_Further Deficiency._--Here many, perhaps most, who have reflected upon the matter at all, would place the dividing line between man and the brute, denying him the possession of reason and reflection, the higher intellectual powers, but allowing him the other faculties which man enjoys. We must go further, however, and exclude imagination from the list of brute faculties. Having no idea of the beautiful, nor any power of forming abstract conceptions, the _ideals_, according to which imagination shapes its creations, are wholly wanting, and imagination itself, the faculty of the ideal, must also be wanting. _The Power to perceive and remember._--But has the brute the power of perception and memory, the only two distinct remaining faculties of the human mind? If we distinguish, as we must, the physical from the strictly intellectual element, in perception by the senses, the capacity to receive impressions of sense, from the capacity to _understand_ and _know_ the object, as such, from which the impressions proceed, while we must admit the former, we should question the existence of the latter in the brute. To know or understand the objects of sense, to distinguish them as such, from each other, and from self as the perceiving subject, is an attribute of intelligence in its strict and proper sense, an attribute of mind. If the brute possesses it, he possesses as really a mind, though not of so high an order, as man. _The dividing Line._--Now it is just here that we are compelled to place the line of division between the brute and man, between instinct and intellect. The brute has senses, as man; in some respects, indeed, more perfect than his. Objects external make impressions upon his senses; his eye, his ear, his various organs of sense, respond to these impressions. In a word, he has sensations, and those sensations are accompanied, as all sensations in their nature are, and must be, with consciousness, that is, they are felt. But this does not necessarily involve what we understand by consciousness in its higher sense, or _self-consciousness_. The brute has, we believe, no knowledge of himself as such, no _self-consciousness_, properly speaking; does not distinguish between self as perceiving, and the object as perceived, has no conception of self as a separate existence distinct from the objects around him, has, strictly speaking, no ideas, no thoughts, no intelligent comprehension of objects about him; has _sensations_, but no _perceptions_ in the true sense of the word, since perception involves the distinction of subject and object, or self-consciousness. These distinctions are lost to the brute, blindly merged in the one simple consciousness of physical sensation. He feels, but does not think, does not understand. Sensation takes the place of understanding and reason with him. It is his guide. To the impressions thus received, his nature blindly responds, he knows not how or why. He is so