everal different sounds, each of which has
a definite meaning to their fellows or to their young; others the
rudiments of arithmetic, because they seem to count and remember up to
three, four, or even five. A sense of beauty is imputed to them on
account of their own bright colours or the use of coloured objects in
their nests; while dogs, cats, and horses are said to have imagination,
because they appear to be disturbed by dreams. Even some distant
approach to the rudiments of religion is said to be found in the deep
love and complete submission of a dog to his master.[228]

Turning from animals to man, it is shown that in the lowest savages many
of these faculties are very little advanced from the condition in which
they appear in the higher animals; while others, although fairly well
exhibited, are yet greatly inferior to the point of development they
have reached in civilised races. In particular, the moral sense is said
to have been developed from the social instincts of savages, and to
depend mainly on the enduring discomfort produced by any action which
excites the general disapproval of the tribe. Thus, every act of an
individual which is believed to be contrary to the interests of the
tribe, excites its unvarying disapprobation and is held to be immoral;
while every act, on the other hand, which is, as a rule, beneficial to
the tribe, is warmly and constantly approved, and is thus considered to
be right or moral. From the mental struggle, when an act that would
benefit self is injurious to the tribe, there arises conscience; and
thus the social instincts are the foundation of the moral sense and of
the fundamental principles of morality.[229]

The question of the origin and nature of the moral sense and of
conscience is far too vast and complex to be discussed here, and a
reference to it has been introduced only to complete the sketch of Mr.
Darwin's view of the continuity and gradual development of all human
faculties from the lower animals up to savages, and from savage up to
civilised man. The point to which I wish specially to call attention is,
that to prove continuity and the progressive development of the
intellectual and moral faculties from animals to man, is not the same as
proving that these faculties have been developed by natural selection;
and this last is what Mr. Darwin has hardly attempted, although to
support his theory it was absolutely essential to prove it. Because
man's physical structure