312 
been no possible consciousness of the idea of self) , are shadows 
of the higher things which the human mind can discern but 
“ not the very image of the things.” There is that m man which 
recognizes what has no definition, and is incapable ot 
doty 6 is iae itte analysis. For “ Duty,” as such, is altogether distinct 
distinct. from i ntereP t, it is above all desire, or affection, 
or utility. It is that which has our reverent homage as 
supremely right for ever. Yes, Duty is a law above us, as well 
as within us. It has an awfulness that we cannot outrage 
without being troubled, and yet a tenderness that reaches to 
the Divine, and calms and consoles the heart, like the thought 
of God 
We must be forgiven then if we speak out as plainly here 
as those on the other side ; and confess that in the suggestion 
that this awful sense of Duty in the human soul is evolved 
gradually out of the emotional aptitudes of dogs and apes, 
there is a terrible profanity — a profanity to human nature itselt, 
and a breaking faith with all the greatest facts of our being. 
XXVIII. It will be seen that we have wholly passed over 
all the facts and speculations in Mr. Darwin s hook 
tio“ 6le £ as to “Sexual Selection,” and its laws. This is not 
moral aspect. Q , j K . cauge we sometimes recoil very deeply irom 
the tone of this part— and it is the largest part— of Mr. Darwin s 
book, large enough for separate treatment deontologically; 
but also because our examination of the general drift of the 
whole excuses us from dwelling on all the subdivisions, when m 
principle all are alike. In this department of thesubject (as 
in the rest) we are content t.o know that nothing in zoology, 
or physiology, confirms the supposition of species morally 
rising to higher species by selection; and we read with 
profound amazement, in connection with this subject, 
and when we consider its Moral aspect, the suggestion of a 
further improvement of our own race by ascertaining, Py 
an easy method, whether or not consanguineous marriages 
are injurious to man.” We are not sure that we here under- 
stand Mr. Darwin ; nor in another passage m the same page 
in which he says : “ There should be open competition tor 
all men ; and the most able should not be prevented by laws 
or customs from succeeding best, and rearing tbe larges 
number of offspring” (ii. p. 403). 
We prefer then to conclude this part of our subject with a 
sentence of a kind which we better understand :— A moral 
being is one who is capable of comparing his past and future 
actions and motives : of approving of some and disapproving 
of others: and the fact that man is the one being who with 
certainty can be thus designated, makes the greatest of all 
