How then are we to sum up the case? for or against Dr. Bastian? Can any thoughtful person admit the conclusions of one apparently so unfit for his task? The best answer is in the words of his Reviewer.[145]
"Briefly it is to be said that the chapters in this book on heterogenesis, contain a reckless attempt to revolutionize biological doctrine without a single demonstration of fact to justify it, even if it be admitted that the observations and drawings cited are accurate. Revolution in science as in politics can only be justified by success—a wanton attempt in either sphere must deserve the severest condemnation. Dr. Bastian by his exhibition of himself in dealing with heterogenesis writes himself down as incapable—as inadmissible in the character of a witness in a scientific investigation. The Sphagnum delusion is now explained, for it becomes evident that we have to deal with an individual with whom such delusions are no rare exceptions.
"We should indeed be sorry to believe that Dr. Bastian is himself aware of the injury which he is doing to the cause of science, by promulgating these rash assertions as to the beginnings and changes of living things; we altogether decline to entertain the notion that he is himself conscious of the baselessness and flimsy character of his startling discoveries, and is nevertheless willing at the expense of injury to the cause of intellectual progress, to obtain for himself a temporary notoriety. On the contrary, we believe that he is under the influence of a delusion, similar to those which from time to time obtain notoriety in the case of 'spiritualists,' 'circle-squarers,' and such victims of belief in the marvellous. The origin and mode of growth of such delusions form a very interesting psychological study, and it is only when we have obtained a proper conception of Dr. Bastian as an abnormal psychological phenomenon that we can hope rightly to appreciate the whole of the statements made in his book.
"Delusion and self-deception are much commoner than the world is generally accustomed to consider them. In a very well-known and often quoted remark we have a recognition of the wide-spread occurrence of delusions and an attempt to explain their origin; the saying to which we allude is, 'The wish was father to the thought.' There cannot be the least doubt that men are unconsciously hindered or misdirected in their estimate of fact by previously formed desires. Such a desire acts on the mind like the suggestion of the mesmerist to an individual who has allowed himself to be brought into the hypnotic condition. In this way many misconceptions and strange contradictions of testimony are to be explained."
The importance of the subject is sufficient apology for so long a quotation. But our quotations allow us to draw one conclusion; that so far as Spontaneous Generation is concerned human knowledge is exactly in statu quo. Up to this time there is no evidence, worth consideration, that establishes a single good case of heterogenesis; nay, rather all evidence points to the conclusion that Protoplasm is invariably derived from pre-existing Protoplasm, at least under existing conditions. Then too there is no fact known which enables us to say how Protoplasm arose in the first instance. On this point we are in the darkness of complete scientific ignorance. The whole discussion may be well closed by a striking passage from Professor Huxley's before quoted address.[146]
"But though I cannot express this conviction of mine too strongly, I must carefully guard myself against the supposition that I intend to suggest that no such thing as abiogenesis ever has taken place in the past, or ever will take place in the future. With organic chemistry, molecular physics, and physiology yet in their infancy, and every day making prodigious strides, I think it would be the height of presumption for any man to say that the conditions under which matter assumes the properties we call 'vital' may not, some day, be artificially brought together. All I feel justified in affirming is, that I see no reason for believing that the feat has been performed yet.
"And, looking back through the prodigious vista of the past, I find no record of the commencement of life, and therefore I am devoid of any means of forming a definite conclusion as to the conditions of its appearance. Belief, in the scientific sense of the word, is a serious matter, and needs strong foundations. To say, therefore, in the admitted absence of evidence, that I have any belief as to the mode in which the existing forms of life have originated, would be using words in a wrong sense. But expectation is permissible where belief is not; and if it were given me to look beyond the abyss of geologically recorded time to the still more remote period when the earth was passing through physical and chemical conditions, which it can no more see again than a man can recal his infancy, I should expect to be a witness of the evolution of living protoplasm from not living matter. I should expect to see it appear under forms of great simplicity, endowed, like existing Fungi, with the power of determining the formation of new protoplasm from such matters as ammonium carbonates, oxalates and tartrates, alkaline and earthy phosphates, and water, without the aid of light. That is the expectation to which analogical reasoning leads me; but I beg you once more to recollect that I have no right to call my opinion anything but an act of philosophical faith."
Obviously, as Professor Huxley points out, between philosophical faith and philosophical knowledge there is a chasm to be bridged over. But should the hypothesis ever be verified, it would make no difference to the reasonings of the Natural Theologian—since the concurrence of conditions necessary for the production of the phænomenon would manifestly ensue upon some definite though recondite law, at present beyond our ken.
I.—ON MATERIALISM.
The ambiguities attaching to this term were mentioned in a foot-note on our very first page. Since that note was written, the tendency of scientific men has been to increase the number of hypotheses respecting the nature and laws of the material world, and by consequence to multiply the shades of signification conveyed by the word Materialism.