theory that just where it should find facts in animal history for its support, they are not there! He himself admits that if you believe in a tolerably full showing of animal history in the geological records of our globe, you must disbelieve his system.[12] He needs quite another geological record for his proofs. 3. His argument is essentially _materialistic_. In his reasonings and assumptions, all there is of mind in man or any animal is _of the_ brain and the nervous organism. All animals have wants and are moved by a sense of want to supply them. This begets self-originated activity, and this activity involves thought――yet only as a function of the material brain. Most of the animals are social by nature: hence another member in this family of wants and enjoyments, begetting another class of impulses and activities. But whether it be man or monkey, dog or kitten, these activities and these plans and thoughts underlying them, come of the nervous organism, of which the brain is the center. On his theory and in his words (Origin of Species, pp. 93, 94) “the moral sense is fundamentally identical with the social instinct.” Hence it becomes the burden of his argument that the brain in man and in monkey is homologous――almost perfectly the same in shape, in quality, and in its bony incasement. He seems to be quite unaware that there may be something in the human brain that a twelve-inch rule will not measure, nor the nicest made scales weigh, nor the sharpest chemical tests discern. It seems never to have occurred to him that even if the brain of man and of monkey weighed in the same notch, fitted into the same cast, responded alike to the same chemical tests (which, however, is a good way from being the case), yet there might be material qualities in the human brain too subtle and ethereal to be appreciable under any known physical test; and much more still might be a spirit inhabiting the human brain and working through it which the monkey has not. “That the breath of the Almighty hath given to man understanding” is a fact higher than the range of Darwin’s philosophy. The _prima facie_ probability thence arising that God would fit up a special material organism for the one only mind made in his own image seems to have entirely escaped Mr. Darwin’s notice. The record by Moses on this point――that God created man by a special act, entirely independent of all other forms of life, vegetable or animal, commends itself to the good sense of most men as more than probable, as indeed supremely rational and unquestionably true.