As for the relation which mind or soul in general bears to the material external world, most thinkers are of opinion now that the contrast formerly supposed to exist is one merely of view-point; that natural science considers all our experiences as external, while mental science studies them as wholly internal. _Are the Mental Faculties the Same in Man Everywhere?_—The lines thus clearly drawn between the human and the brute mind, we ask, do they hold good for the whole human species, of all races and degrees of culture? And has man in the past always possessed these faculties which have been thus attributed to him alone of all organised beings? To these inquiries I shall address myself. It is true, as I shall have many occasions to show hereafter, that in mental endowment tribes and races widely differ; but so do individuals of the same race, even of the same family; and in regard to many of these differences we can so accurately put our finger on what brings it about that we have but to alter conditions in order to alter endowments. The Fuegian savage is one of the worst specimens of the genus; but put him when young in an English school, and he will grow up an intelligent member of civilised society. However low man is, he can be instructed, improved, redeemed; and it is this most cheering fact which should encourage us in incessant labour for the degraded and the despised of humanity. There is another proof, strong, convincing, of the substantial sameness of the human mind throughout the species. This is Language, articulate speech. No tribe has ever been known in history or ethnography but had a language ample for its needs. The speechless man, _Homo alalus_, is a fiction of a philosopher. He never lived. Language, however, is the guarantor of thought in general terms. The words are the “associative symbols” of abstract ideas. Wherever men talk, they think in a solely human fashion. Philologists talk of “higher” or “lower” languages. The assertion has been made that some more than others favor abstract expressions. Such statements may be granted; but the fact remains that every word itself is the symbol of an abstraction, and only as such can it be rationally uttered. We can trace language back to its pristine rudiments, to the form that it must have had among the hordes of the “old stone age,” cave-dwellers, naked savages. I have made such an attempt. But the essentials of speech as a vehicle of thought still remain; and though doubtless there was a period when articulate separated from inarticulate speech, that was during the morning twilight of man’s day on earth, when he as yet scarcely merited the name of man.