INSTINCT AND REASON. 87 
entirely natural promptings are kept under the dominion of 
the higher faculties, the more they are subordinated to the 
intellectual and moral nature, the greater is the distance 
between Man and the brute. This may appear like stating 
a truism, but it is necessary; for that very fact exhibits not 
only the immeasurable gulf between Man and the mere 
animal, but also the unaccountable circumstance that (if 
the Darwinian theory be correct) the course of Evolu- 
tion must have absolutely reversed the original Instinct, and 
have produced, in fact, in ourselves something which is 
declared to be “not ourselves!” The brute is totally unable 
to effect this subordination, for it has no sense of the respon- 
sibility which demands such a sacrifice ; the Man knows tbat 
such a sacrifice is demanded, and the more he strives to 
effect it, the more he is of a Man, while the more he yields to 
this lower nature, the more of a brute does he become. 
There is thus a certain common ground of Instinct and 
Intelligence; and all the evil and sin which unhappily so 
mar and disfigure the true (or higher) nature of Man may be 
referred to this possession of a common ground with animals, 
to an inordinate licence arising from a too weak resistance 
against the cravings of those purely animal propensities 
which may be classed under the two heads of the instincts 
of self-preservation (including nutrition) and of reproduc- 
tion. And these very evils are thus necessities of that com- 
munity of nature which we share with animals; for, like 
them, we must provide for the calls of a natural appetite for 
food and drink, and for self-protection against enemies ; 
and, like them, we are subject to the sting8 of sensual affec- 
tions, arising from the cestrus of the sexual or reproductive 
organs, 
But beyond this, what remains of common ground 
between the instinct of the animal and the Intelligence of a 
Man, which is thus far merely corporeal, and dependent upon 
purely terrestrial influences? Both animals and Man are 
possessed of a natural affection for the offspring (or otopy?), 
while the avtuctopyy) of the animal is provided against in 
Man by the corrections of the intellectual and moral faculties, 
in other words by reason and responsibility. But the mere 
unreasoning natural affection of animals is only a phase of 
the reproductive instinct; and the courage, devotion, and 
self-sacrifice of the animal exhibited in the protection of its 
young are but necessary appendages, as it were, or acces- 
sories, in the higher races, of that one great and comprehen- 
sive instinct by the instrumentality of which the race is kept 
