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soon as he saw his friend in peril, he rushed to the rescue, and by screams and bites so distracted the baboon that the man was able to escape, after, as the surgeon thought, running great risk of his life.

Besides love and sympathy, animals exhibit other qualities connected with the social instincts, which in us would be called moral; and I agree with Agassiz that dogs possess something very like a conscience.

With mankind, selfishness, experience, and Page 107. imitation, probably add, as Mr. Bain has shown, to the power of sympathy; for we are led by the hope of receiving good in return to perform acts of sympathetic kindness to others; and sympathy is much strengthened by habit. In however complex a manner this feeling may have originated, as it is one of high importance to all those animals which aid and defend one another, it will have been increased through natural selection; for those communities which included the greatest number of the most sympathetic members would flourish best and rear the greatest number of offspring.

It is, however, impossible to decide in many cases whether certain social instincts have been acquired through natural selection, or are the indirect result of other instincts and faculties, such as sympathy, reason, experience, and a tendency to imitation; or, again, whether they are simply the result of long-continued habit. So remarkable an instinct as the placing sentinels to warn the community of danger can hardly have been the indirect result of any of these faculties; it must, therefore, have been directly acquired. On the other hand, the habit followed by the males of some social animals of defending the community, and of attacking their enemies or their prey in concert, may perhaps have

originated from mutual sympathy; but courage, and in most cases strength, must have been previously acquired, probably through natural selection.

Page 109.

THE LOVE OF APPROBATION.

Although man has no special instincts to tell him how to aid his fellow-men, he still has the impulse, and with his improved intellectual faculties would naturally be much guided in this respect by reason and experience. Instinctive sympathy would also cause him to value highly the approbation of his fellows; for, as Mr. Bain has clearly shown, the love of praise and the strong feeling of glory, and the still stronger horror of scorn and infamy, "are due to the workings of sympathy." Consequently, man would be influenced in the highest degree by the wishes, approbation, and blame of his fellow-men, as expressed by their gestures and language. Thus the social instincts, which must have been acquired by man in a very rude state, and probably even by his early ape-like progenitors, still give the impulse to some of his best actions; but his actions are in a higher degree determined by the expressed wishes and judgment of his fellow-men, and unfortunately very often by his own strong selfish desires. But as love, sympathy, and self-command become strengthened by habit, and as the power of reasoning becomes clearer, so that man can value justly the judgments of his fellows, he will feel himself impelled, apart from any transitory pleasure or pain, to certain lines of conduct. He might then declare -not that any barbarian or uncultivated man could thus think I am the supreme judge of my own conduct, and, in the words of Kant, I will not in my own person violate the dignity of humanity.

FELLOW-FEELING FOR OUR FELLOW-ANIMALS.

Sympathy beyond the confines of man, Page 123. that is, humanity to the lower animals, seems to be one of the latest moral acquisitions. It is apparently unfelt by savages, except toward their pets. How little the old Romans knew of it is shown by their abhorrent gladiatorial exhibitions. The very idea of humanity, as far as I could observe, was new to most of the Gauchos of the Pampas. This virtue, one of the noblest with which man is endowed, seems to arise incidentally from our sympathies becoming more tender and more widely diffused, until they are extended to all sentient beings. As soon as this virtue is honored and practiced by some few men, it spreads through instruction and example to the young, and eventually becomes incorporated in public opinion.

The highest possible stage in moral culture is when we recognize that we ought to control our thoughts, and "not even in inmost thought to think again the sins that made the past so pleasant to us." Whatever makes any bad action familiar to the mind renders its performance by so much the easier. As Marcus Aurelius long ago said: "Such as are thy habitual thoughts, such also will be the character of thy mind; for the soul is dyed by the thoughts."

Page 125.

Looking to future generations, there is no cause to fear that the social instincts will grow weaker, and we may expect that virtuous habits will grow stronger, becoming perhaps fixed by inheritance. In this case the struggle between our higher and lower impulses will be less severe, and virtue will be triumphant.

DEVELOPMENT OF THE GOLDEN RULE.

There can be no doubt that the difference Page 125. between the mind of the lowest man and that of the highest animal is immense. An anthropomorphous ape, if he could take a dispassionate view of his own case, would admit that though he could form an artful plan to plunder a garden, though he could use stones for fighting or for breaking open nuts, yet that the thought of fashioning a stone into a tool was quite beyond his scope. Still less, as he would admit, could he follow out a train of metaphysical reasoning, or solve a mathematical problem, or reflect on God, or admire a grand natural scene. Some apes, however, would probably declare that they could and did admire the beauty of the colored skin and fur of their partners in marriage. They would admit that, though they could make other apes understand by cries some of their perceptions and simpler wants, the notion of expressing definite ideas by definite sounds had. never crossed their minds. They might insist that they were ready to aid their fellow-apes of the same troop in many ways, to risk their lives for them, and to take charge of their orphans; but they would be forced to acknowledge that disinterested love for all living creatures, the most noble attribute of man, was quite beyond their comprehension.

Nevertheless, the difference in mind between man and the higher animals, great as it is, certainly is one of degree and not of kind. We have seen that the senses and intuitions, the various emotions and faculties, such as love, memory, attention, curiosity, imitation, reason, etc., of which man boasts, may be found in an incipient, or even sometimes in a well-developed condition, in the lower animals. They are also capable of some inherited im

provement, as we see in the domestic dog compared with the wolf or jackal. If it could be proved that certain high mental powers, such as the formation of general concepts, self-consciousness, etc., were absolutely peculiar to man, which seems extremely doubtful, it is not improbable that these qualities are merely the incidental results of other highly-advanced intellectual faculties ; and these again mainly the result of the continued use of a perfect language. At what age does the new-born infant possess the power of abstraction, or become selfconscious, and reflect on its own existence? We can not answer; nor can we answer in regard to the ascending organic scale. The half-art, half-instinct of language still bears the stamp of its gradual evolution. The ennobling belief in God is not universal with man; and the belief in spiritual agencies naturally follows from other mental powers. The moral sense perhaps affords the best and highest distinction between man and the lower animals; but I need say nothing on this head, as I have so lately endeavored to show that the social instincts-the prime principle of man's moral constitution-with the aid of active intellectual powers and the effects of habit, naturally lead to the golden rule, "As ye would that men should do to you, do ye to them likewise"; and this lies at the foundation of morality.

Descent of Man, page 112.

REGRET PECULIAR TO MAN, AND WHY.

Why does man regret, even though trying to banish such regret, that he has followed the one natural impulse rather than the other? and why does he further feel that he ought to regret his conduct? Man in this respect differs profoundly from the lower animals. Nevertheless we can, I think, see

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