fallacy to regard the so-called "faculties" of mind as analogous to "organs" of the body. To classify the latter with reference to the functions which they severally perform is to follow a natural method of classification. But it is an artificial method which seeks to partition mental faculty into this, that, and the other mental faculties. Like all other purely artificial classifications, this one has its practical uses; but, also like them, it is destitute of philosophical meaning. This statement is so well recognized by psychologists, that there is no occasion to justify it. But I must remark that any cogency which Mr. Wallace's argument may appear to present, arises from his not having recognized the fact which the statement conveys. For, had he considered the mind as a whole, instead of having contemplated it under the artificial categories of constituent "faculties," he would probably not have laid any such special stress upon some of the latter. In other words, he would have seen that the general development of the human mind as a whole has presumably involved the growth of those conventionally abstracted parts, which he regards as really separate endowments. Or, if he should find it easier to retain the terms of his metaphor, we may answer him by saying that the "faculties" of mind are "correlated," like "organs" of the body; and, therefore, that any general development of the various other "faculties" have presumably entailed a collateral development of the two in question.

Again, in the second place, it would seem that Mr. Wallace has not sufficiently considered the co-operation of either well-known natural causes, which must have materially assisted the survival of the fittest where these two "faculties" are concerned. For, even if we disregard the inherited effects of use—which, however, if entertained as possible in any degree at all, must have here constituted an important factor,—there remain on the one hand, the unquestionable influences of individual education and, on the other hand, of the selection principle operating in the mind itself.

Taking these two points separately, it is surely sufficiently well known that individual education—or special training, whether of mind or body—usually raises congenital powers of any kind to a more or less considerable level above those of the normal type. In other words, whatever doubt there may be touching the inherited effects of use, there can be no question touching the immense developmental effects thereof in the individual life-time. Now, the conditions of savage life are not such as lead to any deliberate cultivation of the "faculties" either of the mathematical or aesthetic order. Consequently, as might be expected, we find both of them in what Mr. Wallace regards as but a "latent" stage of development. But in just the same way do we find that the marvellous powers of an acrobat when specially trained from childhood—say to curve his spine backwards until his teeth can bite his heels—are "latent" in all men. Or, more correctly, they are potential in every child. So it is with the prodigious muscular development of a trained athlete, and with any number of other cases where either the body or the mind is concerned. Why then should Mr. Wallace select the particular instances of the mathematical and aesthetic powers in savages as in any special sense "prophetic" of future development in trained members of civilized races? Although it is true that these "latent capacities and powers are unused by savages," is it not equally true that savages fail to use their latent capacities and powers as tumblers and athletes? Moreover, is it not likewise true that as used by savages, or as occurring normally in man, such capacities and powers are no less poorly developed than are those of the "faculties" on which Mr. Wallace lays so much stress? In other words, are not "latent capacities and powers" of all kinds more or less equally in excess of anything that is ever required of them by man in a state of nature? Therefore, if we say that where mathematics and the fine arts are concerned the potential capacities of savage man are in some mystical sense "prophetic" of a Newton or a Beethoven, so in consistency ought we to say that in these same capacities we discern a similar prophecy of those other uses of civilized life which we have in a rope-dancer or a clown.

Again, and in addition to this, it should be remembered that, even if we do suppose any prophecy of this kind where the particular capacities in question are concerned, we must clearly extend the reference to the lower animals. Not a few birds display aesthetic feelings in a measure fairly comparable with those of savages; while we know that some animals present the germs of a "faculty" of computation[21]. But, it is needless to add, this fact is fatal to Mr. Wallace's argument as I understand it——viz. that the "faculties" in question have been in some special manner communicated by some superior intelligence to man.

Once more, it is obviously unfair to select such men as a "Newton, a La Place, a Gauss, or a Cayley" for the purpose of estimating the difference between savages and civilized man in regard to the latter "faculty." These men are the picked mathematicians of centuries. Therefore they are men who not only enjoyed all the highest possible benefits of individual culture, but likewise those who have been most endowed with mathematical power congenitally. So to speak, they are the best variations in this particular direction which our race is known to have produced. But had such variations arisen among savages it is sufficiently obvious that they could have come to nothing. Therefore, it is the normal average of "mathematical faculty" in civilized man that should be contrasted with that of savage man; and, when due regard is paid to the all-important consideration which immediately follows, I cannot feel that the contrast presents any difficulty to the theory of human evolution by natural causation.

Lastly, the consideration just alluded to is, that civilized man enjoys an advantage over savage man far in advance even of those which arise from a settled state of society, incentives to intellectual training, and so on. This inestimable advantage consists in the art of writing, and the consequent transmission of the effects of culture from generation to generation. Quite apart from any question as to the hereditary transmission of acquired characters, we have in this intellectual transmission of acquired experience a means of accumulative cultivation quite beyond our powers to estimate. For, unlike all other cases where we recognize the great influence of individual use or practice in augmenting congenital "faculties" (such as in the athlete, pianist, &c.), in this case the effects of special cultivation do not end with the individual life, but are carried on and on through successive generations ad infinitum. Hence, a civilized man inherits mentally, if not physically, the effects of culture for ages past, and this in whatever direction he may choose to profit therefrom. Moreover—and I deem this an immensely important addition—in this unique department of purely intellectual transmission, a kind of non-physical natural selection is perpetually engaged in producing the best results. For here a struggle for existence is constantly taking place among "ideas," "methods," and so forth, in what may be termed a psychological environment. The less fit are superseded by the more fit, and this not only in the mind of the individual, but, through language and literature,