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We have sketched hastily the development of the human body. This portion of our history is marked by the successive dominance of higher and higher functions. It is a history treating of successive eras. There is first the period of the dominance of reproduction and digestion, purely vegetative functions, characteristics of the plant just as truly as of the animal. This period extends from the beginning of life up to the time when the annelid was the highest living form yet developed. But in insects and lower vertebrates another system has risen to dominance. This is muscle. The vertebrate no longer devotes all, or the larger part, of its income to digestion and reproduction. If it did, it would degenerate or disappear. The stomach and intestine are improved, but only that they may furnish more abundant nutriment for building and supporting more powerful muscles better arranged. The history of vertebrates is a record of the struggle for supremacy between successive groups of continually greater and better applied muscular power. Here strength and activity seem to be the goal of animal development, and the prize falls to the strongest or most agile. The earth is peopled by huge reptiles, or mammals of enormous strength, and by

birds of exceeding swiftness. This portion of our history covers the era of muscular activity.

But these huge brutes are mostly doomed to extinction, and the bird fails of supremacy in the animal kingdom. "The race is not to the swift, nor the battle to the strong." All the time another system has been slowly developing. The complicated nervous system has required ages for its construction and arrangement. Only in the highest mammals does the brain assert its right to supremacy. But once established on its throne the brain reigns supreme; its right is challenged by no other organ. The possibilities of all the other organs, as supreme rulers, have been exhausted. Each one has been thoroughly tested, and its inadequacy proven beyond doubt by actual experiment. These formerly supreme lower organs must serve the higher. The age of man's existence on the globe is, and must remain, the era of mind. For the mind alone has an inexhaustible store of possibilities.

The development of all these systems is simultaneous. From the very beginning all the functions have been represented, all the systems have been gradually advancing. Hydra has a nervous system just as really as man. It has no brain, but it has the potentiality and promise of one, and is taking the necessary steps toward its attainment. But while the development of all is simultaneous, their culmination and supremacy is successive, first stomach and muscle, then brain and mind. That was not first which is spiritual, but that which is natural; and afterward that which is spiritual. But now that the mind has once become supreme, man must live and work chiefly for its higher development. Thus alone is progress possible.

But the word mind calls up before us a long list of powers. And the questions arise, Is one mode and line of mental action just as much the goal of man's development as another? Is man to cultivate the appetite for food and sense gratification just as much as the hunger for righteousness? Or is appetite in the mind like digestion in the body, a function, necessary indeed and once dominant, but no longer fitted for supreme control? Is there in the development of the mental powers or functions just as really a sequence of dominance as in that of the bodily functions? Are there older and lower powers and modes of action, which, though once supreme, must now be rigidly kept down in their proper lower place? Are there lower motives, for which the very laws of evolution forbid us to live, just as truly as they forbid a man's living for stomach or brute strength instead of brain and mind? Are these lower powers merely the foundation on which the higher motives and powers are to rise in their transcendent glory? This is the question which we now must face, and it is of vital importance.

We have come to one of the most important and difficult subjects of zoology. Let us distinctly recognize that it is not our task to explain the origin of mind, or even of a single mental faculty. I shall take for granted what many of you will not admit, that the germs of all man's highest mental powers are present undeveloped in the mind, if you will call it so, of the amoeba. The limits of this course of lectures have required us to choose between alternatives, either to attempt to prove the truth of the theory of evolution, or taking this for granted, to attempt to find its bearings on our our moral and religious beliefs. I have

chosen the latter course, and here, as elsewhere, will abide by it. I should not have followed such a course if I did not thoroughly believe that man also, in mind as well as body, is the product of evolution. But this is no reason for your accepting these views. You are asked only to judge impartially of the tendencies of the theory. We take for granted, I repeat, that all man's mental faculties are germinally, potentially, present in protoplasm; we seek the history of their development.

We must remember, further, that the science of animal or comparative psychology is yet in its infancy. Even reliable facts are only slowly being sifted and recorded in sufficient numbers to make deductions at all safe. And even of these facts different writers give very different explanations. As Mr. Romanes has well said, "All our knowledge of mental faculties, other than our own, really consists of an inferential interpretation of bodily activities-this interpretation being founded on our subjective knowledge of our own mental activities. By inference we project, as it were, the human pattern of our own mental chromograph on what is to us the otherwise blank screen of another mind." The value and clearness of our inferences will be proportional to the similarity of the animal to ourselves. Thus we can educate many of our higher mammals by a system of rewards and punishments, and we seem therefore to have good reason to believe that fear and joy, anger and desire, certain powers of perception and inference, are in their minds similar to our own. But fear in a fish is certainly a much dimmer apprehension of danger than in us, even if it deserves the name of apprehension. And the mental state which we call "alarm" in a fly or any lower animal is

very difficult to clearly imagine or at all express in terms of our own mind.

Some investigators have made the mistake of projecting into the animal mind all our emotions and complicated trains of thought. Thus Schwammerdam apparently credits the snail with remorse for the commission of excesses. Others go to the other extreme and make animals hardly more than mindless automata. We are warned, therefore, by our very mode of study, to be cautious, not too absolutely sure of our results, nor indignant at others who may take a very different view. And yet by moving cautiously and accepting only what seems fairly clear and evident we may arrive at very valuable and tolerably sure results.

The human mind, and the animal mind apparently, manifests itself in three states or functions. These are intelligence, the realm of knowledge; susceptibility, the realm or state of feelings or emotions; will, the power or state of choice. Let us trace first the development of intelligence or the intellect in the animal. Let us try to discover what kinds of knowledge are successively attained and the mode and sequence of their attainment. Hydra appears to be conscious of its food. It recognizes it partially by touch, perhaps also by feeling the waves caused by its approach. It seems also to recognize food at a little distance by a power comparable to our sense of smell. Stronger impacts cause it to contract. It neither sees nor hears; it probably does little or no thinking. Its knowledge is therefore limited to the recognition of objects either in contact with, or but slightly removed from, itself. And its recognition of the objects is very dim and incomplete, obtained through the sense of touch and smell.

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