ORIGIN OF MAN 209 



superior to them ; we shall see later how this comes 

 about. 



However, I will so far anticipate what I shall have to 

 say about man's mind hereafter, by observing that what 

 separates man from animals is his power of making 

 abstract ideas, objects of thought. This lies at the root of 

 all his higher qualities. Hence he alone has volition 

 while all animals remain sense-ate t07f lata and non-moral. 



The writer of Gen. i. probably had not thought this 

 fact out ; but he was quite aware of the supremacy of 

 man ; and he seems to have considered that it was in 

 this feature that he must be like the Deity. 



Hence, he represents God as making man in his own 

 likeness. 



The mental supremacy of man, therefore, is the special 

 characteristic of the first or Elohistic account of his 

 creation. 



In the second or Jehovistic, more attention is paid to 

 the body, both of Adam and Eve. While the supremacy 

 of man is only feebly represented in his naming all the 

 animals; still, his becoming "a living soul" seems to 

 indicate the desire of this writer to emphasise his mental 

 qualities as being in some way different from those of 

 animals of which nothing of this kind is mentioned. 



Evolution now teaches us that man was the result of 

 successive generations, or by " descent with modification," 

 as it has been expressed, from the lowest animals ; but 

 we have not yet discovered the missing links to prove by 

 objective evidence the genealogy of the genus Homo 

 from the common stock with the existing ape-family. 



Unscientific people often suppose that Darwin meant 

 that existing apes, or some one of them was the ancestor 

 of man. This is not the case ; what Evolutionists main- 

 tain is that there was a common stem which embraced 



14 



