enough to do it; the moon is not. By simply piling
atoms or stones together into a mighty mass there comes a critical
point at which an atmosphere becomes possible; and directly an
atmosphere exists, all manner of phenomena may spring into existence,
which without it were quite impossible.

So, also, it may be said that a sun differs from a dark planet only in
size; for it is just the fact of great size which enables its
gravitative-shrinkage and earthquake-subsidence to generate an immense
quantity of heat and to maintain the mass for aeons at an excessively
high temperature, thereby fitting it to become the centre of light and
life to a number of worlds. The blaze of the sun is a property which is
the outcome of its great mass. A small permanent sun is an
impossibility.

Wherefore, properties can be possessed by an aggregate or assemblage of
particles which in the particles themselves did not in the slightest
degree exist.

If, however, we reverse the aphorism and say that whatever is in a part
must be in the whole, we are on much safer ground. I do not say that it
cannot be pressed into illegitimate extremes, but in one and that the
simplest sense it is little better than a platitude. The fact that an
apple has pips legitimises the assertion that an apple-tree has pips,
and that the peculiar property of pips represents a faculty enjoyed by
the vegetable kingdom as a whole; but it would be a childish
misunderstanding to expect to find actual pips in the trunk of a tree
or in all vegetables.

There is a tendency to call the argument or statement that whatever
faculty man possesses the Deity must have also; by the name
Anthropomorphism; but it seems to me a misnomer, and to convey quite
wrong ideas. The argument represented by "He that formed the eye, shall
he not see? he that planted the ear, shall he not hear?" need not
assume for a moment that God has sense organs akin to those of man, or
that He appreciates ethereal and aerial vibrations in the same sort of
way. It is not an assertion of similarity between God and man, but
merely a realisation that what belongs to a part _must_ be contained in
the whole. It is not even necessarily pantheistic: it would hold
equally well on a Theistic interpretation. Regarded pantheistically it
is obvious and requires no stating: regarded Theistically, it is a
perception that faculties and powers which have come into existence,
and are actually at work in the universe, cannot h