what nature does, not what she is; and whatever of "divine revelation" is vouchsafed us, whether it be found in the majestic "Poem of the Dawn," attributed to the inspired pen of Moses, in the "myriad-minded Shakespeare," or the irradiated and deeply-prophetic soul of a Shelley, let us accept it with thanks, if not to the inspired authors themselves, at least to "the great Giver of life" who imparted their inspiration.

We accept the theory of "primordial germs," not simply because it is contained in the Bible Genesis, nor because it was conceived by the great and gifted Harvey as a possible solution of the whole difficulty, but because it presents, as we have before said, a satisfactory explanation of all the phenomenal facts of life with which we are acquainted. If Mr. Herbert Spencer will descend from his stilted theory of "molecular machinery worked by molecular force," and tell us what it all means; and, at the same time, turn us out a single plastide particle, or fungus spore, by any generating process referable to "the machinery" in question, we will as devoutly worship Matter and Motion as ever ancient Egyptian did the god Osiris. But until he does this, we prefer to accept the positive assurance of Professor Lionel S. Beale, a far more competent authority to speak of hypothetical molecules, that none of the "forces possessed by the molecules of which the primitive nebulosity of the universe was composed" ever produced a vital manifestation, or succeeded in "making life a slave to force." We shall consider this question of "molecular force" in its proper place, and with reference to the different theories of life advanced by the materialists, without pursuing it further in this connection.

The evidence we shall present in reference to the alternations of forest growths, and the impossibility of accounting for them on any theory of seed-distribution--alternations covering, in many instances, independent forests springing up on a vast scale--and the still wider dispersion of domestic weeds, grasses, forage plants, etc. in localities where they were never known before, will be conclusive, we think, of the correctness of our position, that the Bible Genesis contains the true key to the mystery of life. Bear in mind that the true theory of life, whenever it shall be reached in human conception and formulated into definitely-known processes of action, must satisfactorily explain all life-manifestations, as Newton's theory of gravitation accounts for the movements of all celestial bodies. And the simpler the theory when once formulated--the more perfectly it falls into the grooves of definitely-expressed thought, and the more harmoniously it adapts itself to all vital manifestations--the more conclusive must be the induction on which it rests.[[3]] The emphatic statement that the "primordial germs" of all living things are in the earth, from the lowest infusorial form to the highest vital organism below "specifically-created" man, when supplemented by the scientific statement that "vital units" make their appearance whenever environing conditions favor, is conclusively a theory which accounts for all the life-manifestations heretofore occurring upon our globe.

And this theory falls at once into the necessary categories of human thought. Life, as generally defined, is a state of organized being wherein there is functional activity; while a state, or status, is an incidence determined by environing conditions. But back of each of these--life and its status--there must lie some efficient cause, producing, in the first instance, the environing conditions, and then the functional activity dependent on organization. To assume that this efficient cause is simply the effect or result of organization--one of its dependent conditions--is begging the whole question, and, at the same time, discarding a very important element in the problem--that of conditional environment. What this efficient cause is, is a question that awakens no responsive inquiry. It strikes its roots too deeply into the intuitions of consciousness for the soul to give back an intelligible reply. Certain it is that neither metaphysical speculation, nor scientific inquiry, will ever enable us to reach the roots of this question, or extract from them the first quantitive essence of life itself.

We shall also consider, in their proper place, the various theories of life which have been advanced from time to time by the materialists, in their avowed hostility to current religious beliefs, and especially those founded on the sacred Hebrew writings, and the supplementary teachings of the New Testament. And to show the extent of this hostility, and the real animus of those waging it, it is only necessary to refer to the great central doctrine of the Sacred Scriptures, that Life--natural, spiritual, eternal--is "the gift of God." And this is the grand corner-stone of all religious edifices--those erected by the Egyptians, the Assyrians, the Phoenicians, the Greeks, and even the inhabitants of farther India. Materialistic science must, therefore, deal its first and most effective blows at "Life," either as a theory to be resolutely assailed and overthrown, or else thoroughly ignored and set aside, in the more imposing and august temple of Science. Hence, the reader will find, in none of the great encyclopedias prepared under the supervision of scientific men, the slightest mention whatever of "Life" as a subject worthy of consideration at their hands. It finds, of course, its meagre definitional place in the dictionaries, but the bulky and more exhaustive encyclopedias have no room for it, except as it may be defined, under some correlate of motion, as "the latent possibility of a nebula," or of "undifferentiated primeval mist," originally pervading the interplanetary spaces.