at group), man alone has a
perfect brain. By this we mean the physiologically and structurally
perfect brain. It is present even in the lowest man--present in the
negro or the Australian Bushman as in the civilized American; and absent
in all living beings below man--absent in the ape or the elephant as
truly as in the lowest mammals, the kangaroo or the duckbill. Its sign
is _language,_ capacity of _progress, culture_. All healthy human
brains are structurally perfect; the highest brute brains are
structurally imperfect. The least cultivated human being is susceptible
of culture; a savage not only possesses the endowment of language but
may be educated to appreciate the art of a Raphael or a Shakespeare. The
brains of all other living beings are circumscribed by instinct, which
never progresses. The perfect brain thus introduces another impassable
biological barrier dividing the world of life.

However, the derivation of man from brute ancestry is attended by
another and even greater difficulty. The brain, after all, is but an
organ, it is the organ of _Mind_. Man possesses faculties of intellect
(reason, imagination, the artistic faculties, etc.) and, above all, a
moral nature, which raises him far above the brute. These faculties
could not possibly have been developed by means of forces resident in
matter or by means of the laws which are made to account for the
physical universe.

The very term "evolution" implies the development of something that was
at first involved, or essentially infolded, in that in which evolution
began. In man there are attributes and faculties not shown by lower
orders. Evolution, seeking to be consistent, answers: "It is true that
faculties cannot be evolved out of a thing unless they exist in a crude
and undeveloped state in that thing, but these higher faculties _do
exist_ in the lower orders, potentially, or in a germ form and are
developed and become operative only in the higher forms of life."

Evolutionists do not shrink from this application of their theory to the
human mind. The attributes of a Shakespeare and the moral nature of a
Paul were, essentially or potentially (capable of development), in the
star fish and the jelly fish. The difference is not one of kind but of
development and degree. Man has these faculties developed, the animals
have them undeveloped. In the _"Life and Letters of Charles Darwin,"_
published by his son, is a letter from Mr. Darwin to W. Graham, written