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 have arisen without the knowledge and sympathy and full understanding of the Sustainer and Comprehender of it all. Nor can functions be expected in the creature which transcend the power of the Creator. All our faculties, sensations, and emotions must therefore be understood, and in a sense possessed, in some transcendental and to us unimaginable form, by the Deity. I know that it is possible to deny His existence, just as it is possible to deny the existence of an external world or to maintain that reality is limited to our sensations. If the Deity has a sense of humour, as undoubtedly He has, He must be amused at the remarkable philosophising faculty recently developed by the creature which on this planet has become most vigorously self-conscious and is in the early stages of progress towards higher things—a philosophising faculty so acute as to lead him to mistrust and throw away information conveyed to him by the very instruments which have enabled him to become what he is; so that having become keenly alive to the truth that all we are directly aware of is the fruit of our own sensations and consciousness, he proceeds to the grotesque supposition that these sensations and consciousness may be all that really exists, and that the information which for ages our senses have conveyed to us concerning external things may be illusory, not only in form and detail and appearance, but in substantial fact.