f years we have observed the domestic animals,
and still we can see no trace of a dawn of intellect. We expend much
training upon them; we make them our confidants and treat them with
inexhaustible tenderness, and still we never see them rise out of their
narrow sphere and out of the bonds of their primitive desires and
instincts. We note external imitation of human activities, such as the
ludicrous virtuosity of the apes, and that superficial adaptation which
we call 'animal training' and which is nothing but a development of
sense stimuli; the animal does not know what it is doing, it is duped by
man who knows how to employ its instincts and make them serviceable to
his purposes. We cannot fail to note that never, not even under the most
favorable conditions, do the animals step out of their original sphere;
that neither by their own efforts nor through the aid of man are they
able to rise into ideas of a spiritual or suprasensual nature; that
they remain forever what they were in the beginning. Hence it cannot be
denied that also men would have remained what they once were according
to the notions of materialists. Only if from the beginning the light of
spiritual life was enkindled in them, could they become, what they are
to-day." (_"Materialismus,"_ p. 59 f.)

It will be noted that when we hear the specialists in anatomy and
biology, their expressions on the subject of man's ancestry are, as a
rule, characterized by a strong dissent from the development theory,
while the belief in a development of man from an ape-like ancestor,
uttered with a note of cocksureness, is found mainly among amateurs in
these sciences. Moreover, even among the believers in a rise of our race
from brute origins, many, and the most distinguished among them, assert
that the faculties of the human mind are indeed to be accounted for only
on the basis of a special creative act of God. They cling, however, to
the notion that the body of man is evolved from the lower animals--a
view which has been very ably met by Prof. Orr of Glasgow, one of the
foremost Biblical scholars of our time. He writes:

"It is well known that certain distinguished evolutionists, while
handing over man's body to be accounted for by the ordinary processes of
evolution, yet hold that man's mind cannot be wholly accounted for in a
similar manner. The rational mind of man, they urge--I agree with the
view, but am not called upon here to discuss it--has qualities and
powe