d consciousness that we call a human
being.

Let us consider the human infant as we see it at birth. Whence came
it--how can we account for it in a universe of law and order? We can
understand it from the physical side. Its tiny body is a concourse of
physical atoms with a prenatal history of a few months. But its mind,
its consciousness, its emotions, what of them? The average man replies
that God made them and they constitute the soul. But how and when were
they "made"? Even the material part of this infant did not spring
miraculously and instantaneously into existence. How much less possible
is it that the soul did so! If we say "God made it" we have explained
nothing. But it is not necessary to deny that God creates the soul in
order for us to move toward an understanding of how the soul came to be.
It is only necessary to say that the process of its creation was
evolutionary. Nobody denies that the earth was created by evolution,
although men may differ in opinion on the matter of a divine
intelligence guiding its evolutionary development. The same principle
must apply to the human intelligence.

Lodge wrote _Life and Matter_ as a reply to Haeckel's _Riddle of the
Universe_, which presented the latter's philosophy of materialism. But
Lodge did more than demolish Haeckel's premises and leave him with not
an inch of scientific ground to support his theory. The English
scientist raised questions that have not been answered, and cannot be
answered, by the scientific materialist. He points out that the
materialist's philosophy has no explanation for "the extraordinary
rapidity of development, which results in the production of a fully
endowed individual in the course of some fraction of a century."[K]

With those two dozen words Lodge leaves the scientific materialist
speechless; for all scientists are evolutionists, and it is impossible
to account for "_the extraordinary rapidity of development_" by the laws
of evolution. It is well known that the evolutionary age of anything
depends upon its complexity. A simple form is comparatively young while
a complex one has a long evolutionary history behind it. The earth is
simple compared to a human being. If, then, it has required ages to
evolve the earth to its present stage how long did it take to evolve the
wonderfully complex mental and emotional nature of the human being that
inhabits the earth? And thus Lodge bottles Haeckel up on his own
premises and shows that the