Above all things we must settle what we are really to understand by the mind of the higher quadrupeds as distinguished from the human mind. What is there lacking in these animal minds to make them human? And what do they possess, or what are they, that they should claim equal birth with man? How much obscurity there is in these matters among the best animal psychologists is seen when, for instance, we compare the assertions of Romanes with those of Lloyd Morgan. While the former sets up a natural genesis of the human mind from animal mind as being indisputable and as not being thinkable in any other way, the latter, his greatest admirer, says, “Believing, as I do, that conception is beyond the power of my favourite and clever dog, I am forced to believe that his mind differs generically from my own.”(44) Undoubtedly by “generically” is meant, according to his genus or his genesis. But in spite of this, the same savant says in another place, that he cannot allow that there is a difference _in kind_, that is _in genere_, between the human mind and the mind of a dog. If men would only define their words, such contradictions would in time become impossible. What men and animals have in common is the Self, and this so-called Self consists first of all in perception. This perception belongs, as has been said, to those things which are given us, and not to those which can be explained. It is a property of the eternal Self, as of light, to shine, to illumine itself, that is, to know. Its knowing is its being, and its being is its knowing, or its self-consciousness. If we take the Self as we find it, not merely in itself, but embodied, we must attribute to it, besides its own self-consciousness, a consciousness of the conditions of the body; but of course we must not imagine that we can make this embodiment in any way conceivable to us. It _is_ so—that is all that we can say, just as in an earlier consideration of the embodiment and multiplication of the eternal Logos we had to accept this as a datum, without being able to come any nearer to the fact by conceptions, or even by mere analogies. This is where the task of the psychologist begins. Grant the self-consciousness of the individual, although still very obscure; grant the sentient perception; everything else that we call mind is the result of a development, which we must follow historically in order to understand that it could not come about in any other way. But where are the facts, where the monuments, where the trustworthy documents, from which we can draw our knowledge of this wonderful development?