1 8 MENTAL EVOLUTION IN MAN. 



the reason, and make the latter an attribute of man (to the 

 exclusion of animals). But with the reason they connect the 

 highest phenomena of the intelligence. In my opinion, in so 

 doing they confound, and refer to a common origin, facts 

 entirely different. Thus, since they are unable to recognize 

 either morality or religion in animals, which in reality do not 

 possess these two faculties, they are forced to refuse them 

 intelligence also, although the same animals, in my opinion, 

 give decisive proof of their possession of this faculty every 

 moment."* 



Touching these views I have only two things to observe. 

 In the first place, they differ toto ccelo from those both of Mr. 

 Wallace and Mr. Mivart ; and thus we now find that the three 

 principal authorities who still stand out for a distinction of 

 kind between man and brute on grounds of psychology, far 

 from being in agreement, are really in fundamental opposition, 

 seeing that they base their common conclusion on premisses 

 which are all mutually exclusive of one another. In the next 

 place, even if we were fully to agree with the opinion of the 

 French anthropologist, or hold that a distinction of kind has 

 to be drawn only at religion and morality, we should still be 

 obliged to allow — although this is a point which he does not 

 himself appear to have perceived — that the superiority of 

 human intelligence is a necessary condition to both these 

 attributes of the human mind. In other words, whether or 

 not Quatrefages is right in his view that religion and morality 

 betoken a difference of kind in the only animal species which 

 presents them, at least it is certain that neither of these 

 faculties could have occurred in that species, had it not also 

 been gifted with a greatly superior order of intelligence. For 

 even the most elementary forms of religion and morality 

 depend upon ideas of a much more abstract, or intellectual, 

 nature than are to be met with in any brute. Obviously, 

 therefore, the first distinction that falls to be considered is the 

 intellectual distinction. If analysis should show that the 

 school represented by Quatrefages is right in regarding this 

 * Tlie Human Species^ English trans. , p. 22. 



