The San Francisco call., 1896-05-03

way OF analogy, certainly furnishes q
strong argument for the immortality of the
rational soul, and, besides, removes the
strongest ground upon which materialism
rests. On the other hand, L think there is
no danger that this theory will lead to a
misunderstanding of the infinite difference
between the simplest act of human reason
and the highest form OF animal inteIIi-
gence.
Every one can see that the animals do
not reason, talk, invent or progress as have
all races of men, and that they have not
the moral notions of right, wrong, justice,
injustice, ETC., which faculties, if they
could belong to the mere animal ma tura,
would be plainly manifested in each indi-
vidual OF the genus. While it is true that
animals do sometimes exhibit such ex-
traordinary intelligence that il is difficult
to distinguish some of their acts from
those which are purely rational, still we
are not forced, on this account, to ascrlbe
reason to them as belonging to their ma
ture any more than we are compelled to
conclude that all men have hypnotic
power because a few have it. Magicians
mediums and witches also sometimes do
wonders that are beyond the powers of
the natural man, and demonology shows
that animals, even swine, have in some
instances been subject to spiritual powers
which are above their nature.
1t is not my intention, however, to dis
cuss the nature of these occult influences
so L will proceed with the philosophical
argument in favor of the Immortality of
the souls of all animated creatures.
Philosophers and physicists have, gen.
orally speaking, held that living organic
matter is essentially different from that
which is lifeless and inorganic. The
principle of life" as it is called, is what
distinguishes the nature of organic mat
ter generically from that which is inor-
ganic. This vital principle if it has
departed from an organism cannot by any
natural process, as far as we know, be
reproduced, nor can it be originated from
inorganic matter by any known chemical
action.
Now, since God has created this principle
of life it is only reasonable to suppose that
he preserves it forever, and it would be
absurd to think that he annihilates it
when the organism dies. Natural science
teaches that nothing is annihilated.
The belief in the immortality of amin al
souls enhances the value of their lives in
our estimation. and so prevents cruelty to
them and the wanton and useless killing
of them. Thus from mere speculative
theory it becomes practical belief regu-
lating our conduct toward them. 1t should
not, however, prevent us from slaughter
ing them for food or destroying them
when they are pests. Physiology .eaches
the necessity of some animalfood Tor man,
and there are lower animals that are by
nature wholly carnivorous. One might as
we'll argue that the belief IN the i'm
mortality of the human soul would make
capital punishment and all wars unjustif-
able as to maintain that animals may not
be killed for the sustenance of man
and the preservation of other animals
which are more useful but defenseless, and
for the saving of the valuable products of
the SOIL The universal practice of the
human race. with the exception OF the de-
generate Buddhists who are burdened
with the irrational superstition that the
souls of men live again after death in ami
II ais, has sanctioned the sacrifice of ami
NAL life for the benefit of man.
we may conclude, then, l think, that
the belief in the Immortality of the souls
of all animated creatures is warranted by
science, and is favorable to the doctrine of
mans Immortality.