e Moralists is, "Lasst sie bellen, bis sie ausgebellt haben" (Let
them bark till they are tired). "Ende."

FOOTNOTE:

[28] _Vorlesungen ueber den Menschen, seine Stellung in der Schoepfung
und in der Geschichte der Erde_. Von Carl Vogt. Giessen, 1863, vol. ii.
p. 260.

_Haeckel._

Dr. Ernst Haeckel, Professor in the University of Jena, is said to stand
at the head of the living naturalists of Germany. His work on "Natural
History of Creation" contains a course of lectures delivered to the
professors, students, and citizens of Jena. It is, therefore, somewhat
popular in its character. The ability of the writer is manifest on every
page. The distinctness of his perceptions, precision of language,
perspicuity of style, and the strength of his convictions, give the
impression of a man fully master of his subject, who has thought himself
through, and is perfectly satisfied with the conclusions at which he has
arrived. At the same time it is the impression of a man who is developed
only on one side; who never looks within; who takes no cognizance of the
wonders revealed in consciousness; to whom the intuitions of reason and
of the conscience, the sense of dependence on a will higher than our
own--the sense of obligation and responsibility are of no account,--in
short a man to whom the image of God enstamped on the soul of man is
invisible. This being the case, he that is least in the kingdom of
heaven is greater than he.

Haeckel admits that the title of his book, "Natural Creation," _i. e._
creation by natural laws, is a contradiction. He distinguishes,
however, between the creation of substance and the creation of form. Of
the former he says science knows nothing. To the scientist matter is
eternal. If any one chooses to assume that it was created by an
extramundane power, Haeckel says he will not object. But that is a
matter of faith; and "where faith begins, science ends." The very
reverse of this is true. Science must begin with faith. It cannot take a
single step without it. How does Haeckel know that his senses do not
deceive him? How does he know that he can trust to the operations of his
intellect? How does he know that things are as they appear? How does he
know that the universe is not a great phantasmagoria, as so many men
have regarded it, and man the mere sport of chimeras? He must believe in
the laws of belief impressed on his nature. Knowledge implies a mind
that knows, and confidence in the act of kno