CHAPTER III

COMPARISON OF THE MENTAL POWERS OF MAN AND THE LOWER ANIMALS

The difference in mental power between the highest ape and the lowest savage, immense-Certain instincts in common-The emotionsCuriosity-Imitation-Attention - Memory - Imagination-ReasonProgressive improvement-Tools and weapons used by animals— Abstraction, self-consciousness-Language-Sense of beauty-Belief in God, spiritual agencies, superstitions

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E have seen in the last two chapters that man bears in his bodily structure clear traces of his descent from some lower form; but it may be urged that, as man differs so greatly in his mental power from all other animals, there must be some error in this conclusion. No doubt the difference in this respect is enormous, even if we compare the mind of one of the lowest savages, who has no words to express any number higher than four, and who uses hardly any abstract terms for common objects or for the affections,' with that of the most highly organized ape. The difference would, no doubt, still remain immense, even if one of the higher apes had been improved or civilized as much as a dog has been in comparison with its parent-form, the wolf or jackal. The Fuegians rank among the lowest barbarians; but I was continually struck with surprise how closely the three natives on board H.M.S. "Beagle," who had lived some years in England, and could talk a little English, resembled us in disposition and in most of our mental faculties. If no organic being excepting man had possessed any mental power, or if his powers had been of

1 See the evidence on those points, as given by Lubbock, "Prehistoric Times," p. 354, etc.

a wholly different nature from those of the lower animals, th then we should never have been able to convince ourselves that our high faculties had been gradually developed. But it can be shown that there is no fundamental difference of this kind. We must also admit that there is a much wider interval in mental power between one of the lowest fishes, as a lamprey or lancelet, and one of the higher apes, than between an ape and man; yet this interval is filled up by numberless gradations.

Nor is the difference slight in moral disposition between a barbarian, such as the man described by the old navigator Byron, who dashed his child on the rocks for dropping a basket of sea-urchins, and a Howard or Clarkson; and in intellect, between a savage who uses hardly any abstract terms and a Newton or Shakespeare. Differences of this kind between the highest men of the highest races and the lowest savages are connected by the finest gradations. Therefore it is possible that they might pass and be developed into each other.

My object in this chapter is to show that there is no fundamental difference between man and the higher mam mals in their mental faculties. Each division of the subject might have been extended into a separate essay, but must here be treated briefly. As no classification of the mental powers has been universally accepted, I shall arrange my remarks in the order most convenient for my purpose; and will select those facts which have struck me most, with the hope that they may produce some effect on the reader.

With respect to animals very low in the scale, I shall give some additional facts under Sexual Selection, showing that their mental powers are much higher than might have been expected. The variability of the faculties in the indi. viduals of the same species is an important point for us, and some few illustrations will here be given. But it would be superfluous to enter into many details on this head, for I have found, on frequent inquiry, that it is the unanimous opinion of all those who have long attended to animals of

many kinds, including birds, that the individuals differ greatly in every mental characteristic. In what manner the mental powers were first developed in the lowest organisms is as hopeless an inquiry as how life itself first originated. These are problems for the distant future, if they are ever to be solved by man.

As man possesses the same senses as the lower animals, his fundamental intuitions must be the same. Man has also some few instincts in common, as that of self-preservation, sexual love, the love of the mother for her new-born offspring, the desire possessed by the latter to suck, and so forth. But man, perhaps, has somewhat fewer instincts than those possessed by the animals which come next to him in the series. The orang in the Eastern islands, and the chimpanzee in Africa, build platforms on which they sleep; and, as both species follow the same habit, it might be argued that this was due to instinct, but we cannot feel sure that it is not the result of both animals having similar wants, and possessing similar powers of reasoning. These apes, as we may assume, avoid the many poisonous fruits of the tropics, and man has no such knowledge; but as our domestic animals, when taken to foreign lands, and wher first turned out in the spring, often eat poisonous herbs, which they afterward avoid, we cannot feel sure that t' apes do not learn from their own experience or from th of their parents what fruits to select. It is, however, certain, as we shall presently see, that apes have an instinctive dread of serpents, and probably of other dangerous animals.

The fewness and the comparative simplicity of the instincts in the higher animals are remarkable in contrast with those of the lower animals. Cuvier maintained that instinct and intelligence stand in an inverse ratio to each other; and some have thought that the intellectual faculties of the higher animals have been gradually developed from their instincts. But Pouchet, in an interesting essay, has

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2 "L'Instinct chez les Insectes, ""Revue des Deux Mondes," Feb., 1870,

p. 690.

shown that no such inverse ratio really exists. Those insects which possess the most wonderful instincts are certainly the most intelligent. In the vertebrate series, the least intelligent members, namely fishes and amphibians, do not possess complex instincts; and among mammals the animal most remarkable for its instincts, namely, the beaver, is highly intelligent, as will be admitted by every one who has read Mr. Morgan's excellent work.'

Although the first dawnings of intelligence, according to Mr. Herbert Spencer, have been developed through the multiplication and co-ordination of reflex actions, and although many of the simpler instincts graduate into reflex actions, and can hardly be distinguished from them, as in the case of young animals sucking, yet the more complex instincts seem to have originated independently of intelligence. I am, however, very far from wishing to deny that instinctive actions may lose their fixed and untaught character, and be replaced by others performed by the aid of the free will. On the other hand, some intelligent actions, after being performed during several generations, become converted into instincts and are inherited, as when birds on oceanic islands learn to avoid man. These actions may then be said to be degraded in character, for they are no longer performed through reason or from experience. But the greater number of the more complex instincts appear to have been gained in a wholly different manner, through the natural selection of variations of simpler instinctive actions. Such variations appear to arise from the same unknown causes acting on the cerebral organization which induce slight variations or individual differences in other parts of the body; and these variations, owing to our ignorance, are often said to arise spontaneously. We can, I think, come to no other conclusion with respect to the origin of the more complex instincts, when we reflect on the marvellous instincts of sterile worker-ants and bees, which

3 "The American Beaver and his Works," 1868.

4 "The Principles of Psychology," 2d edit., 1870, pp. 418-443. Descent-VOL. I.—5

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leave no offspring to inherit the effects of experience and of modified habits.

Although, as we learn from the above-mentioned insects and the beaver, a high degree of intelligence is certainly compatible with complex instincts, and although actions, at first learned voluntarily, can soon through habit be performed with the quickness and certainty of a reflex action, yet it is not improbable that there is a certain amount of interference between the development of free intelligence and of instinct-which latter implies some inherited modification of the brain. Little is known about the functions of the brain, but we can perceive that as the intellectual powers become highly developed, the various parts of the brain must be connected by very intricate channels of the freest intercommunication; and as a consequence, each separate part would perhaps tend to be less well fitted to answer to particular sensations or associations in a definite and inherited-that is instinctive manner. There seems even to exist some relation between a low degree of intelligence and a strong tendency to the formation of fixed, though not in. herited habits; for, as a sagacious physician remarked to me, persons who are slightly imbecile tend to act in everything by routine or habit, and they are rendered much happier if this is encouraged.

I have thought this digression worth giving, because we may easily underrate the mental powers of the higher animals, and especially of man, when we compare their actions founded on the memory of past events, on foresight, reason, and imagination, with exactly similar actions instinctively performed by the lower animals; in this latter case the capacity of performing such actions has been gained, step by step, through the variability of the mental organs and natural selection, without any conscious intelligence on the part of the animal during each successive generation. No doubt, as Mr. Wallace has argued, much

"Contributions to the Theory of Natural Selection," 1870, p. 212.