case.  When our later biophysicists say that life is of physico-chemical origin, they are in the same case; when Tyndall says that there is no energy in the universe but solar energy, he is in the same case; when Sir Oliver Lodge says that life is an entity outside of and independent of matter, he is in the same case.  Philosophy and theology can take leaps in the dark, but science must have solid ground to go upon.  When it speculates or theorizes, it must make its speculations good.  Scientific prophecy is amenable to the same tests as other prophecy.  In the absence of proof by experiment—­scientific proof—­to get the living out of the non-living we have either got to conceive of matter itself as fundamentally creative, as the new materialism assumes, or else we have got to have an external Creator, as the old theology assumes.  And the difference is more apparent than real.  Tyndall is “baffled and bewildered” by the fact that out of its molecular vibrations and activities “things so utterly incongruous with them as sensation, thought, and emotion can be derived.”  His science is baffled and bewildered because it cannot, bound as it is by the iron law of the conservation and correlation of energy, trace the connection between them.  But his philosophy or his theology would experience little difficulty.  Henri Bergson shows no hesitation in declaring that the fate of consciousness is not involved in the fate of the brain through which it is manifested, but it is his philosophy and not his science that inspires this faith.  Tyndall deifies matter to get life out of it—­makes the creative energy potential in it.  Bergson deifies or spiritualizes life as a psychic, creative principle, and makes matter its instrument or vehicle.

Science is supreme in its own sphere, the sphere, or hemisphere, of the objective world, but it does not embrace the whole of human life, because human life is made up of two spheres, or hemispheres, one of which is the subjective world.  There is a world within us also, the world of our memories, thoughts, emotions, aspirations, imaginings, which overarches the world of our practical lives and material experience, as the sky overarches the earth.  It is in the spirit of science that we conquer and use the material world in which we live; it is in the spirit of art and literature, philosophy and religion, that we explore and draw upon the immaterial world of our own hearts and souls.  Of course the man of science is also a philosopher—­may I not even say he is also a prophet and poet?  Not otherwise could he organize his scientific facts and see their due relations, see their drift and the sequence of forces that bind the universe into a whole.  As a man of science he traces out the causes of the tides and the seasons, the nature and origin of disease, and a thousand and one other things; but only as a philosopher can he see the body as a whole and speculate about the mystery of its organization; only as a philosopher can he frame theories and compare values and interpret the phenomena he sees about him.