INSTINCT AND REASON. 103 
endowments in a more or less elementary form in proportion 
to their elevation in the mental scale. But the grand dis- 
tinction between the animal and the Man lies in the facts 
that, lst, these endowments are innate in the animal, but not 
in Man; 2nd, that in the case of these higher endow- 
ments, more or less common to both, there exists a wide, 
unbridged gap between the mode of their exercise, as 
exhibited respectively by the animal and by Man; and 3rd, 
that above these are all the higher and truely intellectual 
faculties, viz., those of relation and reflection, which charac- 
terise Man, but are entirely absent in the animal. 
But what, it may be asked, is the explanation of the 
existence of even these higher endowments of animals? 
I would reply that tke organic relationship in which 
animals stand to Man and their terrestrial environment 
equally necessitate the existence of some endowments 
(other than the propensities) in common with Man, which 
may subserve to their self-preservation by avoidance of 
danger, the acquisition of necessary food, and to repro- 
duction for the perpetuation of the species. Such en- 
dowments are, we see, common to Man and animals, but 
are developed in Man by teaching and example, while in 
animals they are acquired without these aids. 
Again, those of the sentiments which we have said to be 
possessed by animals are only so possessed by animals in a 
high condition of domestication, a condition which we do 
not believe to have been induced by any tribe or race of un- 
civilised or half-civilised Man, since the highest civilisation 
cannot effect it. No human power can, or has ever availed 
to, turn the ferocious instincts of the tiger or the wolf into 
the uniform benevolence and docility which we call the 
tameness of the cat or the dog. 
Further, animals stop as to their endowments at this 
point, whereas all the higher faculties, moral and intellectual, 
are peculiar to Man, to say nothing of the highest or 
spiritual faculties. These are different, not only in degree, 
from those endowments we have referred to as shared by 
animals, but they are distinct in kind, and could not possibly 
have been evolved from lower endowments of a_ totally 
different character. Ideality, wit, veneration, such as begets 
worship, to say nothing of the appreciation of colour and 
form (art), of number and order (mathematics), of time and 
tune (music), the general sympathy with, and admiration of, 
nature, ratiocination, which implies comparison and weighing 
of causes and their results, introspection, morality, as under- 
