[Footnote 3: _Religion in the Lower Animals_. We cannot fail to recognise in the more highly developed of our domestic animals (especially in dogs, horses, and elephants) some first beginnings of those higher brain-functions which we designate as reason and consciousness, religion and morality; they differ only in degree, not in kind, from the corresponding mental activities of the lowest human races. If, like the dogs, the apes, and especially the anthropoids, had been for thousands of years domesticated and brought up in close relation with civilised man, the similarity of their mental activities to those of man would undoubtedly have been much more striking than it is. The apparently deep gulf which separates man from these most highly-developed mammals "is mainly founded on the fact that in man several conspicuous attributes are united, which in the other animals occur only separately, viz. (1) The higher degree of differentiation of the larynx (speech), (2) brain (mind), and (3) extremities; and (4) the upright posture. It is merely the happy combination of these important animal organs and functions at a higher stage of evolution that raises the majority of mankind so far above all lower animals" (_General Morphology_, 1866, vol. ii. p. 430).] [Footnote 4: _Inheritance of Acquired Characters_. As the controversy on this important question is still unsettled, special attention may here be called to the valuable data for arriving at a decision which are afforded precisely by the development of instincts among the higher animals, and of speech and reason in man. "The inheritance of characters acquired during the life of the individual, is an indispensable axiom of the monistic doctrine of evolution." "Those who, with Weismann and Galton, deny this, entirely exclude thereby the possibility of any formative influence of the outer world upon organic form" (_Anthropogenie_, 4th ed., pp. xxiii., 836; see, further, the works there referred to of Eimer, Weismann, Ray-Lankester, etc.; also Ludwig Wilser's _Die Vererbung der geistigen Eigenschaften_, Heidelberg, 1892).] [Footnote 5: _Theosophical System of Nature_. Of all the modern attempts of dualistic philosophy to establish the knowledge of nature on a theological basis (that of Christian monotheism), the _Essay on Classification_ of Louis Agassiz is by far the most important,--in strictness, indeed, is the only one worthy of mention. (On this see my _Natural History of Creation_, Lect. III., also "Aims and Methods of the Modern Embryology," 1875, _Jena Zeitschr. für Naturw., Bd. x., Supplement_.)]