_Self-consciousness, Individuality, Abstraction, General Ideas, &c._—It would be useless to attempt discussing these high faculties, which, according to several recent writers, make the sole and complete distinction between man and the brutes, for hardly two authors agree in their definitions. Such faculties could not have been fully developed in man until his mental powers had advanced to a high standard, and this implies the use of a perfect language. No one supposes that one of the lower animals reflects whence he comes or whither he goes,—what is death or what is life, and so forth. But can we feel sure that an old dog with an excellent memory and some power of imagination, as shewn by his dreams, never reflects on his past pleasures in the chase? and this would be a form of self-consciousness. On the other hand, as Büchner[92] has remarked, how little can the hard-worked wife of a degraded Australian savage, who uses hardly any abstract words and cannot count above four, exert her self-consciousness, or reflect on the nature of her own existence. That animals retain their mental individuality is unquestionable. When my voice awakened a train of old associations in the mind of the above-mentioned dog, he must have retained his mental individuality, although every atom of his brain had probably undergone change more than once during the interval of five years. This dog might have brought forward the argument lately advanced to crush all evolutionists, and said, “I abide amid all mental moods and all material changes.... The teaching that atoms leave their impressions as legacies to other atoms falling into the places they have vacated is contradictory of the utterance of consciousness, and is therefore false; but it is the teaching necessitated by evolutionism, consequently the hypothesis is a false one.”[93]