These comparisons should at least be so far useful as to disclose the confusion of thought, when, for instance, Mr. Romanes holds that it is not only comprehensible, but the conclusion is unavoidable, that the human mind has sprung from the minds of the higher quadrumana on the line of natural genesis. The human mind may mean every possible thing; the question therefore arises if he refers only to consciousness, or to understanding and reason. In the second place the human mind is not something subsisting by itself, but can only be the mind of an individual man. We cannot be too careful in these discussions—otherwise we only end by substituting bare abstractions for concrete things. We do not know the human mind as anything concrete at all, only as an abstraction, and in that case only as the mind of one man, or of many men. How can it then be thought that my mind or the mind of Darwin sprang from the minds of the higher quadrumana. We may say such things, but what meaning can we attach to them? The same misconception exists here, if I am not mistaken, as in the statement, that the human body springs from the bodies of the higher quadrupeds—a misconception to which we have already referred. That has absolutely no sense if we only hold firmly, that every organised body was originally a cell, or originates in a cell, and that each cell, even in its most complicated, manifold, and perfect form, always is, and remains, an individual. It is useless therefore to talk of a descent of the human mind from the minds of the higher quadrupeds, for no intelligible meaning can be discovered in it; we should have to fall back on a miscarriage, and to set up this miscarriage as the mother of all men, and without a legitimate father. Such are the wanderings of a wrong method of thought, even if it struts about in kingly robes.