of the
cranial vertebra. In regard to the inner sphere, we have a score
of treatises, like Vogt's Pictures from Brute Life, affirming that
there is no qualitative, but merely a quantitative, distinction
between the human soul and the brute soul.24 Over this point the
conflict is still thick and hot. But, however much of truth there
may be in the doctrine of the ground identity of the soul of a man
and the soul of a dog, the conclusion that man therefore perishes
is a pure piece of sophistry. Such a monstrous assassination of
the souls of the human race with the jaw bone of an ass may be
legitimately avoided in either of two ways. It is as fair to argue
the immortality of animals from their likeness to us, as our
annihilation from our likeness to them. The psychological realm
has been as much deepened in them by the researches of modern
science as the physiological domain has been widened in us. As
Agassiz says, we must not lose sight of the mental individuality
of animals in an exclusive attention to the bodily side of their
nature.25 A multitude of able thinkers have held the faith that
animals have immaterial and deathless souls. Rightly considered,
there is nothing in such a

23 Darmanson, La bete transformee en machine. Ditton, Appendix to
Discourse on Resurrection of Christ, showing that brutes are not
mere machines, but have immortal souls. Orphal, Sind die Thiere
blos sinnliche Geschopfe? Thomasius, De Anima Brutorum, quo
asseritur, eam non esse Materialem, contra Cartesianam Opinionem.
Winkler, Philosophische Untersuchungen von dem Seyn and Wesen der
Seelen der Thiere, von einzelnen Liebhabern der Weltweisheit.

24 Buchner, Kraft und Stoff, kap. 19: Die Thierseele.

25 Essay on Classification, p. 64.

doctrine which a keen reasoner may not credit and a person of the
most refined feelings find pleasure in embracing. In their serene
catholicity and divine sympathy, science and religion exclude
pride and contempt.

But admitting that there is no surviving psychical entity in the
brute, that is in no way a clear postulate for proving that the
same fact holds of man. The lower endowments and provinces of
man's nature and experience may correspond ever so closely with
the being and life of brutes whose existence absolutely ceases at
death, and yet he may be immortal. The higher range of his
spiritual faculties may elevate him into a realm of universal and
eternal principles, extricating his soul from the mes