Chapter 14
Animals do not have general ideas; they receive impressions through their various senses, to which they respond. I recently read in manuscript a very clear and concise paper on the subject of animal thinking compared with that of man, in which the writer says: "There is a rudimentary abstraction before language. All the higher animals have general ideas of 'good-for-eating' and 'not-good-for-eating,' quite apart from any particular objects of which either of these qualities happens to be characteristic." It is at this point, I think, that the writer referred to goes wrong. The animal has no idea at all about what is good to eat and what is not good; it is guided entirely by its senses. It reacts to the stimuli that reach it through the sight or smell, usually the latter. There is no mental process at all in the matter, not the most rudimentary; there is simple reaction to stimuli, as strictly so as when we sneeze on taking snuff. Man alone has ideas of what is good to eat and what is not good. When a fox prowls about a farmhouse, he has no general idea that there are eatable things there, as the essayist above referred to alleges. He is simply following his nose; he smells something to which he responds. We think for him when we attribute to him general ideas of what he is likely to find at the farmhouse. But when a man goes to a restaurant, he follows an idea and not his nose, he compares the different viands in his mind, and often decides beforehand what he will have. There is no agreement in the two cases at all. If, when the bird chooses the site for its nest, or the chipmunk or the woodchuck the place for its hole, or the beaver the spot for its dam, we make these animals think, compare, weigh, we are simply putting ourselves in their place and making them do as we would do under like conditions.
Animal life parallels human life at many points, but it is in another plane. Something guides the lower animals, but it is not thought; something restrains them, but it is not judgment; they are provident without prudence; they are active without industry; they are skillful without practice; they are wise without knowledge; they are rational without reason; they are deceptive without guile. They cross seas without a compass, they return home without guidance, they communicate without language, their flocks act as a unit without signals or leaders. When they are joyful, they sing or they play; when they are distressed, they moan or they cry; when they are jealous, they bite or they claw, or they strike or they gore,--and yet I do not suppose they experience the emotions of joy or sorrow, or anger or love, as we do, because these feelings in them do not involve reflection, memory, and what we call the higher nature, as with us.
The animals do not have to consult the almanac to know when to migrate or to go into winter quarters. At a certain time in the fall, I see the newts all making for the marshes; at a certain time in the spring, I see them all returning to the woods again. At one place where I walk, I see them on the railroad track wandering up and down between the rails, trying to get across. I often lend them a hand. They know when and in what direction to go, but not in the way I should know under the same circumstances. I should have to learn or be told; they know instinctively.
We marvel at what we call the wisdom of Nature, but how unlike our own! How blind, and yet in the end how sure! How wasteful, and yet how conserving! How helter-skelter she sows her seed, yet behold the forest or the flowery plain. Her springs leap out everywhere, yet how inevitably their waters find their way into streams, the streams into rivers, and the rivers to the sea. Nature is an engineer without science, and a builder without rules.
The animals follow the tides and the seasons; they find their own; the fittest and the luckiest survive; the struggle for life is sharp with them all; birds of a feather flock together; the young cowbirds reared by many different foster-parents all gather in flocks in the fall; they know their kind--at least, they are attracted by their kind.
A correspondent asks me if I do not think the minds of animals capable of improvement. Not in the strict sense. When we teach an animal anything, we make an impression upon its senses and repeat this impression over and over, till we establish a habit. We do not bring about any mental development as we do in the child; we mould and stamp its sense memory. It is like bending or compressing a vegetable growth till it takes a certain form.
The human animal sees through the trick, he comprehends it and does not need the endless repetition. When repetition has worn a path in our minds, then we, too, act automatically, or without conscious thought, as we do, for instance, in forming the letters when we write.
Wild animals are trained, but not educated. We multiply impressions upon them without adding to their store of knowledge, because they cannot evolve general ideas from these sense impressions. Here we reach their limitations. A bluebird or a robin will fight its reflected image in the window-pane of a darkened room day after day, and never master the delusion. It can take no step beyond the evidence of its senses--a hard step even for man to take. You may train your dog so that he will bound around you when he greets you without putting his feet upon you. But do you suppose the fond creature ever comes to know why you do not want his feet upon you? If he does, then he takes the step in general knowledge to which I have referred. Your cow, tethered by a long rope upon the lawn, learns many things about that rope and how to manage it that she did not know when she was first tied, but she can never know why she is tethered, or why she is not to crop the shrubbery, or paw up the turf, or reach the corn on the edge of the garden. This would imply general ideas or power of reflection. You might punish her until she was afraid to do any of these things, but you could never enlighten her on the subject. The rudest savage can, in a measure, be enlightened, he can be taught the reason why of things, but an animal cannot. We can make its impulses follow a rut, so to speak, but we cannot make them free and self-directing. Animals are the victims of habits inherited or acquired.
I was told of a fox that came nightly prowling about some deadfalls set for other game. The new-fallen snow each night showed the movements of the suspicious animal; it dared not approach nearer than several feet to the deadfalls. Then one day a red-shouldered hawk seized the bait in one of the traps, and was caught. That night a fox, presumably the same one, came and ate such parts of the body of the hawk as protruded from beneath the stone. Now, how did the fox know that the trap was sprung and was now harmless? Did not its act imply something more than instinct? We have the cunning and suspicion of the fox to start with; these are factors already in the problem that do not have to be accounted for. To the fox, as to the crow, anything that looks like design or a trap, anything that does not match with the haphazard look and general disarray of objects in nature, will put it on its guard. A deadfall is a contrivance that is not in keeping with the usual fortuitous disarray of sticks and stones in the fields and woods. The odor of the man's hand would also be there, and this of itself would put the fox on its guard. But a hawk or any other animal crushed by a stone, with part of its body protruding from beneath the stone, has quite a different air. It at least does not look threatening; the rock is not impending; the open jaws are closed. More than that, the smell of the man's hand would be less apparent, if not entirely absent. The fox drew no rational conclusions; its instinctive fear was allayed by the changed conditions of the trap. The hawk has not the fox's cunning, hence it fell an easy victim. I do not think that the cunning of the fox is any more akin to reason than is the power of smell of the hound that pursues him. Both are inborn, and are quite independent of experience. If a fox were deliberately to seek to elude the hound by running through a flock of sheep, or by following the bed of a shallow stream, or by taking to the public highway, then I think we should have to credit him with powers of reflection. It is true he often does all these things, but whether he does them by chance, or of set purpose, admits of doubt.
The cunning of a fox is as much a part of his inherited nature as is his fleetness of foot. All the more notable fur-bearing animals, as the fox, the beaver, the otter, have doubtless been persecuted by man and his savage ancestors for tens of thousands of years, and their suspicion of traps and lures, and their skill in eluding them, are the accumulated inheritance of ages.
In denying what we mean by thought or free intelligence to animals, an exception should undoubtedly be made in favor of the dog. I have else where said that the dog is almost a human product; he has been the companion of man so long, and has been so loved by him, that he has come to partake, in a measure at least, of his master's nature. If the dog does not at times think, reflect, he does something so like it that I can find no other name for it. Take so simple an incident as this, which is of common occurrence: A collie dog is going along the street in advance of its master's team. It comes to a point where the road forks; the dog takes, say, the road to the left and trots along it a few rods, and then, half turning, suddenly pauses and looks back at the team. Has he not been struck by the thought, "I do not know which way my master is going: I will wait and see"? If the dog in such cases does not reflect, what does he do? Can we find any other word for his act? To ask a question by word or deed involves some sort of a mental process, however rudimentary. Is there any other animal that would act as the collie did under like circumstances?
A Western physician writes me that he has on three different occasions seen his pointer dog behave as follows: He had pointed a flock of quail, that would not sit to be flushed, but kept running. Then the dog, without a word or sign from his master, made a long détour to the right or to the left around the retreating birds, headed them off, and then slowly advanced, facing the gunner, till he came to a point again, with the quail in a position to be flushed. After crediting the instinct and the training of the dog to the full, such an act, I think, shows a degree of independent judgment. The dog had not been trained to do that particular thing, and took the initiative of his own accord.
Many authentic stories are told of cats which seem to show that they too have profited in the way of added intelligence by their long intercourse with man. A lady writing to me from New York makes the following discriminating remarks upon the cat:--
"It seems to me that the reason which you ascribe for the semi-humanizing of the dog, his long intercourse with man, might apply in some degree to the cat. But it is necessary to be very fond of cats in order to perceive their qualities. The dog is 'up in every one's face,' so to speak; always in evidence; always on deck. But the cat is a shy, reserved, exclusive creature. The dog is the humble friend, follower, imitator, and slave of man. He will lick the foot that kicks him. The cat, instead, will scratch. The dog begs for notice. The cat must be loved much and courted assiduously before she will blossom out and humanize under the atmosphere of affection. The dog seems to me to have the typical qualities of the negro, the cat of the Indian. She is indifferent to man, cares nothing for him unless he wins her by special and consistent kindness, and throughout her long domestication has kept her wild independence, and ability to forage for herself when turned loose, whether in forest or city street. It is when she is much loved and petted that her intelligence manifests itself, in such quiet ways that an indifferent observer will never notice them. But she always knows who is fond of her, and which member of the family is fondest of her."
The correspondent who had the experience with his pointer dog relates this incident about his blooded mare: A drove of horses were pasturing in a forty-acre lot. The horses had paired off, as horses usually do under such circumstances. The doctor's thoroughbred mare had paired with another mare that was totally blind, and had been so since a colt. Through the field "ran a little creek which could not well be crossed by the horses except at a bridge at one end." One day when the farmer went to salt the animals, they all came galloping over the bridge and up to the gate, except the blind one; she could not find the bridge, and remained on the other side, whinnying and stamping, while the others were getting their salt a quarter of a mile away. Presently the blooded mare suddenly left her salt, made her way through the herd, and went at a flying gallop down across the bridge to the blind animal. Then she turned and came back, followed by the blind one. The doctor is convinced that his mare deliberately went back to conduct her blind companion over the bridge and down to the salt-lick. But the act may be more simply explained. How could the mare have known her companion was blind? What could any horse know about such a disability? The only thing implied in the incident is the attachment of one animal for another. The mare heard her mate calling, probably in tones of excitement or distress, and she flew back to her. Finding her all right, she turned toward the salt again and was followed by her fellow. Instinct did it all.
My own observation of the wild creatures has revealed nothing so near to human thought and reflection as is seen in the cases of the collie and pointer dogs above referred to. The nearest to them of anything I can now recall is an incident related by an English writer, Mr. Kearton. In one of his books, Mr. Kearton relates how he has frequently fooled sitting birds with wooden eggs. He put his counterfeits, painted and marked like the originals, into the nests of the song thrush, the blackbird, and the grasshopper warbler, and in no case was the imposition detected. In the warbler's nest he placed dummy eggs twice the size of her own, and the bird proceeded to brood them without the slightest sign of suspicion that they were not of her own laying.
But when Mr. Kearton tried his counterfeits upon a ring plover, the fraud was detected. The plover hammered the shams with her bill "in the most skeptical fashion," and refused to sit down upon them. When two of the bird's own eggs were returned to the nest and left there with two wooden ones, the plover tried to throw out the shams, but failing to do this, "reluctantly sat down and covered good and bad alike."
Now, can the action of the plover in this case be explained on the theory of instinct alone? The bird could hardly have had such an experience before. It was offered a counterfeit, and it behaved much as you or I would have done under like conditions, although we have the general idea of counterfeits, which the plover could not have had. Of course, everything that pertains to the nest and eggs of a bird is very vital to it. The bird is wise about these things from instinct. Yet the other birds were easily fooled. We do not know how nearly perfect Mr. Kearton's imitation eggs were, but evidently there was some defect in them which arrested the bird's attention. If the incident does not show powers of reflection in the bird, it certainly shows keen powers of perception; and that birds, and indeed all animals, show varying degrees of this power, is a matter of common observation. I hesitate, therefore, to say that Mr. Kearton's plover showed anything more than very keen instincts. Among our own birds there is only one, so far as I know that detects the egg of the cowbird when it is laid in the bird's nest, and that is the yellow warbler. All the other birds accept it as their own, but this warbler detects the imposition, and proceeds to get rid of the strange egg by burying it under a new nest bottom.
Man is undoubtedly of animal origin. The road by which he has come out of the dim past lies through the lower animals. The germ and potentiality of all that he has become or can become was sleeping there in his humble origins. Of this I have no doubt. Yet I think we are justified in saying that the difference between animal intelligence and human reason is one of kind and not merely of degree. Flying and walking are both modes of locomotion, and yet may we not fairly say they differ in kind? Reason and instinct are both manifestations of intelligence, yet do they not belong to different planes? Intensify animal instinct ever so much, and you have not reached the plane of reason. The homing instinct of certain animals is far beyond any gift of the kind possessed by man, and yet it seems in no way akin to reason. Reason heeds the points of the compass and takes note of the topography of the country, but what can animals know of these things?
And yet I say the animal is father of the man. Without the lower orders, there could have been no higher. In my opinion, no miracle or special creation is required to account for man. The transformation of force, as of heat into light or electricity, is as great a leap and as mysterious as the transformation of animal intelligence into human reason.
XIII
READING THE BOOK OF NATURE
In studying Nature, the important thing is not so much what we see as how we interpret what we see. Do we get at the true meaning of the facts? Do we draw the right inference? The fossils in the rocks were long observed before men drew the right inference from them. So with a hundred other things in nature and life.
During May and a part of June of 1903, a drouth of unusual severity prevailed throughout the land. The pools and marshes nearly all dried up. Late in June the rains came again and filled them up. Then an unusual thing happened: suddenly, for two or three days and nights, the marshes about me were again vocal with the many voices of the hyla, the "peepers" of early spring. That is the fact. Now, what is the interpretation? With me the peepers become silent in early May, and, I suppose, leave the marshes for their life in the woods. Did the drouth destroy all their eggs and young, and did they know this and so come back to try again? How else shall one explain their second appearance in the marshes? But how did they know of the destruction of their young, and how can we account for their concerted action? These are difficulties not easily overcome. A more rational explanation to me is this, namely, that the extreme dryness of the woods--nearly two months without rain--drove the little frogs to seek for moisture in their spring haunts, where in places a little water would be pretty certain to be found. Here they were holding out, probably hibernating again, as such creatures do in the tropics during the dry season, when the rains came, and here again they sent up their spring chorus of voices, and, for aught I know, once more deposited their eggs. This to me is much more like the ways of Nature with her creatures than is the theory of the frogs' voluntary return to the swamps and pools to start the season over again.
The birds at least show little or no wit when a new problem is presented to them. They have no power of initiative. Instinct runs in a groove, and cannot take a step outside of it. One May day we started a meadowlark from her nest. There were three just hatched young in the nest, and one egg lying on the ground about two inches from the nest. I suspected that this egg was infertile and that the bird had had the sense to throw it out, but on examination it was found to contain a nearly grown bird. The inference was, then, that the egg had been accidentally carried out of the nest some time when the sitting bird had taken a sudden flight, and that she did not have the sense to roll or carry it back to its place.
There is another view of the case which no doubt the sentimental "School of Nature Study" would eagerly adopt: A very severe drouth reigned throughout the land; food was probably scarce, and was becoming scarcer; the bird foresaw her inability to care for four young ones, and so reduced the possible number by ejecting one of the eggs from the nest. This sounds pretty and plausible, and so credits the bird with the wisdom that the public is so fond of believing it possesses. Something like this wisdom often occurs among the hive bees in seasons of scarcity; they will destroy the unhatched queens. But birds have no such foresight, and make no such calculations. In cold, backward seasons, I think, birds lay fewer eggs than when the season is early and warm, but that is not a matter of calculation on their part; it is the result of outward conditions.
A great many observers and nature students at the present time are possessed of the notion that the birds and beasts instruct their young, train them and tutor them, much after the human manner. In the familiar sight of a pair of crows foraging with their young about a field in summer, one of our nature writers sees the old birds giving their young a lesson in flying. She says that the most important thing that the elders had to do was to teach the youngsters how to fly. This they did by circling about the pasture, giving a peculiar call while they were followed by their flock--all but one. This was a bobtailed crow, and he did not obey the word of command. His mother took note of his disobedience and proceeded to discipline him. He stood upon a big stone, and she came down upon him and knocked him off his perch. "He squawked and fluttered his wings to keep from falling, but the blow came so suddenly that he had not time to save himself, and he fell flat on the ground. In a minute he clambered back upon his stone, and I watched him closely. The next time the call came to fly he did not linger, but went with the rest, and so long as I could watch him he never disobeyed again." I should interpret this fact of the old and young crows flying about a field in summer quite differently. The young are fully fledged, and are already strong flyers, when this occurs. They do not leave the nest until they can fly well and need no tutoring. What the writer really saw was what any one may see on the farm in June and July: she saw the parent crows foraging with their young in a field The old birds flew about, followed by their brood, clamorous for the food which their parents found. The bobtailed bird, which had probably met with some accident, did not follow, and the mother returned to feed it; the young crow lifted its wings and flapped them, and in its eagerness probably fell off its perch; then when its parent flew away, it followed.