The very term "evolution" implies the development of something that was at first involved, or essentially infolded, in that in which evolution began. In man there are attributes and faculties not shown by lower orders. Evolution, seeking to be consistent, answers: "It is true that faculties cannot be evolved out of a thing unless they exist in a crude and undeveloped state in that thing, but these higher faculties _do exist_ in the lower orders, potentially, or in a germ form and are developed and become operative only in the higher forms of life." Evolutionists do not shrink from this application of their theory to the human mind. The attributes of a Shakespeare and the moral nature of a Paul were, essentially or potentially (capable of development), in the star fish and the jelly fish. The difference is not one of kind but of development and degree. Man has these faculties developed, the animals have them undeveloped. In the _"Life and Letters of Charles Darwin,"_ published by his son, is a letter from Mr. Darwin to W. Graham, written in 1881, from which I quote the following: "I have no practice in abstract reasoning, and I may be all astray. Nevertheless, you have expressed my inward conviction, though far more vividly and clearly than I could have done. But then, with me, the horrid doubt always arises _whether the convictions of man's mind, which has been developed from the lower animals, are of any value, or are at all trustworthy."_ Again he says (p. 528), in another letter written to Sir C. Lyell: "Grant a simple archetypal creature, like the mud-fish or lepidosiren (mud eel) with five senses and some vestige of mind, and I believe natural selection will account for the production of every vertebrate animal, including, of course, man." Observe that this language is very definite. It says that the mind of man, with all its wonderful attributes and faculties, was evolved from the mind of the lower animals--and he goes as low as the mud-fish and the eel that live in the slime of the swamps. Now, whoever wishes to believe such a preposterous assumption can do so. He is able to believe almost anything, and to disbelieve everything. Mr. Darwin himself says he looks upon man's convictions as of no value, because they are the convictions of a mind derived from the mind of lower animals; nor can one blame him for being skeptical. Our point, however, is that there is such a tremendous difference between the intellectual and moral faculties of man and the barely instinctive impulses of the lower creatures, that no one can see any connection between the two, unless there is some serious defect in his own mental or moral perceptions. Every instinct and conviction of the human mind rises in indignant repudiation of the theory of man's descent.