ich he exhibits to his ancestors;
and the man who inherits a desire to steal from a kleptomaniac, or a
tendency to benevolence from a Howard, is, so far as he illustrates
hereditary transmission, comparable to the dog who inherits the desire
to fetch a duck out of the water from his retrieving sire. So that,
evolution, or no evolution, moral qualities are comparable to a "kind
of retrieving;" though the comparison, if meant for the purposes of
casting obloquy on evolution, does not say much for the fairness of
those who make it.

The Quarterly Reviewer and Mr. Mivart base their objections to the
evolution of the mental faculties of man from those of some lower
animal form, upon what they maintain to be a difference in kind
between the mental and moral faculties of men and brutes; and I
have endeavoured to show, by exposing the utter unsoundness of their
philosophical basis, that these objections are devoid of importance.

The objections which Mr. Wallace brings forward to the doctrine of
the evolution of the mental faculties of man from those of brutes
by natural causes, are of a different order, and require separate
consideration.

If I understand him rightly, he by no means doubts that both the
bodily and the mental faculties of man have been evolved from those of
some lower animal; but he is of opinion, that some agency beyond that
which has been concerned in the evolution of ordinary animals, has
been operative in the case of man. "A superior intelligence has guided
the development of man in a definite direction and for a special
purpose, just as man guides the development of many animal and
vegetable forms."[1] I understand this to mean that, just as the
rock-pigeon has been produced by natural causes, while the
evolution of the tumbler from the blue rock has required the special
intervention of the intelligence of man, so some anthropoid form may
have been evolved by variation and natural selection; but it could
never have given rise to man, unless some superior intelligence had
played the part of the pigeon-fancier.

[Footnote 1: The limits of Natural Selection as applied to Man _(loc.
cit_. p. 359).]

According to Mr. Wallace, "whether we compare the savage with the
higher developments of man, or with the brutes around him, we are
alike driven to the conclusion, that, in his large and well-developed
brain, he possesses an organ quite disproportioned to his
requirements" (p. 343); and he asks, "What is the