the
starting point of his criticism of theology. Hence it is worth our
while to discuss it.

How then fares it with the anthropological basis of Haeckel's whole
system? As an attentive student of his age the naturalist-philosopher
of Jena must have perceived the true position of Darwinism, namely,
that the foremost naturalists of to-day have no more than an historical
interest in it. Since, in accordance with the well known tendency of
old men to persevere in the position they have once assumed and not
easily to accept innovations, Haeckel is still an incorrigibly orthodox
Darwinian, we should naturally expect him to embody in this testament
some new cogent evidence of the truth of Darwinism. But nothing of that
nature is to be found in the book.

The first chapter of the "Anthropological part" is taken up with a
"general history of nineteenth century culture," in itself a sign of
peculiar logical acumen, that he should include this and the "struggle
regarding world-views" in the "anthropological part" instead of
embodying it in a general introduction. The remaining chapters treat:
"Our Bodily Structure," "Our Life," "Our Embryonic-history," "Our
Family-history." It is not to be supposed, however, that any arguments
are here adduced, nothing but assertions; a large part of the chapter
is taken up with historical sketches, in which Haeckel again proves
himself utterly devoid of all appreciation of history and all sense of
justice. He attributes the decay of the natural sciences to the
"flourishing condition of Christianity" and dares to speak of the
unfavorable influence of Christianity on civilization. Apart from the
historical sketch, each chapter presents only the quintessence of
Darwinism, fairly bristling with assertions, which are boldly put forth
as incontrovertible truths. In view of the author's demand to have at
least his sincere love of truth recognized, we can but throw up our
hands out of sheer astonishment. To illustrate Haeckel's "love of
truth" let it suffice to observe that in the second chapter he asserts
that man is not only a true vertebrate, a true mammal, etc.--which
indeed is passable--but even a true ape (having "all the anatomical
characteristics of true apes"). With a wonderful elasticity he passes
over the differences. What, indeed, is to be said, when he states as a
"fact" that "physiologically compared (!), the sound-speech of apes is
the preparatory stage to articulate human speech." It is