on
in the teachings of evolutionists? Do they not know that the
acknowledgment of the existence of an original instinctive endowment
breaks down the whole theory of mind-being from environments? And what
right have Atheists to claim instinct as an original endowment, in
certain cases? The very idea is destructive of their speculation, for in
order to an original endowment, as they term it, over and above that
which is the result of ancestral experiences petrified in brain
structure and transmitted, there must be the endowment, that which
endows, and the endowed. These three things stand or fall together. But
why should they claim this exception of an original endowment? The
answer is easy. Facts that are utterly against them are known to exist
in the world of instincts. We have an example in the instinct of the
honey bee. Neither the drone nor the queen ever built a cell. So this is
conceded to be an original endowment. O, ye evolutionists! will you tell
us where this cell-building instinct came from? You claim that it was,
or is, an original endowment. _From whom?_ Again you tell us that
instinct depends upon brain structure in every instance; then what is
the difference between instinct and intellect or mind? You tell us that
mind also depends on brain structure, and you say that intelligence is
unlike instinct, because it works by experience, not ancestral, but, on
the contrary, by individual experience.

Then we have it thus:

First. Instinct works by ancestral experience, petrified in brain
structure, and transmitted.

Second. Mind works by individual and not ancestral experience.

Third. Instinct is sometimes an original endowment.

Now, can we or any others tell how it is that mind depends, just like
instinct, wholly upon brain structure, and is, at the same time, unlike
instinct in that it is wholly dependent on individual, not ancestral
experience? And if mind or intelligence does not depend on ancestral
experience, how is its origin to be accounted for on the hypothesis of
heredity through evolution of species, starting, without life, instinct
or mind, by blind forces operating on dead matter, and the forces
themselves simply the forces of dead matter? The capacity for
intellectual improvement is a remarkable peculiarity of man's nature.
The instinctive habits of the lower animals are limited, are peculiar to
each species, and have immediate reference to their bodily wants. Where
a particular adaptation