We see, then, that with the advent of Man there had come into existence a being in whom that subtle force we term _mind_ became of far more importance than mere bodily structure. Though with a naked and unprotected body, _this_ gave him clothing against the varied inclemencies of the seasons. Though unable to compete with the deer in swiftness or with the wild bull in strength, _this_ gave him weapons with which to capture or overcome both. Though less capable than most other animals of living on the herbs and the fruits that unaided Nature supplies, this wonderful faculty taught him to govern and direct Nature to his own benefit, and compelled her to produce food for him almost where and when he pleased. From the moment when the first skin was used as a covering, when the first rude spear was formed to assist him in the chase, when fire was first used to cook his food, when the first seed was sown or shoot planted, a grand revolution was effected in Nature—a revolution which in all previous ages of the earth's history had had no parallel. A being had arisen who was no longer subject to bodily change with changes of the physical universe—a being who was in some degree superior to Nature, inasmuch as he knew how to control and regulate her action, and could keep himself in harmony with her, not through any change in his body, but by means of his vast superiority in mind. * * * * * The view above expounded of the transference of the action of natural selection from the bodily structure to the mind of early man was my first original modification of that theory, having been communicated to the _Anthropological Review_ in 1864. It received the approval both of Darwin himself and of Herbert Spencer, and I am not aware that anyone has shown any flaw in the reasoning by which it is established. It is certainly of high importance, since if true it renders impossible any important change in the external form of mankind, while it serves as an explanation of the complete identity of specific type of the three great races of man—the Caucasian or white, the Mongolian or yellow, and the Negroid or black—in every essential of human form and structure, while in their best examples they approach very nearly to the same ideal of symmetry and of beauty. Yet so little attention has been given to this view that most popular and even some scientific writers take it for granted that no such difference exists between man and the lower animals. They assume that we are destined to have our bodies modified in the remote future in some unknown way, and that the idea that there is anything approaching final perfection in the human form is a mere figment of the imagination.