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last of them, that on The Limits of Natural Selection as Applied to Maun. 
In this, to briefly summarise his argument, he shows, first, that the brain of 
savage man, including the remains of pre-historic races, is very much larger 
than it need be. In fact, so little difference is there between the size of the 
brain among the various races of men, that we might almost doubt whether 
the size of the brain is in any direct way an index of mental power, had we 
not the most conclusive evidence that it is so in the fact that, whenever an 
adult male European has a skull less than nineteen inches in circumference, 
or has less than sixty-five cubic inches of brain, he is invariably idiotic. 
Now, if we compare the brains of men and of anthropoid apes, it is found 
that if the brain or skull capacity in the latter is represented by ten, the pro- 
portion for savage man is twenty-six, and for civilised man thirty-two. Here 
is a great gap which requires many missing links to fill it up and unite the 
ends, and there is nota trace or hint of one. If man’s brain is three times 
that of the animal nearest to him, how could the one be developed from the 
other? Where are the intermediate stages? Nature does not advance by 
leaps. .But that is not all the difficulty, nor even the chief part of it. 
Natural selection can only account for the development of organs and 
powers that are useful and that are wanted and brought into action. Now, 
the brain of the savage, present or pre-historic, is almost entirely unused ; 
he does not want the skull capacity that he possesses. To exercise the 
faculties and feelings of civilised man would be injurious to him, since they 
would to some extent interfere with the supremacy of those perceptive and 
animal faculties on which his very existence depends in the severe struggle 
for life he has to carry on against nature and his fellow-man. Natural 
selection, evolution, and development can only explain the existence of any 
organs by slow advance through use, benefit, and necessity ; how, then, can 
they explain the large unused brain capacity of the savage? Here the theory 
wholly fails, in fact, demands another cause—calls for Him who “ breathed 
into man’s nostrils the breath of life, and man became a living soul.” Mr. 
Wallace pursues the same line of argument with regard to the absence of 
hairy covering in man, his erect position in walking, the marvellous power of 
his hands. None of these things were useful to man in his supposed 
primitive state, and therefore could not have been developed. All these are 
inexplicable on the theories of natural selection, evolution, and development ; 
in fact, they are contradictions to it. He also discusses briefly the 
difficulties, which I have elsewhere considered, of the origin of man’s moral 
sense and of any conscious existence ; and the conclusion arrived at by this 
strictest scientific argument is that this theory (of Darwin’s) “has the 
disadvantage of requiring the intervention of some distinct individual 
intelligence to aid in the production of what we can hardly avoid considering 
as the ultimate aim and outcome of all organised existence—intellectual, 
ever-advancing, spiritual man. It, therefore, implies that the great laws 
which govern the material universe were insufficient for his production, 
unless we consider that the controlling action of such higher intelligence is a 
