With the exception of the last paragraph, my analysis, as already observed, will probably not be impugned by any living psychologist, either of the evolutionary or non-evolutionary schools; for, with the exception of this paragraph, I have purposely arranged my argument so as thus far to avoid debatable questions. And it will be observed that even this paragraph has really nothing to do with the issue which lies before us; seeing that the question with which it deals is concerned only with intellectual processes exclusively human. But now, after having thus fully prepared the way by a somewhat lengthy clearing of preliminary ground, we have to proceed to the question whether it is conceivable that the faculty of speech, with all the elaborate structure of ideation to which it has led, can have arisen by way of a natural genesis from the lower faculties of mind. As we have now seen, it is on all hands agreed that the one and only distinction between human and animal psychology consists in the former presenting this faculty which, otherwise stated, means, as we have likewise seen, the power of translating ideas into symbols, and using these symbols in the stead of ideas. This, I say, is the one distinction upon which all are agreed; the only question is as to whether it is a distinction of kind or of degree. Since the time when the ancient Greeks applied the same word to denote the faculty of language and the faculty of thought, the philosophical propriety of the identification has become more and more apparent. Obscured as the truth may have become for a time through the fogs of Realism, discussion of centuries has fully cleared the philosophical atmosphere so far as this matter is concerned. Hence, in these latter days, the only question here presented to the evolutionist is—Why has no mere brute ever learnt to communicate with its fellows? Why has man alone of animals been gifted with the Logos? To answer this question we must undertake a somewhat laborious investigation of the philosophy of Language. CHAPTER V. LANGUAGE. Etymologically the word Language means sign-making by means of the tongue, _i.e._ articulate speech. But in a wider sense the word is habitually used to designate sign-making in general, as when we speak of the “finger-language” of the deaf-and-dumb, the “language of flowers,” &c. Or, as Professor Broca says, “there are several kinds of language; every system of signs which gives expression to ideas in a manner more or less intelligible, more or less perfect, or more or less rapid, is a language in the general sense of the word. Thus speech, gesture, dactylology, writing both hieroglyphic and phonetic, are all so many kinds of language. There is, then, a general faculty of language which presides over all these modes of expression, and which may be defined—the faculty of establishing a constant relation between an idea and a sign, be this a sound, a gesture, a figure, or a drawing of any kind.”