unfailing source. The ocean never yielded it until it had been bottled. At last, one day on board the 'Challenger,' an accident revealed the mystery. One of Mr. Murray's assistants poured a large quantity of spirits of wine into a bottle containing some pure sea-water, when lo! the wonderful protoplasm Bathybius appeared! It was the chemical precipitate of sulphate of lime produced by the mixture of alcohol and sea-water! Thereafter 'Bathybius' disappeared from science."

The term "protoplasm" has, indeed, been retained by writers on biology. The whole body of an animal, and the structure of plants, are understood to consist of cells. The cells consist of a colorless substance, and this is called "protoplasm." It is a substance of very complex chemical and physical make-up, in fact, no chemist has yet been able to analyze it and a famous biologist says that very probably it may never be analyzed (David Starr Jordan.) Protoplasm, like the white of egg, is the basic substance of life, yet in the variety of forms which it takes it is of "almost unlimited complexity" (Jordan). Now, a new difficulty develops when this complex character of protoplasm as it is now found in animals and plants is considered. Clear (unmodified) protoplasm, as found in white of egg and in the white cells of the blood, is the structureless substance called albumen. However, protoplasm varies almost infinitely in consistency, in shape, in structure, and in function. It is sometimes so fluid as to be capable of forming in drops, sometimes semifluid, sometimes almost solid. In shape the cells may be club shaped, globe shaped, threaded, flat, conical. Some protoplasm produces fat, others produce nerve substances, others brain substances, bone, muscle, etc., each producing only its own kind, uninterchangeable with the rest. Lastly, there is the overwhelming fact that there is an infinite difference of protoplasm in the infinitely different plants and animals, in each of which its own protoplasm but produces its own kind. "Here are several thousand pieces of protoplasm; analysis can detect no difference in them. They are to us, let us say, as they are to Mr. Huxley, identical in power, in form, and in substance; and yet on all these several thousand little bits of apparently indistinguishable matter an element of difference so pervading and so persistent has been impressed, that of them all, not one is interchangeable with another! Each seed feeds its own kind. The protoplasm of the gnat will no more grow into the fly than it will grow into an elephant. Protoplasm is protoplasm; yes, but man's protoplasm is man's protoplasm, and the mushroom's the mushroom's." (Dr. Sterling, "As Regards Protoplasm.") Hence we are compelled to acknowledge not an identity of protoplasm in all substances, but an infinite diversity. It follows that the derivation of all plant and animal forms from an original speck or germ of living matter is not only un-proven, but is contradicted by biological science.

Darwin himself, like his co-laborer Wallace, was constrained to admit that the origin of life constitutes an unsolved problem. Matter and force do not account for it. Darwin accepted a divine fiat somewhere in the beginning. He says. "There is grandeur in this view of life, with its several powers, having been originally breathed by the Creator into the first forms or into one." In other words, the creation of the first living being was an exceptional kind of power. But if, as Mr. Darwin says, life was breathed by the Creator into the first forms, this constitutes a break in the sufficiency of natural causes alone to produce life. If a special fiat was necessary at this point, why may it not have been at others? If by divine omnipotence, life is believed to have been originated, why shall we not believe that by divine omnipotence the various species of plants and animals were brought forth as related in the first chapter of the Bible? "If the Creator could breathe life into a few forms or into one, as Darwin thinks he did, without violating the law of his own being, and in accordance with the laws which he has established, it seems evident that he might at other times breathe life into other forms in accordance with his laws. I see no necessity for a logic that would compel the Creator to confine the number of his creative fiats to a few, or to one, nor which would limit the fiats to one time." (Fairhurst, "Organic Evolution Considered.")

Biological Barriers.

The atom, the molecule, the life-germ,—these are the barriers which stand against the evolutionistic conception of origins on the physical side. We proceed to investigate the points at which biology touches our problem, and again three barriers call for notice and investigation: The difference between plants and animals; the difference between vertebrates and invertebrates; and the difference between mammals and all other vertebrates.

1. Whence the animal kingdom? This stage in the scale of life, the advance from vegetable to the animal kingdom, is, to quote Mr. Wallace, again "completely beyond all possibility of explanation by matter, its laws and forces. It is the introduction of sensation or consciousness, constituting the fundamental distinction between the animal and vegetable kingdoms." Plants live, animals live and feel; and they have consciousness. At this point again, only a thorough-going materialist will deny the working of an outside power, a power not resident in matter, but altering and molding matter from without and endowing it with new abilities. Only an act of this Power Without could endow living substance with feeling and consciousness. No one can here any longer appeal to that undefined chemico-electric action by which some attempt to account for protoplasm. Mr. Wallace says: "Here all idea of mere complication of structure producing the result is out of the question. We feel it to be altogether preposterous to assume that at a certain stage of complexity of atomic constitution, and as a necessary result of that complexity alone, an ego should start into existence,—a thing that feels, that is conscious of its own existence. Here we have the certainty that something new has arisen,—a being whose nascent consciousness has gone on increasing in power and definiteness till it has culminated in the higher animals. No verbal explanation or attempt at explanation—such as the statement that life is 'the result of the molecular forces of the protoplasm,' or that the whole existing organic universe from the amoeba up to man was latent in the fire-mist from which the solar system was developed—can afford any mental satisfaction, or help us in any way to a solution of the mystery."

2. Whence the backbone? All animals are divided into vertebrates and invertebrates, the animals with a backbone and animals without. Between these two groups the barrier of backbone stands impassable till it is explained how a butterfly could become a bird, or a snail a serpent, or a star fish acquire the skeleton of the shark. These two groups, the vertebrate animals and the invertebrate, must be regarded as fundamentally distinct.

3. Whence the breast? Vertebrates are either mammals or submammals. The breastless tribes are brids, [tr. note: sic] reptiles, and fishes. These are far beneath in the scale, while the mammal, by its peculiar endowment in that it gives suck to its young, stands elect, aloft, and apart. Till it is shown how an animal that never got milk from its mother stumbled on the capacity of giving what was never given it, the breast will stand, against all dreams of development, companion-barrier to the backbone. Nor is there an animal that can be regarded as a connecting link between these two master groups.

The "theistic" evolutionist, who believes that God at various times "helped out" the forces residing in matter, by creating something new, is