Realism appeared in still stranger forms at the time to which I refer. The community of plan which is observable in each great group of animals was hypostatized into a Platonic idea with the appropriate name of "archetype," and we were told, as a disciple of Philo-Judæus might have told us, that this realistic figment was "the archetypal light" by which Nature has been guided amid the "wreck of worlds." So, again, another naturalist who had no less earned a well-deserved reputation by his contributions to positive knowledge, put forward a theory of the production of living things which, as nearly as the increase of knowledge allowed, was a reproduction of the doctrine inculcated by the Jewish Cabala.
Annexing the archetype notion, and carrying it to its full logical consequence, the author of this theory conceived that the species of animals and plants were so many incarnations of the thoughts of God—material representations of Divine Ideas during the particular period of the world's history at which they existed. But, under the influence of the embryological and paleontological discoveries of modern times, which had already lent some scientific support to the revived ancient theories of cosmical evolution or emanation, the ingenious author of this speculation, while denying and repudiating the ordinary theory of evolution by successive modification of individuals, maintained and endeavored to prove the occurrence of a progressive modification in the Divine Ideas of successive epochs.
On the foundation of a supposed elevation of organization in the whole living population of any epoch as compared with that of its predecessor, and a supposed complete difference in species between the populations of any two epochs (neither of which suppositions has stood the test of further inquiry), the author of this speculation based his conclusion that the Creator had, so to speak, improved upon his thoughts as time went on; and that, as each such amended scheme of creation came up, the embodiment of the earlier divine thoughts was swept away by a universal catastrophe, and an incarnation of the improved ideas took its place. Only after the last such "wreck" thus brought about did the embodiment of a divine thought, in the shape of the first man, make its appearance as the ne plus ultra of the cosmogonical process.
I imagine that Louis Agassiz, the genial backwoodsman of the science of my young days, who did more to open out new tracks in the scientific forest than most men, would have been much surprised to learn that he was preaching the doctrine of the Cabala, pure and simple. According to this modification of Neoplatonism by contact with Hebrew speculation, the divine essence is unknowable—without form or attribute; but the interval between it and the world of sense is filled by intelligible entities, which are nothing but the familiar hypostatized abstractions of the realists. These have emanated, like immense waves of light, from the divine center, and, as ten consecu-
