the modification from within is followed by the desired
modification in the external object; it knows that it is well,
and breeds more freely in consequence. If it cannot get hold of
outside matter, or cannot proselytise [sic] that matter and
persuade it to see things through its own (the amoeba's)
spectacles-if it cannot convert that matter, if the matter
persists in disagreeing with it-its spirits droop, its
soul is disquieted within it, it becomes listless like a
withering flower-it languishes and dies. We cannot imagine a
thing to live at all and yet be soulless except in sleep for a
short time, and even so not quite soulless. The idea of a soul,
or of that unknown something for which the word "soul" is our
hieroglyphic, and the idea of living organism, unite so
spontaneously, and stick together so inseparably, that no matter
how often we sunder them they will elude our vigilance and come
together, like true lovers, in spite of us. Let us not attempt to
divorce ideas that have so long been wedded together.

I submit, then, that Pantheism, even as explained by those who
had entered on the outskirts only of its great morass,
nevertheless holds out so little hope of leading to any
comfortable conclusion that it will be more reasonable to occupy
our minds with other matter than to follow Pantheism further. The
Pantheists speak of a person without meaning a person; they speak
of a" him" and a "he" without having in their minds the idea of a
living person with all its inevitable limitations. Pantheism is,
therefore, as is said by Mr. Blunt in another article,
"practically nothing else than Atheism; it has no belief in a
personal deity overruling the affairs of the world, as Divine
Providence, and is, therefore, Atheistic," and again, "Theism