between this sensibility and instinct, and the conscience, reason, and capability of civilization, which we find in man.

We need not deny or undervalue the discovery that certain higher and more advanced forms of vegetable and animal life developed themselves originally out of lower and more rudimentary forms, according to certain laws supposed to be ascertained by Mr. Darwin and others— struggle for existence, survival of the fittest, developement of resources under pressure of necessity, &c., &c.; but, carry back the series as far as you will, must not the earliest germ of vegetable and still more of animal life have been a new introduction into the system, which nothing that existed previously could have given rise to? Out of a piece of ore, out of a clod of earth, can you generate life? And

when we look at man, the differences that part him off from the lower animal creation are so trenchant and so significant, that one would think that those philosophers, who maintain that he is merely an animal, with animal, with its powers developed to the highest degree, can never have looked them full in the face, under the conviction that to do so would disturb their theory. These differences may be briefly stated as three. can speak; he can make improvements in his own condition, to which it is difficult to set limits; and he can worship.

Man

The first (and perhaps the most fundamental) of these differences Dr. Bateman has exhibited very ably and pointedly in the work which is now presented to the reader. He aims at illustrating the truth in "the grand old book," that "God

made man in his own image; in the image of God created he him;" and with this view he shows that (just as in the precinct of the Divine Nature the Word, or Second Person, represents the Father, and reveals the Father to the creatures, so) the word is man's distinguishing characteristic, represents him, is the great medium whereby he throws into other minds the thoughts conceived in his own. Language is unquestionably the great outcome of Reason; indeed it is the Reason, not indeed évôtáleros, (viewed as latent in the mind), but pоpopuòs, (expressing itself outwardly). Let it be considered how much classification there is even in the humblest sorts of language; how the mere use of an appellative, like gate, book, field, to denote a whole class of objects, is the result of a classification,

in order to arrive at which individual differences must be overlooked, and a general idea formed in the mind; how epithets denote qualities, and the idea of qualities is formed by the mental power of abstraction, which strips off from several objects some particular feature in which they agree―let this be considered, and it will be seen at once that Language is a popular philosophy, and surely (as such) entirely out of the reach of the lower animals, the most sagacious of which can never be supposed competent. to such mental processes as abstraction and generalization. Dr. Bateman shows, by describing an interesting case which came under his own notice at Paris, (P. 108) that mere phonetic mimicry is not language; there is no mind in it; it is a trick of the ear. The evidence which

he has amassed and advances to show that all men have the faculty of language (at least in the germ), and that no creatures but men have, seems to be thoroughly satisfactory and conclusive.

The present work being rather of a scientific than a general character, the author has chiefly exhibited the Reason in its most primary and pure operation, as giving birth to language, and has not gone on to consider it in its application to the life of man, and in the various reliefs of his present condition which it affords. This is the second difference which parts us off from the lower animals; and it is a difference quite capable of being appreciated by the most unscientific of minds. Brutes have never made the smallest approach towards civilization. Of arts, whether useful or ornamental,