all vegetable life, and of all animals lower than man, yet that
man cannot--not at least in respect of the whole of his nature--be
held to have descended from any animal lower than himself, inasmuch
as none lower than man possesses even the germs of language.
Reason, it is contended--more especially by Professor Max Muller in
his Science of Thought, to which I propose confining our attention
this evening--is so inseparably connected with language, that the
two are in point of fact identical; hence it is argued that, as the
lower animals have no germs of language, they can have no germs of
reason, and the inference is drawn that man cannot be conceived as
having derived his own reasoning powers and command of language
through descent from beings in which no germ of either can be found.
The relations therefore between thought and language, interesting in
themselves, acquire additional importance from the fact of their
having become the battle-ground between those who say that the
theory of descent breaks down with man, and those who maintain that
we are descended from some apelike ancestor long since extinct.

The contention of those who refuse to admit man unreservedly into
the scheme of evolution is comparatively recent. The great
propounders of evolution, Buffon, Erasmus Darwin and Lamarck--not to
mention a score of others who wrote at the close of the last and
early part of this present century--had no qualms about admitting
man into their system. They have been followed in this respect by
the late Mr. Charles Darwin, and by the greatly more influential
part of our modern biologists, who hold that whatever loss of
dignity we may incur through being proved to be of humble origin, is
compensated by the credit we may claim for having advanced ourselves
to such a high pitch of civilization; this bids us expect still
further progress, and glorifies our descendants more than it abases
our ancestors. But to whichever view we may incline on sentimental
grounds the fact remains that, while Charles Darwin declared
language to form no impassable barrier between man and the lower
animals, Professor Max Muller calls it the Rubicon which no brute
dare cross, and deduces hence the conclusion that man cannot have
descended from an unknown but certainly speechless ape.

It may perhaps be expected that I should begin a lecture on the
relations between thought and language with some definition of both
these things; but thought, as