Session host_3-002 2026-06-11

As in a kaleidoscope revolving at a uniform rate, although the figures are always rearranging themselves, there are instants during which the transformation seems minute and interstitial and almost absent, followed by others when it shoots with magical rapidity, relatively stable forms thus alternating with forms we should not distinguish if seen again; so in the brain the perpetual rearrangement must result in some forms of tension lingering relatively long, whilst others simply come and pass. But if consciousness corresponds to the fact of rearrangement itself, why, if the rearrangement stop not, should the consciousness ever cease? And if a lingering rearrangement brings with it one kind of consciousness, why should not a swift rearrangement bring another kind of consciousness as peculiar as the rearrangement itself? The lingering consciousnesses, if of simple objects, we call 'sensations' or 'images,' according as they are vivid or faint; if of complex objects, we call them 'percepts' when vivid, 'concepts' or 'thoughts' when faint. For the swift consciousnesses we have only those names of 'transitive states,' or 'feelings of relation,' which we have used. As the brain-changes are continuous, so do all these consciousnesses melt into each other like dissolving views. Properly they are but one protracted consciousness, one unbroken stream.

_Feelings of Tendency._

So much for the transitive states. But there are other unnamed states or qualities of states that are just as important and just as cognitive as they, and just as much unrecognized by the traditional sensationalist and intellectualist philosophies of mind. The first fails to find them at all, the second finds their _cognitive function_, but denies that anything in the way of _feeling_ has a share in bringing it about. Examples will make clear what these inarticulate psychoses, due to waxing and waning excitements of the brain, are like.

Suppose three successive persons say to us: 'Wait!' 'Hark!' 'Look!' Our consciousness is thrown into three quite different attitudes of expectancy, although no definite object is before it in any one of the three cases. Leaving out different actual bodily attitudes, and leaving out the reverberating images of the three words, which are of course diverse, probably no one will deny the existence of a residual conscious affection, a sense of the direction from which an impression is about to come, although no positive impression is yet there. Meanwhile we have no names for the psychoses in question but the names hark, look, and wait.

Suppose we try to recall a forgotten name. The state of our consciousness is peculiar. There is a gap therein; but no mere gap. It is a gap that is intensely active. A sort of wraith of the name is in it, beckoning us in a given direction, making us at moments tingle with the sense of our closeness, and then letting us sink back without the longed-for term. If wrong names are proposed to us, this singularly definite gap acts immediately so as to negate them. They do not fit into its mould. And the gap of one word does not feel like the gap of another, all empty of content as both might seem necessarily to be when described as gaps. When I vainly try to recall the name of Spalding, my consciousness is far removed from what it is when I vainly try to recall the name of Bowles. Here some ingenious persons will say: "How _can_ the two consciousnesses be different when the terms which might make them different are not there? All that is there, so long as the effort to recall is vain, is the bare effort itself. How should that differ in the two cases? You are making it seem to differ by prematurely filling it out with the different names, although these, by the hypothesis, have not yet come. Stick to the two efforts as they are, without naming them after facts not yet existent, and you'll be quite unable to designate any point in which they differ." Designate, truly enough. We can only designate the difference by borrowing the names of objects not yet in the mind. Which is to say that our psychological vocabulary is wholly inadequate to name the differences that exist, even such strong differences as these. But namelessness is compatible with existence. There are innumerable consciousnesses of emptiness, no one of which taken in itself has a name, but all different from each other. The ordinary way is to assume that they are all emptinesses of consciousness, and so the same state. But the feeling of an absence is _toto cœlo_ other than the absence of a feeling. It is an intense feeling. The rhythm of a lost word may be there without a sound to clothe it; or the evanescent sense of something which is the initial vowel or consonant may mock us fitfully, without growing more distinct. Every one must know the tantalizing effect of the blank rhythm of some forgotten verse, restlessly dancing in one's mind, striving to be filled out with words.

Again, what is the strange difference between an experience tasted for the first time and the same experience recognized as familiar, as having been enjoyed before, though we cannot name it or say where or when? A tune, an odor, a flavor sometimes carry this inarticulate feeling of their familiarity so deep into our consciousness that we are fairly shaken by its mysterious emotional power. But strong and characteristic as this psychosis is--it probably is due to the submaximal excitement of wide-spreading associational brain-tracts--the only name we have for all its shadings is 'sense of familiarity.'

When we read such phrases as 'naught but,' 'either one or the other,' '_a_ is _b_, but,' 'although it is, nevertheless,' 'it is an excluded middle, there is no _tertium quid_,' and a host of other verbal skeletons of logical relation, is it true that there is nothing more in our minds than the words themselves as they pass? What then is the meaning of the words which we think we understand as we read? What makes that meaning different in one phrase from what it is in the other? 'Who?' 'When?' 'Where?' Is the difference of felt meaning in these interrogatives nothing more than their difference of sound? And is it not (just like the difference of sound itself) known and understood in an affection of consciousness correlative to it, though so impalpable to direct examination? Is not the same true of such negatives as 'no,' 'never,' 'not yet'?

The truth is that large tracts of human speech are nothing but _signs of direction_ in thought, of which direction we nevertheless have an acutely discriminative sense, though no definite sensorial image plays any part in it whatsoever. Sensorial images are stable psychic facts; we can hold them still and look at them as long as we like. These bare images of logical movement, on the contrary, are psychic transitions, always on the wing, so to speak, and not to be glimpsed except in flight. Their function is to lead from one set of images to another. As they pass, we feel both the waxing and the waning images in a way altogether peculiar and a way quite different from the way of their full presence. If we try to hold fast the feeling of direction, the full presence comes and the feeling of direction is lost. The blank verbal scheme of the logical movement gives us the fleeting sense of the movement as we read it, quite as well as does a rational sentence awakening definite imaginations by its words.

What is that first instantaneous glimpse of some one's meaning which we have, when in vulgar phrase we say we 'twig' it? Surely an altogether specific affection of our mind. And has the reader never asked himself what kind of a mental fact is his _intention of saying a thing_ before he has said it? It is an entirely definite intention, distinct from all other intentions, an absolutely distinct state of consciousness, therefore; and yet how much of it consists of definite sensorial images, either of words or of things? Hardly anything! Linger, and the words and things come into the mind; the anticipatory intention, the divination is there no more. But as the words that replace it arrive, it welcomes them successively and calls them right if they agree with it, it rejects them and calls them wrong if they do not. It has therefore a nature of its own of the most positive sort, and yet what can we say about it without using words that belong to the later mental facts that replace it? The intention _to-say-so-and-so_ is the only name it can receive. One may admit that a good third of our psychic life consists in these rapid premonitory perspective views of schemes of thought not yet articulate. How comes it about that a man reading something aloud for the first time is able immediately to emphasize all his words aright, unless from the very first he have a sense of at least the form of the sentence yet to come, which sense is fused with his consciousness of the present word, and modifies its emphasis in his mind so as to make him give it the proper accent as he utters it? Emphasis of this kind is almost altogether a matter of grammatical construction. If we read 'no more' we expect presently to come upon a 'than'; if we read 'however' at the outset of a sentence it is a 'yet,' a 'still,' or a 'nevertheless,' that we expect. A noun in a certain position demands a verb in a certain mood and number, in another position it expects a relative pronoun. Adjectives call for nouns, verbs for adverbs, etc., etc. And this foreboding of the coming grammatical scheme combined with each successive uttered word is so practically accurate that a reader incapable of understanding four ideas of the book he is reading aloud, can nevertheless read it with the most delicately modulated expression of intelligence.

Some will interpret these facts by calling them all cases in which certain images, by laws of association, awaken others so very rapidly that we think afterwards we felt the very _tendencies_ of the nascent images to arise, before they were actually there. For this school the only possible materials of consciousness are images of a perfectly definite nature. Tendencies exist, but they are facts for the outside psychologist rather than for the subject of the observation. The tendency is thus a _psychical_ zero; only its _results_ are felt.

Now what I contend for, and accumulate examples to show, is that 'tendencies' are not only descriptions from without, but that they are among the _objects_ of the stream, which is thus aware of them from within, and must be described as in very large measure constituted of _feelings_ of _tendency_, often so vague that we are unable to name them at all. It is, in short, the re-instatement of the vague to its proper place in our mental life which I am so anxious to press on the attention. Mr. Galton and Prof. Huxley have, as we shall see in Chapter XVIII, made one step in advance in exploding the ridiculous theory of Hume and Berkeley that we can have no images but of perfectly definite things. Another is made in the overthrow of the equally ridiculous notion that, whilst simple objective qualities are revealed to our knowledge in subjective feelings, relations are not. But these reforms are not half sweeping and radical enough. What must be admitted is that the definite images of traditional psychology form but the very smallest part of our minds as they actually live. The traditional psychology talks like one who should say a river consists of nothing but pailsful, spoonsful, quartpotsful, barrelsful, and other moulded forms of water. Even were the pails and the pots all actually standing in the stream, still between them the free water would continue to flow. It is just this free water of consciousness that psychologists resolutely overlook. Every definite image in the mind is steeped and dyed in the free water that flows round it. With it goes the sense of its relations, near and remote, the dying echo of whence it came to us, the dawning sense of whither it is to lead. The significance, the value, of the image is all in this halo or penumbra that surrounds and escorts it,--or rather that is fused into one with it and has become bone of its bone and flesh of its flesh; leaving it, it is true, an image of the same _thing_ it was before, but making it an image of that thing newly taken and freshly understood.

What is that shadowy scheme of the 'form' of an opera, play, or book, which remains in our mind and on which we pass judgment when the actual thing is done? What is our notion of a scientific or philosophical system? Great thinkers have vast premonitory glimpses of schemes of relation between terms, which hardly even as verbal images enter the mind, so rapid is the whole process. We all of us have this permanent consciousness of whither our thought is going. It is a feeling like any other, a feeling of what thoughts are next to arise, before they have arisen. This field of view of consciousness varies very much in extent, depending largely on the degree of mental freshness or fatigue. When very fresh, our minds carry an immense horizon with them. The present image shoots its perspective far before it, irradiating in advance the regions in which lie the thoughts as yet unborn. Under ordinary conditions the halo of felt relations is much more circumscribed. And in states of extreme brain-fag the horizon is narrowed almost to the passing word,--the associative machinery, however, providing for the next word turning up in orderly sequence, until at last the tired thinker is led to some kind of a conclusion. At certain moments he may find himself doubting whether his thoughts have not come to a full stop; but the vague sense of a _plus ultra_ makes him ever struggle on towards a more definite expression of what it may be; whilst the slowness of his utterance shows how difficult, under such conditions, the labor of thinking must be.

The awareness that our _definite_ thought has come to a stop is an entirely different thing from the awareness that our thought is definitively completed. The expression of the latter state of mind is the falling inflection which betokens that the sentence is ended, and silence. The expression of the former state is 'hemming and hawing,' or else such phrases as '_et cetera_,' or 'and so forth.' But notice that every part of the sentence to be left incomplete feels differently as it passes, by reason of the premonition we have that we shall be unable to end it. The 'and so forth' casts its shadow back, and is as integral a part of the object of the thought as the distinctest of images would be.

Again, when we use a common noun, such as _man_, in a universal sense, as signifying all possible men, we are fully aware of this intention on our part, and distinguish it carefully from our intention when we mean a certain group of men, or a solitary individual before us. In the chapter on Conception we shall see how important this difference of intention is. It casts its influence over the whole of the sentence, both before and after the spot in which the word _man_ is used.

Represented by a curve, the neurosis underlying consciousness must at any moment be like this:

Each point of the horizontal line stands for some brain-tract or process. The height of the curve above the line stands for the intensity of the process. All the processes are _present_, in the intensities shown by the curve. But those before the latter's apex _were_ more intense a moment ago; those after it _will be_ more intense a moment hence. If I recite _a, b, c, d, e, f, g,_ at the moment of uttering _d_, neither _a, b, c,_ nor _e, f, g,_ are out of my consciousness altogether, but both, after their respective fashions, 'mix their dim lights' with the stronger one of the _d_, because their neuroses are both awake in some degree.

There is a common class of mistakes which shows how brain-processes begin to be excited before the thoughts attached to them are _due_--due, that is, in substantive and vivid form. I mean those mistakes of speech or writing by which, in Dr. Carpenter's words, "we mispronounce or misspell a word, by introducing into it a letter or syllable of some other, whose turn is shortly to come; or, it may be, the whole of the anticipated word is substituted for the one which ought to have been expressed." In these cases one of two things must have happened: either some local accident of nutrition _blocks_ the process that is _due_, so that other processes discharge that ought as yet to be but nascently aroused; or some opposite local accident _furthers_ the _latter processes_ and makes them explode before their time. In the chapter on Association of Ideas, numerous instances will come before us of the actual effect on consciousness of neuroses not yet maximally aroused.

It is just like the 'overtones' in music. Different instruments give the 'same note,' but each in a different voice, because each gives more than that note, namely, various upper harmonics of it which differ from one instrument to another. They are not separately heard by the ear; they blend with the fundamental note, and suffuse it, and alter it; and even so do the waxing and waning brain-processes at every moment blend with and suffuse and alter the psychic effect of the processes which are at their culminating point.

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Let us use the words _psychic overtone, suffusion,_ or _fringe_, to designate the influence of a faint brain-process upon our thought, as it makes it aware of relations and objects but dimly perceived.

If we then consider the _cognitive function_ of different states of mind, we may feel assured that the difference between those that are mere 'acquaintance,' and those that are 'knowledges-_about_' (see p. 221) is reducible almost entirely to the absence or presence of psychic fringes or overtones. Knowledge _about_ a thing is knowledge of its relations. Acquaintance with it is limitation to the bare impression which it makes. Of most of its relations we are only aware in the penumbral nascent way of a 'fringe' of unarticulated affinities about it. And, before passing to the next topic in order, I must say a little of this sense of affinity, as itself one of the most interesting features of the subjective stream.

In all our voluntary thinking there is some topic or subject about which all the members of the thought revolve. Half the time this topic is a problem, a gap we cannot yet fill with a definite picture, word, or phrase, but which, in the manner described some time back, influences us in an intensely active and determinate psychic way. Whatever may be the images and phrases that pass before us, we feel their relation to this aching gap. To fill it up is our thoughts' destiny. Some bring us nearer to that consummation. Some the gap negates as quite irrelevant. Each swims in a felt fringe of relations of which the aforesaid gap is the term. Or instead of a definite gap we may merely carry a mood of interest about with us. Then, however vague the mood, it will still act in the same way, throwing a mantle of felt affinity over such representations, entering the mind, as suit it, and tingeing with the feeling of tediousness or discord all those with which it has no concern.

Relation, then, to our topic or interest is constantly felt in the fringe, and particularly the relation of harmony and discord, of furtherance or hindrance of the topic. When the sense of furtherance is there, we are 'all right;' with the sense of hindrance we are dissatisfied and perplexed, and cast about us for other thoughts. Now _any_ thought the quality of whose fringe lets us feel ourselves 'all right,' is an acceptable member of our thinking, whatever kind of thought it may otherwise be. Provided we only feel it to have a place in the scheme of relations in which the interesting topic also lies, that is quite sufficient to make of it a relevant and appropriate portion of our train of ideas.

_For the important thing about a train of thought is its conclusion._ That is the _meaning_, or, as we say, the topic of the thought. That is what abides when all its other members have faded from memory. Usually this conclusion is a word or phrase or particular image, or practical attitude or resolve, whether rising to answer a problem or fill a pre-existing gap that worried us, or whether accidentally stumbled on in revery. In either case it stands out from the other segments of the stream by reason of the peculiar interest attaching to it. This interest _arrests_ it, makes a sort of crisis of it when it comes, induces attention upon it and makes us treat it in a substantive way.

The parts of the stream that precede these substantive conclusions are but the means of the latter's attainment. And, provided the same conclusion be reached, the means may be as mutable as we like, for the 'meaning' of the stream of thought will be the same. What difference does it make what the means are? "_Qu'importe le flacon, pourvu qu'on ait l'ivresse?_" The relative unimportance of the means appears from the fact that when the conclusion is there, we have always forgotten most of the steps preceding its attainment. When we have uttered a proposition, we are rarely able a moment afterwards to recall our exact words, though we can express it in different words easily enough. The practical upshot of a book we read remains with us, though we may not recall one of its sentences.

The only paradox would seem to lie in supposing that the fringe of felt affinity and discord can be the same in two heterogeneous sets of images. Take a train of words passing through the mind and leading to a certain conclusion on the one hand, and on the other hand an almost wordless set of tactile, visual and other fancies leading to the same conclusion. Can the halo, fringe, or scheme in which we feel the words to lie be the same as that in which we feel the images to lie? Does not the discrepancy of terms involve a discrepancy of felt relations among them?

If the terms be taken _quâ_ mere sensations, it assuredly does. For instance, the words may rhyme with each other,--the visual images can have no such affinity as _that_. But _quâ_ thoughts, _quâ_ sensations _understood_, the words have contracted by long association fringes of mutual repugnance or affinity with each other and with the conclusion, which run exactly parallel with like fringes in the visual, tactile and other ideas. The most important element of these fringes is, I repeat, the mere feeling of harmony or discord, of a right or wrong direction in the thought. Dr. Campbell has, so far as I know, made the best analysis of this fact, and his words, often quoted, deserve to be quoted again. The chapter is entitled "What is the cause that nonsense so often escapes being detected, both by the writer and by the reader?" The author, in answering this question, makes (_inter alia_) the following remarks:

"That connection [he says] or relation which comes gradually to subsist among the different words of a language, in the minds of those who speak it,... is merely consequent on this, that those words are employed as signs of connected or related things. It is an axiom in geometry that things equal to the same thing are equal to one another. It may, in like manner, be admitted as an axiom in psychology that ideas associated by the same idea will associate one another. Hence it will happen that if, from experiencing the connection of two things, there results, as infallibly there will result, an association between the ideas or notions annexed to them, as each idea will moreover be associated by its sign, there will likewise be an association between the ideas of the signs. Hence the sounds considered as signs will be conceived to have a connection analogous to that which subsisteth among the things signified; I say, the sounds considered as signs; for this way of considering them constantly attends us in speaking, writing, hearing, and reading. When we purposely abstract from it, and regard them merely as sounds, we are instantly sensible that they are quite unconnected, and have no other relation than what ariseth from similitude of tone or accent. But to consider them in this manner commonly results from previous design, and requires a kind of effort which is not exerted in the ordinary use of speech. In ordinary use they are regarded solely as signs, or, rather, they are confounded with the things they signify; the consequence of which is that, in the manner just now explained, we come insensibly to conceive a connection among them of a very different sort from that of which sounds are naturally susceptible.

"Now this conception, habit, or tendency of the mind, call it which you please, is considerably strengthened by the frequent use of language and by the structure of it. Language is the sole channel through which we communicate our knowledge and discoveries to others, and through which the knowledge and discoveries of others are communicated to us. By reiterated recourse to this medium, it necessarily happens that when things are related to each other, the words signifying those things are more commonly brought together in discourse. Hence the words and names by themselves, by customary vicinity, contract in the fancy a relation additional to that which they derive purely from being the symbols of related things. Farther, this tendency is strengthened by the structure of language. All languages whatever, even the most barbarous, as far as hath yet appeared, are of a regular and analogical make. The consequence is that similar relations in things will be expressed similarly; that is, by similar inflections, derivations, compositions, arrangement of words, or juxtaposition of particles, according to the genius or grammatical form of the particular tongue. Now as, by the habitual use of a language (even though it were quite irregular), the signs would insensibly become connected in the imagination wherever the things signified are connected in nature, so, by the regular structure of a language, this connection among the signs is conceived as analogous to that which subsisteth among their archetypes."

If we know English and French and begin a sentence in French, all the later words that come are French; we hardly ever drop into English. And this affinity of the French words for each other is not something merely operating mechanically as a brain-law, it is something we feel at the time. Our understanding of a French sentence heard never falls to so low an ebb that we are not aware that the words linguistically belong together. Our attention can hardly so wander that if an English word be suddenly introduced we shall not start at the change. Such a vague sense as this of the words belonging together is the very minimum of fringe that can accompany them, if 'thought' at all. Usually the vague perception that all the words we hear belong to the same language and to the same special vocabulary in that language, and that the grammatical sequence is familiar, is practically equivalent to an admission that what we hear is sense. But if an unusual foreign word be introduced, if the grammar trip, or if a term from an incongruous vocabulary suddenly appear, such as 'rat-trap' or 'plumber's bill' in a philosophical discourse, the sentence detonates, as it were, we receive a shock from the incongruity, and the drowsy assent is gone. The feeling of rationality in these cases seems rather a negative than a positive thing, being the mere absence of shock, or sense of discord, between the terms of thought.

So delicate and incessant is this recognition by the mind of the mere fitness of words to be mentioned together that the slightest misreading, such as 'casualty' for 'causality,' or 'perpetual' for 'perceptual,' will be corrected by a listener whose attention is so relaxed that he gets no idea of the _meaning_ of the sentence at all.

Conversely, if words do belong to the same vocabulary, and if the grammatical structure is correct, sentences with absolutely no meaning may be uttered in good faith and pass unchallenged. Discourses at prayer-meetings, reshuffling the same collection of cant phrases, and the whole genus of penny-a-line-isms and newspaper-reporter's flourishes give illustrations of this. "The birds filled the tree-tops with their morning song, making the air moist, cool, and pleasant," is a sentence I remember reading once in a report of some athletic exercises in Jerome Park. It was probably written unconsciously by the hurried reporter, and read uncritically by many readers. An entire volume of 784 pages lately published in Boston is composed of stuff like this passage picked out at random:

"The flow of the efferent fluids of all these vessels from their outlets at the terminal loop of each culminate link on the surface of the nuclear organism is continuous as their respective atmospheric fruitage up to the altitudinal limit of their expansibility, whence, when atmosphered by like but coalescing essences from higher altitudes,--those sensibly expressed as the essential qualities of external forms,--they descend, and become assimilated by the afferents of the nuclear organism."

Take the obscurer passages in Hegel: it is a fair question whether the rationality included in them be anything more than the fact that the words all belong to a common vocabulary, and are strung together on a scheme of predication and relation,--immediacy, self-relation, and what not,--which has habitually recurred. Yet there seems no reason to doubt that the subjective feeling of the rationality of these sentences was strong in the writer as he penned them, or even that some readers by straining may have reproduced it in themselves.

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To sum up, certain kinds of verbal associate, certain grammatical expectations fulfilled, stand for a good part of our impression that a sentence has a meaning and is dominated by the Unity of one Thought. Nonsense in grammatical form sounds half rational; sense with grammatical sequence upset sounds nonsensical; e.g., "Elba the Napoleon English faith had banished broken to be Saint because Helena at." Finally, there is about each word the psychic 'overtone' of feeling that it brings us nearer to a forefelt conclusion. Suffuse all the words of a sentence, as they pass, with these three fringes or haloes of relation, let the conclusion seem worth arriving at, and all will admit the sentence to be an expression of thoroughly continuous, unified, and rational thought.

Each word, in such a sentence, is felt, not only as a word, but as having a _meaning_. The 'meaning' of a word taken thus dynamically in a sentence may be quite different from its meaning when taken statically or without context. The dynamic meaning is usually reduced to the bare fringe we have described, of felt suitability or unfitness to the context and conclusion. The static meaning, when the word is concrete, as 'table,' 'Boston,' consists of sensory images awakened; when it is abstract, as 'criminal legislation,' 'fallacy,' the meaning consists of other words aroused, forming the so-called 'definition.'

Hegel's celebrated dictum that pure being is identical with pure nothing results from his taking the words statically, or without the fringe they wear in a context. Taken in isolation, they agree in the single point of awakening no sensorial images. But taken dynamically, or as significant,--as _thought_,--their fringes of relation, their affinities and repugnances, their function and meaning, are felt and understood to be absolutely opposed.

Such considerations as these remove all appearance of paradox from those cases of extremely deficient visual imagery of whose existence Mr. Galton has made us aware (see below). An exceptionally intelligent friend informs me that he can frame no image whatever of the appearance of his breakfast-table. When asked how he then remembers it at all, he says he simple '_knows_' that it seated four people, and was covered with a white cloth on which were a butter-dish, a coffee-pot, radishes, and so forth. The mind-stuff of which this 'knowing' is made seems to be verbal images exclusively. But if the words 'coffee,' 'bacon,' 'muffins,' and 'eggs' lead a man to speak to his cook, to pay his bills, and to take measures for the morrow's meal exactly as visual and gustatory memories would, why are they not, for all practical intents and purposes, as good a kind of material in which to think? In fact, we may suspect them to be for most purposes better than terms with a richer imaginative coloring. The scheme of relationship and the conclusion being the essential things in thinking, that kind of mind-stuff which is handiest will be the best for the purpose. Now words, uttered or unexpressed, are the handiest mental elements we have. Not only are they very _rapidly_ revivable, but they are revivable as actual sensations more easily than any other items of our experience. Did they not possess some such advantage as this, it would hardly be the case that the older men are and the more effective as thinkers, the more, as a rule, they have lost their visualizing power and depend on words. This was ascertained by Mr. Galton to be the case with members of the Royal Society. The present writer observes it in his own person most distinctly.

On the other hand, a deaf and dumb man can weave his tactile and visual images into a system of thought quite as effective and rational as that of a word-user. _The question whether thought is possible without language_ has been a favorite topic of discussion among philosophers. Some interesting reminiscences of his childhood by Mr. Ballard, a deaf-mute instructor in the National College at Washington, show it to be perfectly possible. A few paragraphs may be quoted here.

"In consequence of the loss of my hearing in infancy, I was debarred from enjoying the advantages which children in the full possession of their senses derive from the exercises of the common primary school, from the every-day talk of their school-fellows and playmates, and from the conversation of their parents and other grown-up persons.

"I could convey my thoughts and feelings to my parents and brothers by natural signs or pantomime, and I could understand what they said to me by the same medium; our intercourse being, however, confined to the daily routine of home affairs and hardly going beyond the circle of my own observation....

"My father adopted a course which he thought would, in some measure, compensate me for the loss of my hearing. It was that of taking me with him when business required him to ride abroad; and he took me more frequently than he did my brothers; giving, as the reason for his apparent partiality, that they could acquire information through the ear, while I depended solely upon my eye for acquaintance with affairs of the outside world....

"I have a vivid recollection of the delight I felt in watching the different scenes we passed through, observing the various phases of nature, both animate and inanimate; though we did not, owing to my infirmity, engage in conversation. It was during those delightful rides, some two or three years before my initiation into the rudiments of written language, that I began to ask myself the question: _How came the world into being?_ When this question occurred to my mind, I set myself to thinking it over a long time. My curiosity was awakened as to what was the origin of human life in its first appearance upon the earth, and of vegetable life as well, and also the cause of the existence of the earth, sun, moon, and stars.

"I remember at one time when my eye fell upon a very large old stump which we happened to pass in one of our rides, I asked myself, 'Is it possible that the first man that ever came into the world rose out of that stump? But that stump is only a remnant of a once noble magnificent tree, and how came that tree? Why, it came only by beginning to grow out of the ground just like those little trees now coming up.' And I dismissed from my mind, as an absurd idea, the connection between the origin of man and a decaying old stump....

"I have no recollection of what it was that first suggested to me the question as to the origin of things. I had before this time gained ideas of the descent from parent to child, of the propagation of animals, and of the production of plants from seeds. The question that occurred to my mind was: whence came the first man, the first animal, and the first plant, at the remotest distance of time, before which there was no man, no animal, no plant; since I knew they all had a beginning and an end.

"It is impossible to state the exact order in which these different questions arose, i.e., about men, animals, plants, the earth, sun, moon, etc. The lower animals did not receive so much thought as was bestowed upon man and the earth; perhaps because I put man and beast in the same class, since I believed that man would be annihilated and there was no resurrection beyond the grave,--though I am told by my mother that, in answer to my question, in the case of a deceased uncle who looked to me like a person in sleep, she had tried to make me understand that he would awake in the far future. It was my belief that man and beast derived their being from the same source, and were to be laid down in the dust in a state of annihilation. Considering the brute animal as of secondary importance, and allied to man on a lower level, man and the earth were the two things on which my mind dwelled most.

"I think I was five years old, when I began to understand the descent from parent to child and the propagation of animals. I was nearly eleven years old, when I entered the Institution where I was educated; and I remember distinctly that it was at least two years before this time that I began to ask myself the question as to the origin of the universe. My age was then about eight, not over nine years.

"Of the form of the earth, I had no idea in my childhood, except that, from a look at a map of the hemispheres, I inferred there were two immense disks of matter lying near each other. I also believed the sun and moon to be round, flat plates of illuminating matter; and for those luminaries I entertained a sort of reverence on account of their power of lighting and heating the earth. I thought from their coming up and going down, travelling across the sky in so regular a manner that there must be a certain something having power to govern their course. I believed the sun went into a hole at the west and came out of another at the east, travelling through a great tube in the earth, describing the same curve as it seemed to describe in the sky. The stars seemed to me to be tiny lights studded in the sky.

"The source from which the universe came was the question about which my mind revolved in a vain struggle to grasp it, or rather to fight the way up to attain to a satisfactory answer. When I had occupied myself with this subject a considerable time, I perceived that it was a matter much greater than my mind could comprehend; and I remember well that I became so appalled at its mystery and so bewildered at my inability to grapple with it that I laid the subject aside and out of my mind, glad to escape being, as it were, drawn into a vortex of inextricable confusion. Though I felt relieved at this escape, yet I could not resist the desire to know the truth; and I returned to the subject; but as before, I left it, after thinking it over for some time. In this state of perplexity, I hoped all the time to get at the truth, still believing that the more I gave thought to the subject, the more my mind would penetrate the mystery. Thus I was tossed like a shuttlecock, returning to the subject and recoiling from it, till I came to school.

"I remember that my mother once told me about a being up above, pointing her finger towards the sky and with a solemn look on her countenance. I do not recall the circumstance which led to this communication. When she mentioned the mysterious being up in the sky, I was eager to take hold of the subject, and plied her with questions concerning the form and appearance of this unknown being, asking if it was the sun, moon, or one of the stars. I knew she meant that there was a living one somewhere up in the sky; but when I realized that she could not answer my questions, I gave it up in despair, feeling sorrowful that I could not obtain a definite idea of the mysterious living one up in the sky.

"One day, while we were haying in a field, there was a series of heavy thunder-claps. I asked one of my brothers where they came from. He pointed to the sky and made a zigzag motion with his finger, signifying lightning. I imagined there was a great man somewhere in the blue vault, who made a loud noise with his voice out of it; and each time I heard a thunder-clap I was frightened, and looked up at the sky, fearing he was speaking a threatening word."

Here we may pause. The reader sees by this time that it makes little or no difference in what sort of mind-stuff, in what quality of imagery, his thinking goes on. The only images _intrinsically_ important are the halting-places, the substantive conclusions, provisional or final, of the thought. Throughout all the rest of the stream, the feelings of relation are everything, and the terms related almost naught. These feelings of relation, these psychic overtones, halos, suffusions, or fringes about the terms, may be the same in very different systems of imagery. A diagram may help to accentuate this indifference of the mental means where the end is the same. Let _A_ be some experience from which a number of thinkers start. Let _Z_ be the practical conclusion rationally inferrible from it. One gets to the conclusion by one line, another by another; one follows a course of English, another of German, verbal imagery. With one, visual images predominate; with another, tactile. Some trains are tinged with emotions, others not; some are very abridged, synthetic and rapid, others, hesitating and broken into many steps. But when the penultimate terms of all the trains, however differing _inter se_, finally shoot into the same conclusion, we say and rightly say, that all the thinkers have had substantially the same thought. It would probably astound each of them beyond measure to be let into his neighbor's mind and to find how different the scenery there was from that in his own.

Thought is in fact a kind of Algebra, as Berkeley long ago said, "in which, though a particular quantity be marked by each letter, yet to proceed right, it is not requisite that in every step each letter suggest to your thoughts that particular quantity it was appointed to stand for." Mr. Lewes has developed this algebra-analogy so well that I must quote his words:

Nevertheless it is rigorously true, and of the greatest importance, that analysts carry on very extensive operations with blank forms, never pausing to supply the symbols with values until the calculation is completed; and ordinary men, no less than philosophers, carry on long trains of thought without pausing to translate their ideas (words) into images.... Suppose some one from a distance shouts 'a lion!' At once the man starts in alarm.... To the man the word is not only an ... expression of all that he has seen and heard of lions, capable of recalling various experiences, but is also capable of taking its place in a connected series of thoughts without recalling any of those experiences, without reviving an image, however faint, of the lion--simply as a sign of a certain relation included in the complex so named. Like an algebraic symbol it may be operated on without conveying other significance than an abstract relation: it is a sign of Danger, related to fear with all its motor sequences. Its logical position suffices.... Ideas are _substitutions_ which require a secondary process when what is symbolized by them is translated into the images and experiences it replaces; and this secondary process is frequently not performed at all, generally only performed to a very small extent. Let anyone closely examine what has passed in his mind when he has constructed a chain of reasoning, and he will be surprised at the fewness and faintness of the images which have accompanied the ideas. Suppose you inform me that 'the blood rushed violently from the man's heart, quickening his pulse at the sight of his enemy.' Of the many latent images in this phrase, how many were salient in your mind and in mine? Probably two--the man and his enemy--and these images were faint. Images of blood, heart, violent rushing, pulse, quickening, and sight, were either not revived at all, or were passing shadows. Had any such images arisen, they would have hampered thought, retarding the logical process of judgment by irrelevant connections. The symbols had substituted _relations_ for these _values_.... There are no images of two things and three things, when I say 'two and three equal five;' there are simply familiar symbols having precise relations.... The verbal symbol 'horse,' which stands for all our experiences of horses, serves all the purposes of Thought, without recalling one of the images clustered in the perception of horses, just as the sight of a horse's form serves all the purposes of _recognition_ without recalling the sound of its neighing or its tramp, its qualities as an animal of draught, and so forth."

It need only be added that as the Algebrist, though the sequence of his terms is fixed by their relations rather than by their several values, must give a real value to the _final_ one he reaches; so the thinker in words must let his concluding word or phrase be translated into its full sensible-image-value, under penalty of the thought being left unrealized and pale.

This is all I have to say about the sensible continuity and unity of our thought as contrasted with the apparent discreteness of the words, images, and other means by which it seems to be carried on. Between all their substantive elements there is 'transitive' consciousness, and the words and images are 'fringed,' and not as discrete as to a careless view they seem. Let us advance now to the next head in our description of Thought's stream.

4. _Human thought appears to deal with objects independent of itself; that is, it is cognitive, or possesses the function of knowing._

For Absolute Idealism, the infinite Thought and its objects are one. The Objects are, through being thought; the eternal Mind is, through thinking them. Were a human thought alone in the world there would be no reason for any other assumption regarding it. Whatever it might have before it would be its vision, would be there, in _its_ 'there,' or then, in _its_ 'then'; and the question would never arise whether an extra-mental duplicate of it existed or not. The reason why we all believe that the objects of our thoughts have a duplicate existence outside, is that there are _many_ human thoughts, each with the _same_ objects, as we cannot help supposing. The judgment that _my_ thought has the same object as _his_ thought is what makes the psychologist call my thought cognitive of an outer reality. The judgment that my own past thought and my own present thought are of the same object is what makes _me_ take the object out of either and project it by a sort of triangulation into an independent position, from which it may _appear_ to both. _Sameness_ in a multiplicity of objective appearances is thus the basis of our belief in realities outside of thought. In Chapter XII we shall have to take up the judgment of sameness again.

To show that the question of reality being extra-mental or not is not likely to arise in the absence of repeated experiences of the _same_, take the example of an altogether unprecedented experience, such as a new taste in the throat. Is it a subjective quality of feeling, or an objective quality felt? You do not even ask the question at this point. It is simply _that taste_. But if a doctor hears you describe it, and says: "Ha! Now you know what _heartburn_ is," then it becomes a quality already existent _extra mentem tuam_, which you in turn have come upon and learned. The first spaces, times, things, qualities, experienced by the child probably appear, like the first heartburn, in this absolute way, as simple _beings_, neither in nor out of thought. But later, by having other thoughts than this present one, and making repeated judgments of sameness among their objects, he corroborates in himself the notion of realities, past and distant as well as present, which realities no one single thought either possesses or engenders, but which all may contemplate and know. This, as was stated in the last chapter, is the _psychological_ point of view, the relatively uncritical non-idealistic point of view of all natural science, beyond which this book cannot go. A mind which has become conscious of its own cognitive function, plays what we have called 'the psychologist' upon itself. It not only knows the things that appear before it; it knows that it knows them. This stage of reflective condition is, more or less explicitly, our habitual adult state of mind.

It cannot, however, be regarded as primitive. The consciousness of objects must come first. We seem to lapse into this primordial condition when consciousness is reduced to a minimum by the inhalation of anæsthetics or during a faint. Many persons testify that at a certain stage of the anæsthetic process objects are still cognized whilst the thought of self is lost. Professor Herzen says:

"During the syncope there is absolute psychic annihilation, the absence of all consciousness; then at the beginning of coming to, one has at a certain moment a vague, limitless, infinite feeling--a sense of _existence in general_ without the least trace of distinction between the me and the not-me."

Dr. Shoemaker of Philadelphia describes during the deepest conscious stage of ether-intoxication a vision of

"two endless parallel lines in swift longitudinal motion ... on a uniform misty background ... together with a constant sound or whirr, not loud but distinct ... which seemed to be connected with the parallel lines.... These phenomena occupied the whole field. There were present no dreams or visions in any way connected with human affairs, no ideas or impressions akin to anything in past experience, no emotions, of course no idea of personality. There was no conception as to what being it was that was regarding the two lines, or that there existed any such thing as such a being; the lines and waves were all."

Similarly a friend of Mr. Herbert Spencer, quoted by him in 'Mind' (vol iii, p. 556), speaks of "an undisturbed empty quiet everywhere except that a stupid presence lay like a heavy intrusion _somewhere_--a blotch on the calm." This sense of objectivity and lapse of subjectivity, even when the object is almost indefinable, is, it seems to me, a somewhat familiar phase in chloroformization, though in my own case it is too deep a phase for any articulate after-memory to remain. I only know that as it vanishes I seem to wake to a sense of my own existence as something additional to what had previously been there.

Many philosophers, however, hold that the reflective consciousness of the self is essential to the cognitive function of thought. They hold that a thought, in order to know a thing at all, must expressly distinguish between the thing and its own self. This is a perfectly wanton assumption, and not the faintest shadow of reason exists for supposing it true. As well might I contend that I cannot dream without dreaming that I dream, swear without swearing that I swear, deny without denying that I deny, as maintain that I cannot know without knowing that I know. I may have either acquaintance-with, or knowledge-about, an object O without think about myself at all. It suffices for this that I think O, and that it exist. If, in addition to thinking O, I also think that I exist and that I know O, well and good; I then know one more thing, a fact about O, of which I previously was unmindful. That, however, does not prevent me from having already known O a good deal. O _per se_, or O _plus_ P, are as good objects of knowledge as O _plus me_ is. The philosophers in question simply substitute one particular object for all others, and call it _the_ object _par excellence_. It is a case of the 'psychologist's fallacy' (see p. 197). _They_ know the object to be one thing and the thought another; and they forthwith foist their own knowledge into that of the thought of which they pretend to give a true account. To conclude, then, _thought may, but need not, in knowing, discriminate between its object and itself._

We have been using the word Object. _Something must now be said about the proper use of the term Object in Psychology._

In popular parlance the word object is commonly taken without reference to the act of knowledge, and treated as synonymous with individual subject of existence. Thus if anyone ask what is the mind's object when you say 'Columbus discovered America in 1492,' most people will reply 'Columbus,' or 'America,' or, at most, 'the discovery of America.' They will name a substantive kernel or nucleus of the consciousness, and say the thought is 'about' that,--as indeed it is,--and they will call that your thought's 'object.' Really that is usually only the grammatical object, or more likely the grammatical subject, of your sentence. It is at most your 'fractional object;' or you may call it the 'topic' of your thought, or the 'subject of your discourse.' But the _Object_ of your thought is really its entire content or deliverance, neither more nor less. It is a vicious use of speech to take out a substantive kernel from its content and call that its object; and it is an equally vicious use of speech to add a substantive kernel not articulately included in its content, and to call that its object. Yet either one of these two sins we commit, whenever we content ourselves with saying that a given thought is simply 'about' a certain topic, or that that topic is its 'object.' The object of my thought in the previous sentence, for example, is strictly speaking neither Columbus, nor America, nor its discovery. It is nothing short of the entire sentence, 'Columbus-discovered-America-in-1492.' And if we wish to speak of it substantively, we must make a substantive of it by writing it out thus with hyphens between all its words. Nothing but this can possibly name its delicate idiosyncrasy. And if we wish to _feel_ that idiosyncrasy we must reproduce the thought as it was uttered, with every word fringed and the whole sentence bathed in that original halo of obscure relations, which, like an horizon, then spread about its meaning.

Our psychological duty is to cling as closely as possible to the actual constitution of the thought we are studying. We may err as much by excess as by defect. If the kernel or 'topic,' Columbus, is in one way less than the thought's object, so in another way it may be more. That is, when named by the psychologist, it may mean much more than actually is present to the thought of which he is reporter. Thus, for example, suppose you should go on to think: 'He was a daring genius!' An ordinary psychologist would not hesitate to say that the object of your thought was still 'Columbus.' True, your thought is _about_ Columbus. It 'terminates' in Columbus, leads from and to the direct idea of Columbus. But for the moment it is not fully and immediately Columbus, it is only 'he,' or rather 'he-was-a-daring-genius;' which, though it may be an unimportant difference for conversational purposes, is, for introspective psychology, as great a difference as there can be.

The object of every thought, then, is neither more nor less than all that the thought thinks, exactly as the thought thinks it, however complicated the matter, and however symbolic the manner of the thinking may be. It is needless to say that memory can seldom accurately reproduce such an object, when once it has passed from before the mind. It either makes too little or too much of it. Its best plan is to repeat the verbal sentence, if there was one, in which the object was expressed. But for inarticulate thoughts there is not even this resource, and introspection must confess that the task exceeds her powers. The mass of our thinking vanishes for ever, beyond hope of recovery, and psychology only gathers up a few of the crumbs that fall from the feast.

* * * * *

The next point to make clear is that, _however complex the object may be, the thought of it is one undivided state of consciousness_. As Thomas Brown says:

"I have already spoken too often to require again to caution you against the mistake into which, I confess, that the terms which the poverty of our language obliges us to use might of themselves very naturally lead you; the mistake of supposing that the most complex states of mind are not truly, in their very essence, as much one and indivisible as those which we term simple--the complexity and seeming coexistence which they involve being relative to our feeling only, not to their own absolute nature. I trust I need not repeat to you that, in itself, every notion, however seemingly complex, is, and must be, truly simple--being one state or affection, of one simple substance, mind. Our conception of a whole army, for example, is as truly this one mind existing in this one state, as our conception of any of the individuals that compose an army. Our notion of the abstract numbers, eight, four, two, is as truly one feeling of the mind as our notion of simple unity."

We have in it these words:--'When the phäng is removing to the Southern Ocean it flaps (its wings) on the water for 3000 lî. Then it ascends on a whirlwind 90,000 lî, and it rests only at the end of six months.' (But similar to this is the movement of the breezes which we call) the horses of the fields, of the dust (which quivers in the sunbeams), and of living things as they are blown against one another by the air . Is its azure the proper colour of the sky? Or is it occasioned by its distance and illimitable extent? If one were looking down (from above), the very same appearance would just meet his view.

§2. And moreover, (to speak of) the accumulation of water;--if it be not great, it will not have strength to support a large boat. Upset a cup of water in a cavity, and a straw will float on it as if it were a boat. Place a cup in it, and it will stick fast;--the water is shallow and the boat is large. (So it is with) the accumulation of wind; if it be not great, it will not have strength to support great wings. Therefore (the phäng ascended to) the height of 90,000 lî, and there was such a mass of wind beneath it; thenceforth the accumulation of wind was sufficient. As it seemed to bear the blue sky on its back, and there was nothing to obstruct or arrest its course, it could pursue its way to the South. A cicada and a little dove laughed at it, saying, 'We make an effort and fly towards an elm or sapan-wood tree; and sometimes before we reach it, we can do no more but drop to the ground. Of what use is it for this (creature) to rise 90,000 lî, and make for the South?' He who goes to the grassy suburbs , returning to the third meal (of the day), will have his belly as full as when he set out; he who goes to a distance of 100 lî will have to pound his grain where he stops for the night; he who goes a thousand lî, will have to carry with him provisions for three months. What should these two small creatures know about the matter? The knowledge of that which is small does not reach to that which is great; (the experience of) a few years does not reach to that of many. How do we know that it is so? The mushroom of a morning does not know (what takes place between) the beginning and end of a month; the short-lived cicada does not know (what takes place between) the spring and autumn. These are instances of a short term of life. In the south of Khû , there is the (tree) called Ming-ling , whose spring is 500 years, and its autumn the same; in high antiquity there was that called Tâ-khun , whose spring was 8000 years, and its autumn the same. And Phäng Zû is the one man renowned to the present day for his length of life:--if all men were (to wish) to match him, would they not be miserable?

§3. In the questions put by Thang to Kî we have similar statements:--'In the bare and barren north there is the dark and vast ocean,--the Pool of Heaven. In it there is a fish, several thousand lî in breadth, while no one knows its length. Its name is the khwän. There is (also) a bird named the phäng; its back is like the Thâi mountain, while its wings are like clouds all round the sky. On a whirlwind it mounts upwards as on the whorls of a goat's horn for 90,000 lî, till, far removed from the cloudy vapours, it bears on its back the blue sky, and then it shapes its course for the South, and proceeds to the ocean there.' A quail by the side of a marsh laughed at it, and said, 'Where is it going to? I spring up with a bound, and come down again when I have reached but a few fathoms, and then fly about among the brushwood and bushes; and this is the perfection of flying. Where is that creature going to?' This shows the difference between the small and the great. Thus it is that men, whose wisdom is sufficient for the duties of some one office, or whose conduct will secure harmony in some one district, or whose virtue is befitting a ruler so that they could efficiently govern some one state, are sure to look on themselves in this manner (like the quail), and yet Yung-dze of Sung would have smiled and laughed at them. (This Yung-dze), though the whole world should have praised him, would not for that have stimulated himself to greater endeavour, and though the whole world should have condemned him, would not have exercised any more repression of his course; so fixed was he in the difference between the internal (judgment of himself) and the external (judgment of others), so distinctly had he marked out the bounding limit of glory and disgrace. Here, however, he stopped. His place in the world indeed had become indifferent to him, but still he had not planted himself firmly (in the right position). There was Lieh-dze , who rode on the wind and pursued his way, with an admirable indifference (to all external things), returning, however, after fifteen days, (to his place). In regard to the things that (are supposed to) contribute to happiness, he was free from all endeavours to obtain them; but though he had not to walk, there was still something for which he had to wait. But suppose one who mounts on (the ether of) heaven and earth in its normal operation, and drives along the six elemental energies of the changing (seasons), thus enjoying himself in the illimitable,--what has he to wait for'? Therefore it is said, 'The Perfect man has no (thought of) self; the Spirit-like man, none of merit; the Sagely-minded man, none of fame .'

§4. Yâo , proposing to resign the throne to Hsü Yû , said, 'When the sun and moon have come forth, if the torches have not been put out, would it not be difficult for them to give light? When the seasonal rains are coming down, if we still keep watering the ground, will not our toil be labour lost for all the good it will do? Do you, Master, stand forth (as sovereign), and the kingdom will (at once) be well governed. If I still (continue to) preside over it, I must look on myself as vainly occupying the place;--I beg to resign the throne to you.' Hsü Yû said, 'You, Sir, govern the kingdom, and the kingdom is well governed. If I in these circumstances take your place, shall I not be doing so for the sake of the name? But the name is but the guest of the reality;--shall I be playing the part of the guest? The tailor-bird makes its nest in the deep forest, but only uses a single branch; the mole drinks from the Ho, but only takes what fills its belly. Return and rest in being ruler,--I will have nothing to do with the throne. Though the cook were not attending to his kitchen, the representative of the dead and the officer of prayer would not leave their cups and stands to take his place.'

§5. Kien Wû asked Lien Shû , saying, 'I heard Khieh-yû talking words which were great, but had nothing corresponding to them (in reality);-once gone, they could not be brought back. I was frightened by them;--they were like the Milky Way which cannot be traced to its beginning or end. They had no connexion with one another, and were not akin to the experiences of men.' 'What were his words?' asked Lien Shift, and the other replied, (He said) that 'Far away on the hill of Kû-shih there dwelt a Spirit-like man whose flesh and skin were (smooth) as ice and (white) as snow; that his manner was elegant and delicate as that of a virgin; that he did not eat any of the five grains, but inhaled the wind and drank the dew; that he mounted on the clouds, drove along the flying dragons, rambling and enjoying himself beyond the four seas; that by the concentration of his spirit-like powers he could save men from disease and pestilence, and secure every year a plentiful harvest.' These words appeared to me wild and incoherent and I did not believe them. 'So it is,' said Lien Shû. 'The blind have no perception of the beauty of elegant figures, nor the deaf of the sound of bells and drums. But is it only the bodily senses of which deafness and blindness can be predicated? There is also a similar defect in the intelligence; and of this your words supply an illustration in yourself. That man, with those attributes, though all things were one mass of confusion, and he heard in that condition the whole world crying out to him to be rectified, would not have to address himself laboriously to the task, as if it were his business to rectify the world. Nothing could hurt that man; the greatest floods, reaching to the sky, could not drown him, nor would he feel the fervour of the greatest heats melting metals and stones till they flowed, and scorching all the ground and hills. From the dust and chaff of himself, he could still mould and fashion Yâos and Shuns ;how should he be willing to occupy himself with things ?'

§6. A man of Sung, who dealt in the ceremonial caps (of Yin) , went with them to Yüeh , the people of which cut off their hair and tattooed their bodies, so that they had no use for them. Yâo ruled the people of the kingdom, and maintained a perfect government within the four seas. Having gone to see the four (Perfect) Ones on the distant hill of Kû-shih, when (he returned to his capital) on the south of the Fän water , his throne appeared no more to his deep-sunk oblivious eyes .

There was a man of Sung who was skilful at making a salve which kept the hands from getting chapped; and (his family) for generations had made the bleaching of cocoon-silk their business. A stranger heard of it, and proposed to buy the art of the preparation for a hundred ounces of silver. The kindred all came together, and considered the proposal. "We have," said they, "been bleaching cocoon-silk for generations, and have only gained a little money. Now in one morning we can sell to this man our art for a hundred ounces;--let him have it." The stranger accordingly got it and went away with it to give counsel to the king of Wû , who was then engaged in hostilities with Yüeh. The king gave him the command of his fleet, and in the winter he had an engagement with that of Yüeh, on which he inflicted a great defeat , and was invested with a portion of territory taken from Yüeh. The keeping the hands from getting chapped was the same in both cases; but in the one case it led to the investiture (of the possessor of the salve), and in the other it had only enabled its owners to continue their bleaching. The difference of result was owing to the different use made of the art. Now you, Sir, had calabashes large enough to hold five piculs;--why did you not think of making large bottle-gourds of them, by means of which you could have floated over rivers and lakes, instead of giving yourself the sorrow of finding that they were useless for holding anything. Your mind, my master, would seem to have been closed against all intelligence!' Hui-dze said to Kwang-dze, 'I have a large tree, which men call the Ailantus . Its trunk swells out to a large size, but is not fit for a carpenter to apply his line to it; its smaller branches are knotted and crooked, so that the disk and square cannot be used on them. Though planted on the wayside, a builder would not turn his head to look at it. Now your words, Sir, are great, but of no use;--all unite in putting them away from them.' Kwang-dze replied, 'Have you never seen a wildcat or a weasel? There it lies, crouching and low, till the wanderer approaches; east and west it leaps about, avoiding neither what is high nor what is low, till it is caught in a trap, or dies in a net. Again there is the Yak , so large that it is like a cloud hanging in the sky. It is large indeed, but it cannot catch mice. You, Sir, have a large tree and are troubled because it is of no use;--why do you not plant it in a tract where there is nothing else, or in a wide and barren wild? There you might saunter idly by its side, or in the enjoyment of untroubled case sleep beneath it. Neither bill nor axe would shorten its existence; there would be nothing to injure it. What is there in its uselessness to cause you distress?' 164:1 See notice on pp. 127, 128, on the Title and Subject-matter of the Book. 164:2 The khwän and the phäng are both fabulous creatures, far transcending in size the dimensions ascribed by the wildest fancy of the West to the kraken and the roc. Kwang-dze represents them as so huge by way of contrast to the small creatures which he is intending to introduce;--to show that size has nothing to do with the Tâo, and the perfect enjoyment which the possession of it affords. The passage is a good specimen of the Yü Yen ( ) metaphorical or parabolical narratives or stories, which are the chief characteristic of our author's writings; but the reader must keep in mind that the idea or lesson in its 'lodging' is generally of a Tâoistic nature. 165:1 There may have been a book with this title, to which Kwang-dze appeals, as if feeling that what he had said needed to be substantiated. 165:2 This seems to be interjected as an afterthought, suggesting to the reader that the phäng, soaring along at such a height, was only an exaggerated form of the common phenomena with which he was familiar. 166:1 In Chinese, Mang Zhan; but this is not the name of any particular place. The phrase denotes the grassy suburbs (from their green colour), not far from any city or town. 166:2 The great state of the South, having its capital Ying in the present Hû-pei, and afterwards the chief competitor with Khin for the sovereignty of the kingdom. 166:3 Taken by some as the name of a tortoise. 166:4 This and the Ming-ling tree, as well as the mushroom mentioned above, together with the khwän and phäng, are all mentioned in the fifth Book of the writings of Lieh-dze, referred to in the next paragraph. 167:1 Or 'the patriarch Phäng.' Confucius compared himself to him (Analects, VII, i);-'our old Phäng;' and Kû Hsî thinks he was a worthy officer of the Shang dynasty. Whoever he was, the legends about him are a mass of Tâoistic fables. At the end of the Shang dynasty (B. C. 1123) he was more than 767 years old, and still in unabated vigour. We read of his losing 49 wives and 54 sons; and that he still left two sons, Wû and Î, who died in Fû-kien, and gave their names to the Wû-î, or Bû-î hills, from which we get our Bohea tea! See Mayers' 'Chinese Reader's Manual,' p. 175. 167:2 The founder of the Shang dynasty (B.C. 1766-1754). In Lieh-dze his interlocutor is called Hsiâ Ko, and Dze-kî. 168:1 We can hardly tell who this Yung-dze was. Sung was a duchy, comprehending portions of the present provinces of Ho-nan, An-hui, and Kiang-sû. 168:2 See note on the title of Book XXXII. Whether there ever was a personage called Lieh-dze or Lieh Yü-khâu, and what is the real character of the writings that go under his name, are questions that cannot be more than thus alluded to in a note. He is often introduced by Kwang-dze, and many narratives are common to their books. Here he comes before us, not as a thinker and writer, but as a semi-supernatural being, who has only not yet attained to the highest consummations of the Tâo. 169:1 The description of a master of the Tâo, exalted by it, unless the predicates about him be nothing but the ravings of a wild extravagance, above mere mortal man. In the conclusion, however, he is presented under three different phrases, which the reader will do well to keep in mind. 169:2 The great sovereign with whom the documents of the Shû King commence:--B. C. 2357-2257. 169:3 A counsellor of Yâo, who is once mentioned by Sze-ma Khien in his account of Po-î,--in the first Book of his Biographies ( ). Hsü Yû is here the instance of 'the Sagely man,' with whom the desire of a name or fame has no influence. 170:1 Some say the tapir. 170:2 Known to us only through Kwang-dze. 170:3 'The madman of Khû' of the Analects, XVIII, 5, who eschews intercourse with Confucius. See Hwang-fû Mî's account of him, under the surname and name of Lû Thung, in his Notices of Eminent Tâoists, 1, 25. 170:4 Literally, 'the Ho and the Han;' but the name of those rivers combined was used to denote 'the Milky Way.' 170:5 See the Khang-hsî Thesaurus under the character . All which is said about the hill is that it was 'in the North Sea.' 171:1 Shun was the successor of Yâo, in the ancient kingdom. 171:2 All this description is to give us an idea of the 'Spirit-like man.' We have in it the results of the Tâo in its fullest embodiment. 172:1 See the Lî Kî, IX, iii, 3. 172:2 A state, part of the present province of Kieh-kiang. 172:3 Said to have been Hsü Yû mentioned above, with Nieh Khüeh, Wang Î, and Phî-î, who will by and by come before us. 172:4 A river in Shan-hsî, on which was the capital of Yâo;--a tributary of the Ho. 172:5 This paragraph is intended to give us an idea of 'the Perfect man,' who has no thought of himself. The description, however, is brief and tame, compared with the accounts of Hsü Yû and of the Spirit-like man.' 172:6 Or Hui Shih, the chief minister of 'king Hui of Liang (or Wei), (B. C. 370-333),' with an interview between whom and Mencius the works of that philosopher commence. He was a friend of Kwang-dze, and an eccentric thinker; and in Book XXXIII there is a long account of several of his views. I do not think that the conversations about 'the great calabash' and 'the great tree' really took place; Kwan-dze probably invented them, to illustrate his point that size had nothing to do with the Tâo, and that things which seemed useless were not really so when rightly used. 172:7 Called also Liang from the name of its capital. Wei was one of the three states (subsequently kingdoms), into which the great fief of Zin was divided about B. C. 400. 173:1 A great and ancient state on the sea-board, north of Yüeh. The name remains in the district of Wû-kiang in the prefecture of Sû-kâu. 173:2 The salve gave the troops of Wû a great advantage in a war on the Kiang, especially in winter. 174:1 The Ailantus glandulosa, common in the north of China, called 'the fetid tree,' from the odour of its leaves. 174:2 The bos grunniens of Thibet, the long tail of which is in great demand for making standards and chowries. Sacred Texts | Taoism

§1. Nan-kwo Sze-khî was seated, leaning forward on his stool. He was looking up to heaven and breathed gently, seeming to be in a trance, and to have lost all consciousness of any companion. (His disciple), Yen Khäng Dze-yû , who was in attendance and standing before him, said, 'What is this? Can the body be made to become thus like a withered tree, and the mind to become like slaked lime? His appearance as he leans forward on the stool to-day is such as I never saw him have before in the same position.' Dze-khî said, 'Yen, you do well to ask such a question, I had just now lost myself ; but how should you understand it? You may have heard the notes of Man, but have not heard those of Earth; you may have heard the notes of Earth, but have not heard those of Heaven.' Dze-yû said, 'I venture to ask from you a description of all these.' The reply was, 'When the breath of the Great Mass (of nature) comes strongly, it is called Wind. Sometimes it does not come so; but when it does, then from a myriad apertures there issues its excited noise;--have you not heard it in a prolonged gale? Take the projecting bluff of a mountain forest;--in the great trees, a hundred spans round, the apertures and cavities are like the nostrils, or the mouth, or the ears; now square, now round like a cup or a mortar; here like a wet footprint, and there like a large puddle. (The sounds issuing from them are like) those of fretted water, of the arrowy whizz, of the stern command, of the inhaling of the breath, of the shout, of the gruff note, of the deep wail, of the sad and piping note. The first notes are slight, and those that follow deeper, but in harmony with them. Gentle winds produce a small response; violent winds a great one. When the fierce gusts have passed away, all the apertures are empty (and still);--have you not seen this in the bending and quivering of the branches and leaves?' Dze-yû said, 'The notes of Earth then are simply those which come from its myriad apertures; and the notes of Man may just be compared to those which (are brought from the tubes of) bamboo;--allow me to ask about the notes of Heaven .' Dze-khî replied, 'When (the wind) blows, (the sounds from) the myriad apertures are different, and (its cessation) makes them stop of themselves. Both of these things arise from (the wind and the apertures) themselves:--should there be any other agency that excites them?'

Where their utterances are like arrows from a bow, we have those who feel it their charge to pronounce what is right and what is wrong.; where they are given out like the conditions of a covenant, we have those who maintain their views, determined to overcome. (The weakness of their arguments), like the decay (of things) in autumn and winter, shows the failing (of the minds of some) from day to day; or it is like their water which, once voided, cannot be gathered up again. Then their ideas seem as if fast bound with cords, showing that the mind is become like an old and dry moat, and that it is nigh to death, and cannot be restored to vigour and brightness. Joy and anger, sadness and pleasure, anticipation and regret, fickleness and fixedness, vehemence and indolence, eagerness and tardiness;--(all these moods), like music from an empty tube, or mushrooms from the warm moisture, day and night succeed to one another and come before us, and we do not know whence they sprout. Let us stop! Let us stop! Can we expect to find out suddenly how they are produced? If there were not (the views of) another, I should not have mine; if there were not I (with my views), his would be uncalled for:--this is nearly a true, statement of the case, but we do not know what it is that makes it be so. It might seem as if there would be a true Governor concerned in it, but we do not find any trace (of his presence and acting). That such an One could act so I believe; but we do not see His form. He has affections, but He has no form. Given the body, with its hundred parts, its nine openings, and its six viscera, all complete in their places, which do I love the most? Do you love them all equally? or do you love some more than others? Is it not the case that they all perform the part of your servants and waiting women? All of them being such, are they not incompetent to rule one another? or do they take it in turns to be now ruler and now servants? There must be a true Ruler (among them) whether by searching you can find out His character or not, there is neither advantage nor hurt, so far as the truth of His operation is concerned. When once we have received the bodily form complete, its parts do not fail to perform their functions till the end comes. In conflict with things or in harmony with them, they pursue their course to the end, with the speed of a galloping horse which cannot be stopped;--is it not sad? To be constantly toiling all one's lifetime, without seeing the fruit of one's labour, and to be weary and worn out with his labour, without knowing where he is going to:--is it not a deplorable case? Men may say, 'But it is not death;' yet of what advantage is this? When the body is decomposed, the mind will be the same along with it:--must not the case be pronounced very deplorable ? Is the life of man indeed enveloped in such darkness? Is it I alone to whom it appears so? And does it not appear to be so to other men?

§3. If we were to follow the judgments of the predetermined mind, who would be left alone and without a teacher ? Not only would it be so with those who know the sequences (of knowledge and feeling) and make their own selection among them, but it would be so as well with the stupid and unthinking. For one who has not this determined mind, to have his affirmations and negations is like the case described in the saying, 'He went to Yüeh to-day, and arrived at it yesterday .' It would be making what was not a fact to be a fact. But even the spirit-like Yü could not have known how to do this, and how should one like me be able to do it? But speech is not like the blowing (of the wind) the speaker has (a meaning in) his words. If, however, what he says, be indeterminate (as from a mind not made up), does he then really speak or not? He thinks that his words are different from the chirpings of fledgelings; but is there any distinction between them or not? But how can the Tâo be so obscured, that there should be 'a True' and 'a False' in it? How can speech be so obscured that there should be 'the Right' and 'the Wrong' about them? Where shall the Tâo go to that it will not be found? Where shall speech be found that it will be inappropriate? Tâo becomes obscured through the small comprehension (of the mind), and speech comes to be obscure through the vain-gloriousness (of the speaker). So it is that we have the contentions between the Literati and the Mohists , the one side affirming what the other denies, and vice versâ. If we would decide on their several affirmations and denials, no plan is like bringing the (proper) light (of the mind) to bear on them. All subjects may be looked at from (two points of view),--from that and from this. If I look at a thing from another's point of view, I do not see it; only as I know it myself, do I know it. Hence it is said, 'That view comes from this; and this view is a consequence of that:'--which is the theory that that view and this--(the opposite views)-produce each the other . Although it be so, there is affirmed now life and now death; now death and now life; now the admissibility of a thing and now its inadmissibility; now its inadmissibility and now its admissibility. (The disputants) now affirm and now deny; now deny and now affirm. Therefore the sagely man does not pursue this method, but views things in the light of (his) Heaven (-ly nature), and hence forms his judgment of what is right. This view is the same as that, and that view is the same as this. But that view involves both a right and a wrong; and this view involves also a right and a wrong:--are there indeed, or are there not the two views, that and this? They have not found their point of correspondency which is called the pivot of the Tâo. As soon as one finds this pivot, he stands in the centre of the ring (of thought), where he can respond without end to the changing views;--without end to those affirming, and without end to those denying. Therefore I said, 'There is nothing like the proper light (of the mind).'

§4. By means of a finger (of my own) to illustrate that the finger (of another) is not a finger is not so good a plan as to illustrate that it is not so by means of what is (acknowledged to be) not a finger; and by means of (what I call) a horse to illustrate that (what another calls) a horse is not so, is not so good a plan as to illustrate that it is not a horse, by means of what is (acknowledged to be) not a horse . (All things in) heaven and earth may be (dealt with as) a finger; (each of) their myriads may be (dealt with as) a horse. Does a thing seem so to me? (I say that) it is so. Does it seem not so to me? (I say that) it is not so. A path is formed by (constant) treading on the ground. A thing is called by its name through the (constant) application of the name to it. How is it so? It is so because it is so. How is it not so? It is not so, because it is not so. Everything has its inherent character and its proper capability. There is nothing which has not these. Therefore, this being so, if we take a stalk of grain and a (large) pillar, a loathsome (leper) and (a beauty like) Hsî Shih , things large and things insecure, things crafty and things strange;--they may in the light of the Tâo all be reduced to the same category (of opinion about them). It was separation that led to completion; from completion ensued dissolution. But all things, without regard to their completion and dissolution, may again be comprehended in their unity;--it is only the far reaching in thought who know how to comprehend them in this unity. This being so, let us give up our devotion to our own views, and occupy ourselves with the ordinary views. These ordinary views are grounded on the use of things. (The study of that) use leads to the comprehensive judgment, and that judgment secures the success (of the inquiry). That success gained, we are near (to the object of our search), and there we stop. When we stop, and yet we do not know how it is so, we have what is called the Tâo. When we toil our spirits and intelligence, obstinately determined (to establish our own view), and do not know the agreement (which underlies it and the views of others), we have what is called 'In the morning three.' What is meant by that 'In the morning three?' A keeper of monkeys, in giving them out their acorns, (once) said, 'In the morning I will give you three (measures) and in the evening four.' This made them all angry, and he said, 'Very well. In the morning I will give you four and in the evening three.' His two proposals were substantially the same, but the result of the one was to make the creatures angry, and of the other to make them pleased:--an illustration of the point I am insisting on. Therefore the sagely man brings together a dispute in its affirmations and denials, and rests in the equal fashioning of Heaven . Both sides of the question are admissible.

§5. Among the men of old their knowledge reached the extreme point. What was that extreme point? Some held that at first there was not anything. This is the extreme point, the utmost point to which nothing can be added . A second class held that there was something, but without any responsive recognition of it (on the part of men). A third class held that there was such recognition, but there had not begun to be any expression of different opinions about it. It was through the definite expression of different opinions about it that there ensued injury to (the doctrine of) the Tâo. It was this injury to the (doctrine of the) Tâo which led to the formation of (partial) preferences. Was it indeed after such preferences were formed that the injury came? or did the injury precede the rise of such preferences? If the injury arose after their formation, Kâo's method of playing on the lute was natural. If the injury arose before their formation, there would have been no such playing on the lute as Kâo's . Kâo Wän's playing on the lute, Shih Kwang's indicating time with his staff, and Hui-dze's (giving his views), while leaning against a dryandra tree (were all extraordinary). The knowledge of the three men (in their several arts) was nearly perfect, and therefore they practised them to the end of their lives. They loved them because they were different from those of others. They loved them and wished to make them known to others. But as they could not be made clear, though they tried to make them so, they ended with the obscure (discussions) about 'the hard' and 'the White.' And their sons , moreover, with all the threads of their fathers' compositions, yet to the end of their lives accomplished nothing. If they, proceeding in this way, could be said to have succeeded, then am I also successful; if they cannot be pronounced successful, neither I nor any other can succeed. Therefore the scintillations of light from the midst of confusion and perplexity are indeed valued by the sagely man; but not to use one's own views and to take his position on the ordinary views is what is called using the (proper) light.

§6. But here now are some other sayings :--I do not know whether they are of the same character as those which I have already given, or of a different character. Whether they be of the same character or not when looked at along with them, they have a character of their own, which cannot be distinguished from the others. But though this be the case, let me try to explain myself. There was a beginning. There was a beginning before that beginning . There was a beginning previous to that beginning before there was the beginning. There was existence; there had been no existence. There was no existence before the beginning of that no existence . There was no existence previous to the no existence before there was the beginning of the no existence. If suddenly there was nonexistence, we do not know whether it was really anything existing, or really not existing. Now I have said what I have said, but I do not know whether what I have said be really anything to the point or not. Under heaven there is nothing greater than the tip of an autumn down, and the Thâi mountain is small. There is no one more long-lived than a child which dies prematurely, and Phäng Zû did not live out his time. Heaven, Earth, and I were produced together, and all things and I are one. Since they are one, can there be speech about them? But since they are spoken of as one, must there not be room for speech? One and Speech are two; two and one are three. Going on from this (in our enumeration), the most skilful reckoner cannot reach (the end of the necessary numbers), and how much less can ordinary people do so! Therefore from non-existence we proceed to existence till we arrive at three; proceeding from existence to existence, to how many should we reach? Let us abjure such procedure, and simply rest here .

§7. The Tâo at first met with no responsive recognition. Speech at first had no constant forms of expression. Because of this there came the demarcations (of different views). Let me describe those demarcations:--they are the Left and the Right ; the Relations and their Obligations ; Classifications and their Distinctions; Emulations and Contentions. These are what are called 'the Eight Qualities.' Outside the limits of the world of men , the sage occupies his thoughts, but does not discuss about anything; inside those limits he occupies his thoughts, but does not pass any judgments. In the Khun Khiû , which embraces the history of the former kings, the sage indicates his judgments, but does not argue (in vindication of them). Thus it is that he separates his characters from one another without appearing to do so, and argues without the form of argument. How does he do so? The sage cherishes his views in his own breast, while men generally state theirs argumentatively, to show them to others. Hence we have the saying, 'Disputation is a proof of not seeing clearly.' The Great Tâo does not admit of being praised. The Great Argument does not require words. Great Benevolence is not (officiously) benevolent. Great Disinterestedness does not vaunt its humility. Great Courage is not seen in stubborn bravery. The Tâo that is displayed is not the Tâo. Words that are argumentative do not reach the point. Benevolence that is constantly exercised does not accomplish its object. Disinterestedness that vaunts its purity is not genuine. Courage that is most stubborn is ineffectual. These five seem to be round (and complete), but they tend to become square (and immovable) . Therefore the knowledge that stops at what it does not know is the greatest. Who knows the argument that needs no words, and the Way that is not to be trodden ? He who is able to know this has what is called 'The Heavenly Treasure-house .' He may pour into it without its being filled; he may pour from it without its being exhausted; and all the while he does not know whence (the supply) comes. This is what is called 'The Store of Light .' Therefore of old Yâo asked Shun, saying, 'I wish to smite (the rulers of) Zung, Kwei, and Hsü-âo . Even when standing in my court, I cannot get them out of my mind. How is it so?' Shun replied, 'Those three rulers live (in their little states) as if they were among the mugwort and other brushwood;--how is it that you cannot get them out of your mind? Formerly, ten suns came out together, and all things were illuminated by them;--how much should (your) virtue exceed (all) suns!'

How do you know that when I say "I know it," I really (am showing that) I do not know it, and that when I say "I do not know it," I really am showing that I do know it .' And let me ask you some questions:--'If a man sleep in a damp place, he will have a pain in his loins, and half his body will be as if it were dead; but will it be so with an eel? If he be living in a tree, he will be frightened and all in a tremble; but will it be so with a monkey? And does any one of the three know his right place? Men eat animals that have been fed on grain and grass; deer feed on the thickset grass; centipedes enjoy small snakes; owls and crows delight in mice; but does any one of the four know the right taste? The dog-headed monkey finds its mate in the female gibbon; the elk and the axis deer cohabit; and the eel enjoys itself with other fishes. Mâo Zhiang and Lî Kî were accounted by men to be most beautiful, but when fishes saw them, they dived deep in the water from them; when birds, they flew from them aloft; and when deer saw them, they separated and fled away . But did any of these four know which in the world is the right female attraction? As I look at the matter, the first principles of benevolence and righteousness and the paths of approval and disapproval are inextricably mixed and confused together:--how is it possible that I should know how to discriminate among them?' Nieh Khüeh said (further), 'Since you, Sir, do not know what is advantageous and what is hurtful, is the Perfect man also in the same way without the knowledge of them?' Wang i replied, 'The Perfect man is spirit-like. Great lakes might be boiling about him, and he would not feel their heat; the Ho and the Han might be frozen up, and he would not feel the cold; the hurrying thunderbolts might split the mountains, and the wind shake the ocean, without being able to make him afraid. Being such, he mounts on the clouds of the air, rides on the sun and moon, and rambles at ease beyond the four seas. Neither death nor life makes any change in him, and how much less should the considerations of advantage and injury do so !'

§9. Khü Zhiâo-dze asked Khang-wû Dze , saying, 'I heard the Master (speaking of such language as the following):--"The sagely man does not occupy himself with worldly affairs. He does not put himself in the way of what is profitable, nor try to avoid what is hurtful; he has no pleasure in seeking (for anything from any one); he does not care to be found in (any established) Way; he speaks without speaking; he does not speak when he speaks; thus finding his enjoyment outside the dust and dirt (of the world)." The Master considered all this to be a shoreless flow of mere words, and I consider it to describe the course of the Mysterious Way.--What do you, Sir, think of it?' Khang-wû dze replied, 'The hearing of such words would have perplexed even Hwang-Tî, and how should Khiû be competent to understand them? And you, moreover, are too hasty in forming your estimate (of their meaning). You see the egg, and (immediately) look out for the cock (that is to be hatched from it); you see the bow, and (immediately) look out for the dove (that is to be brought down by it) being roasted. I will try to explain the thing to you in a rough way; do you in the same way listen to me. 'How could any one stand by the side of the sun and moon, and hold under his arm all space and all time? (Such language only means that the sagely man) keeps his mouth shut, and puts aside questions that are uncertain and dark; making his inferior capacities unite with him in honouring (the One Lord). Men in general bustle about and toil; the sagely man seems stupid and to know nothing . He blends ten thousand years together in the one (conception of time); the myriad things all pursue their spontaneous course, and they are all before him as doing so. 'How do I know that the love of life is not a delusion? and that the dislike of death is not like a young person's losing his way, and not knowing that he is (really) going home? Lî Kî was a daughter of the border Warden of Ai. When (the ruler of) the state of Zin first got possession of her, she wept till the tears wetted all the front of her dress. But when she came to the place of the king , shared with him his luxurious couch, and ate his grain-and-grass-fed meat, then she regretted that she had wept. How do I know that the dead do not repent of their former craving for life? 'Those who dream of (the pleasures of) drinking may in the morning wail and weep; those who dream of wailing and weeping may in the morning be going out to hunt. When they were dreaming they did not know it was a dream; in their dream they may even have tried to interpret it ; but when they awoke they knew that it was a dream. And there is the great awaking, after which we shall know that this life was a great dream . All the while, the stupid think they are awake, and with nice discrimination insist on their knowledge; now playing the part of rulers, and now of grooms. Bigoted was that Khiû! He and you are both dreaming. I who say that you are dreaming am dreaming myself. These words seem very strange; but if after ten thousand ages we once meet with a great sage who knows how to explain them, it will be as if we met him (unexpectedly) some morning or evening.

§10. 'Since you made me enter into this discussion with you, if you have got the better of me and not I of you, are you indeed right, and I indeed wrong? If I have got the better of you and not you of me, am I indeed right and you indeed wrong? Is the one of us right and the other wrong? are we both right or both wrong? Since we cannot come to a mutual and common understanding, men will certainly continue in darkness on the subject. 'Whom shall I employ to adjudicate in the matter? If I employ one who agrees with you, how can he, agreeing with you, do so correctly? And the same may be said, if I employ one who agrees with me. It will be the same if I employ one who differs from us both or one who agrees with us both. In this way I and you and those others would all not be able to come to a mutual understanding; and shall we then wait for that (great sage)? (We need not do so.) To wait on others to learn how conflicting opinions are changed is simply like not so waiting at all. The harmonising of them is to be found in the invisible operation of Heaven, and by following this on into the unlimited past. It is by this method that we can complete our years (without our minds being disturbed) . 'What is meant by harmonising (conflicting opinions) in the invisible operation of Heaven? There is the affirmation and the denial of it; and there is the assertion of an opinion and the rejection of it. If the affirmation be according to the reality of the fact, it is certainly different from the denial of it:--there can be no dispute about that. If the assertion of an opinion be correct, it is certainly different from its rejection:--neither can there be any dispute about that. Let us forget the lapse of time; let us forget the conflict of opinions. Let us make our appeal to the Infinite, and take up our position there .'

The whole Group Volcanic--Numbers of Craters--Leafless Bushes Colony at Charles Island--James Island--Salt-lake in Crater--Natural History of the Group--Ornithology, curious Finches--Reptiles--Great Tortoises, habits of--Marine Lizard, feeds on Sea-weed--Terrestrial Lizard, burrowing habits, herbivorous--Importance of Reptiles in the Archipelago--Fish, Shells, Insects--Botany--American Type of Organization--Differences in the Species or Races on different Islands--Tameness of the Birds--Fear of Man, an acquired Instinct.

SEPTEMBER 15th.--This archipelago consists of ten principal islands, of which five exceed the others in size. They are situated under the Equator, and between five and six hundred miles westward of the coast of America. They are all formed of volcanic rocks; a few fragments of granite curiously glazed and altered by the heat, can hardly be considered as an exception. Some of the craters, surmounting the larger islands, are of immense size, and they rise to a height of between three and four thousand feet. Their flanks are studded by innumerable smaller orifices. I scarcely hesitate to affirm, that there must be in the whole archipelago at least two thousand craters. These consist either of lava or scoriae, or of finely-stratified, sandstone-like tuff. Most of the latter are beautifully symmetrical; they owe their origin to eruptions of volcanic mud without any lava: it is a remarkable circumstance that every one of the twenty-eight tuff-craters which were examined, had their southern sides either much lower than the other sides, or quite broken down and removed. As all these craters apparently have been formed when standing in the sea, and as the waves from the trade wind and the swell from the open Pacific here unite their forces on the southern coasts of all the islands, this singular uniformity in the broken state of the craters, composed of the soft and yielding tuff, is easily explained.

Considering that these islands are placed directly under the equator, the climate is far from being excessively hot; this seems chiefly caused by the singularly low temperature of the surrounding water, brought here by the great southern

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Polar current. Excepting during one short season, very little rain falls, and even then it is irregular; but the clouds generally hang low. Hence, whilst the lower parts of the islands are very sterile, the upper parts, at a height of a thousand feet and upwards, possess a damp climate and a tolerably luxuriant vegetation. This is especially the case on the windward sides of the islands, which first receive and condense the moisture from the atmosphere.

In the morning (17th) we landed on Chatham Island, which, like the others, rises with a tame and rounded outline, broken here and there by scattered hillocks, the remains of former craters. Nothing could be less inviting than the first appearance. A broken field of black basaltic lava, thrown into the most rugged waves, and crossed by great fissures, is everywhere covered by stunted, sun-burnt brushwood, which shows little signs of life. The dry and parched surface, being heated by the noon-day sun, gave to the air a close and sultry feeling, like that from a stove: we fancied even that the bushes smelt unpleasantly. Although I diligently tried to collect as many plants as possible, I succeeded in getting very few; and such wretched-looking little weeds would have better become an arctic than an equatorial Flora. The brushwood appears, from a short distance, as leafless as our trees during winter; and it was some time before I discovered that not only almost every plant was now in full leaf, but that the greater number were in flower. The commonest bush is one of the Euphorbiaceae: an acacia and a great odd-looking cactus are the only trees which afford any shade. After the season of heavy rains, the islands are said to appear for a short time partially green. The volcanic island of Fernando Noronha, placed in many respects under nearly similar conditions, is the only other country where I have seen a vegetation at all like this of the Galapagos Islands.

The Beagle sailed round Chatham Island, and anchored in several bays. One night I slept on shore on a part of the island, where black truncated cones were extraordinarily numerous: from one small eminence I counted sixty of them, all surmounted by craters more or less perfect. The greater number consisted merely of a ring of red scoriae or slags, cemented together: and their height above the plain of lava was not more than from fifty to a hundred feet; none had been very lately active. The entire surface of this part of the island seems to have been permeated, like a sieve, by the subterranean vapours: here and there the lava, whilst soft, has been blown into great bubbles; and in other parts, the tops of caverns similarly formed have fallen in, leaving circular pits with steep sides. From the regular form of the many craters, they gave to the country an artificial appearance, which vividly reminded me of those parts of Staffordshire, where the great iron-foundries are most numerous. The day was glowing hot, and the scrambling over the rough surface and through the intricate thickets, was very fatiguing; but I was well repaid by the strange Cyclopean scene. As I was walking along I met two large tortoises, each of which must have weighed at least two hundred pounds: one was eating a piece of cactus, and as I approached, it stared at me and slowly walked away; the other gave a deep hiss, and drew in its head. These huge reptiles, surrounded by the black lava, the leafless shrubs, and large cacti, seemed to my fancy like some antediluvian animals. The few dull-coloured birds cared no more for me than they did for the great tortoises.

23rd.--The Beagle proceeded to Charles Island. This archipelago has long been frequented, first by the bucaniers, and latterly by whalers, but it is only within the last six years, that a small colony has been established here. The inhabitants are between two and three hundred in number; they are nearly all people of colour, who have been banished for political crimes from the Republic of the Equator, of which Quito is the capital. The settlement is placed about four and a half miles inland, and at a height probably of a thousand feet. In the first part of the road we passed through leafless thickets, as in Chatham Island. Higher up, the woods gradually became greener; and as soon as we crossed the ridge of the island, we were cooled by a fine southerly breeze, and our sight refreshed by a green and thriving vegetation. In this upper region coarse grasses and ferns abound; but there are no tree-ferns: I saw nowhere any member of the palm family, which is the more singular, as 360 miles northward, Cocos Island takes its name from the number of cocoa-nuts. The houses are irregularly scattered over a flat space of ground, which is cultivated with sweet potatoes and bananas. It will not easily be imagined how pleasant the sight of black mud was to us, after having been so long, accustomed to the parched soil of Peru and northern Chile. The inhabitants, although complaining of poverty, obtain, without much trouble, the means of subsistence. In the woods there are many wild pigs and goats; but the staple article of animal food is supplied by the tortoises. Their numbers have of course been greatly reduced in this island, but the people yet count on two days' hunting giving them food for the rest of the week. It is said that formerly single vessels have taken away as many as seven hundred, and that the ship's company of a frigate some years since brought down in one day two hundred tortoises to the beach.

September 29th.--We doubled the south-west extremity of Albemarle Island, and the next day were nearly becalmed between it and Narborough Island. Both are covered with immense deluges of black naked lava, which have flowed either over the rims of the great caldrons, like pitch over the rim of a pot in which it has been boiled, or have burst forth from smaller orifices on the flanks; in their descent they have spread over miles of the sea-coast. On both of these islands, eruptions are known to have taken place; and in Albemarle, we saw a small jet of smoke curling from the summit of one of the great craters. In the evening we anchored in Bank's Cove, in Albemarle Island. The next morning I went out walking. To the south of the broken tuff-crater, in which the Beagle was anchored, there was another beautifully symmetrical one of an elliptic form; its longer axis was a little less than a mile, and its depth about 500 feet. At its bottom there was a shallow lake, in the middle of which a tiny crater formed an islet. The day was overpoweringly hot, and the lake looked clear and blue: I hurried down the cindery slope, and, choked with dust, eagerly tasted the water--but, to my sorrow, I found it salt as brine.

The rocks on the coast abounded with great black lizards, between three and four feet long; and on the hills, an ugly yellowish-brown species was equally common. We saw many of this latter kind, some clumsily running out of the way, and others shuffling into their burrows. I shall presently describe in more detail the habits of both these reptiles. The whole of this northern part of Albemarle Island is miserably sterile.

October 8th.--We arrived at James Island: this island, as well as Charles Island, were long since thus named after our kings of the Stuart line. Mr. Bynoe, myself, and our servants were left here for a week, with provisions and a tent, whilst the Beagle went for water. We found here a party of Spaniards, who had been sent from Charles Island to dry fish, and to salt tortoise-meat. About six miles inland, and at the height of nearly 2000 feet, a hovel had been built in which two men lived, who were employed in catching tortoises, whilst the others were fishing on the coast. I paid this party two visits, and slept there one night. As in the other islands, the lower region was covered by nearly leafless bushes, but the trees were here of a larger growth than elsewhere, several being two feet and some even two feet nine inches in diameter. The upper region being kept damp by the clouds, supports a green and flourishing vegetation. So damp was the ground, that there were large beds of a coarse cyperus, in which great numbers of a very small water-rail lived and bred. While staying in this upper region, we lived entirely upon tortoise-meat: the breast-plate roasted (as the Gauchos do _carne con cuero_), with the flesh on it, is very good; and the young tortoises make excellent soup; but otherwise the meat to my taste is indifferent.

One day we accompanied a party of the Spaniards in their whale-boat to a salina, or lake from which salt is procured. After landing, we had a very rough walk over a rugged field of recent lava, which has almost surrounded a tuff-crater, at the bottom of which the salt-lake lies. The water is only three or four inches deep, and rests on a layer of beautifully crystallized, white salt. The lake is quite circular, and is fringed with a border of bright green succulent plants; the almost precipitous walls of the crater are clothed with wood, so that the scene was altogether both picturesque and curious. A few years since, the sailors belonging to a sealing-vessel murdered their captain in this quiet spot; and we saw his skull lying among the bushes.

During the greater part of our stay of a week, the sky was cloudless, and if the trade-wind failed for an hour, the heat became very oppressive. On two days, the thermometer within the tent stood for some hours at 93 degs.; but in the open air, in the wind and sun, at only 85 degs. The sand was extremely hot; the thermometer placed in some of a brown colour immediately rose to 137 degs., and how much above that it would have risen, I do not know, for it was not graduated any higher. The black sand felt much hotter, so that even in thick boots it was quite disagreeable to walk over it.

The natural history of these islands is eminently curious, and well deserves attention. Most of the organic productions are aboriginal creations, found nowhere else; there is even a difference between the inhabitants of the different islands; yet all show a marked relationship with those of America, though separated from that continent by an open space of ocean, between 500 and 600 miles in width. The archipelago is a little world within itself, or rather a satellite attached to America, whence it has derived a few stray colonists, and has received the general character of its indigenous productions. Considering the small size of the islands, we feel the more astonished at the number of their aboriginal beings, and at their confined range. Seeing every height crowned with its crater, and the boundaries of most of the lava-streams still distinct, we are led to believe that within a period geologically recent the unbroken ocean was here spread out. Hence, both in space and time, we seem to be brought somewhat near to that great fact--that mystery of mysteries--the first appearance of new beings on this earth.

Of terrestrial mammals, there is only one which must be considered as indigenous, namely, a mouse (Mus Galapagoensis), and this is confined, as far as I could ascertain, to Chatham Island, the most easterly island of the group. It belongs, as I am informed by Mr. Waterhouse, to a division of the family of mice characteristic of America. At James Island, there is a rat sufficiently distinct from the common kind to have been named and described by Mr. Waterhouse; but as it belongs to the old-world division of the family, and as this island has been frequented by ships for the last hundred and fifty years, I can hardly doubt that this rat is merely a variety produced by the new and peculiar climate, food, and soil, to which it has been subjected. Although no one has a right to speculate without distinct facts, yet even with respect to the Chatham Island mouse, it should be borne in mind, that it may possibly be an American species imported here; for I have seen, in a most unfrequented part of the Pampas, a native mouse living in the roof of a newly built hovel, and therefore its transportation in a vessel is not improbable: analogous facts have been observed by Dr. Richardson in North America.

Secondly, there are two owls, representing the short-eared and white barn-owls of Europe. Thirdly, a wren, three tyrant-flycatchers (two of them species of Pyrocephalus, one or both of which would be ranked by some ornithologists as only varieties), and a dove--all analogous to, but distinct from, American species. Fourthly, a swallow, which though differing from the Progne purpurea of both Americas, only in being rather duller colored, smaller, and slenderer, is considered by Mr. Gould as specifically distinct. Fifthly, there are three species of mocking thrush--a form highly characteristic of America. The remaining land-birds form a most singular group of finches, related to each other in the structure of their beaks, short tails, form of body and plumage: there are thirteen species, which Mr. Gould has divided into four sub-groups. All these species are peculiar to this archipelago; and so is the whole group, with the exception of one species of the sub-group Cactornis, lately brought from Bow Island, in the Low Archipelago. Of Cactornis, the two species may be often seen climbing about the flowers of the great cactus-trees; but all the other species of this group of finches, mingled together in flocks, feed on the dry and sterile ground of the lower districts. The males of all, or certainly of the greater number, are jet black; and the females (with perhaps one or two exceptions) are brown. The most curious fact is the perfect gradation in the size of the beaks in the different species of Geospiza, from one as large as that of a hawfinch to that of a chaffinch, and (if Mr. Gould is right in including his sub-group, Certhidea, in the main group) even to that of a warbler. The largest beak in the genus Geospiza is shown in Fig. 1, and the smallest in Fig. 3; but instead of there being only one intermediate species, with a beak of the size shown in Fig. 2, there are no less than six species with insensibly graduated beaks. The beak of the sub-group Certhidea, is shown in Fig. 4. The beak of Cactornis is

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1. Geospiza magnirostris. 2. Geospiza fortis. 3. Geospiza parvula. 4. Certhidea olivasea.

somewhat like that of a starling, and that of the fourth sub-group, Camarhynchus, is slightly parrot-shaped. Seeing this gradation and diversity of structure in one small, intimately related group of birds, one might really fancy that from an original paucity of birds in this archipelago, one species had been taken and modified for different ends. In a like manner it might be fancied that a bird originally a buzzard, had been induced here to undertake the office of the carrion-feeding Polybori of the American continent.

Of waders and water-birds I was able to get only eleven kinds, and of these only three (including a rail confined to the damp summits of the islands) are new species. Considering the wandering habits of the gulls, I was surprised to find that the species inhabiting these islands is peculiar, but allied to one from the southern parts of South America. The far greater peculiarity of the land-birds, namely, twenty-five out of twenty-six, being new species, or at least new races, compared with the waders and web-footed birds, is in accordance with the greater range which these latter orders have in all parts of the world. We shall hereafter see this law of aquatic forms, whether marine or fresh-water, being less peculiar at any given point of the earth's surface than the terrestrial forms of the same classes, strikingly illustrated in the shells, and in a lesser degree in the insects of this archipelago.

Two of the waders are rather smaller than the same species brought from other places: the swallow is also smaller, though it is doubtful whether or not it is distinct from its analogue. The two owls, the two tyrant-catchers (Pyrocephalus) and the dove, are also smaller than the analogous but distinct species, to which they are most nearly related; on the other hand, the gull is rather larger. The two owls, the swallow, all three species of mocking-thrush, the dove in its separate colours though not in its whole plumage, the Totanus, and the gull, are likewise duskier coloured than their analogous species; and in the case of the mocking-thrush and Totanus, than any other species of the two genera. With the exception of a wren with a fine yellow breast, and of a tyrant-flycatcher with a scarlet tuft and breast, none of the birds are brilliantly coloured, as might have been expected in an equatorial district. Hence it would appear probable, that the same causes which here make the immigrants of some peculiar species smaller, make most of the peculiar Galapageian species also smaller, as well as very generally more dusky coloured. All the plants have a wretched, weedy appearance, and I did not see one beautiful flower. The insects, again, are small-sized and dull-coloured, and, as Mr. Waterhouse informs me, there is nothing in their general appearance which would have led him to imagine that they had come from under the equator. The birds, plants, and insects have a desert character, and are not more brilliantly coloured than those from southern Patagonia; we may, therefore, conclude that the usual gaudy colouring of the intertropical productions, is not related either to the heat or light of those zones, but to some other cause, perhaps to the conditions of existence being generally favourable to life.

We will now turn to the order of reptiles, which gives the most striking character to the zoology of these islands. The species are not numerous, but the numbers of individuals of each species are extraordinarily great. There is one small lizard belonging to a South American genus, and two species (and probably more) of the Amblyrhynchus--a genus confined to the Galapagos Islands. There is one snake which is numerous; it is identical, as I am informed by M. Bibron, with the Psammophis Temminckii from Chile. Of sea-turtle I believe there are more than one species, and of tortoises there are, as we shall presently show, two or three species or races. Of toads and frogs there are none: I was surprised at this, considering how well suited for them the temperate and damp upper woods appeared to be. It recalled to my mind the remark made by Bory St. Vincent, namely, that none of this family are found on any of the volcanic islands in the great oceans. As far as I can ascertain from various works, this seems to hold good throughout the Pacific, and even in the large islands of the Sandwich archipelago. Mauritius offers an apparent exception, where I saw the Rana Mascariensis in abundance: this frog is said now to inhabit the Seychelles, Madagascar, and Bourbon; but on the other hand, Du Bois, in his voyage in 1669, states that there were no reptiles in Bourbon except tortoises; and the Officier du Roi asserts that before 1768 it had been attempted, without success, to introduce frogs into Mauritius--I presume for the purpose of eating: hence it may be well doubted whether this frog is an aboriginal of these islands. The absence of the frog family in the oceanic islands is the more remarkable, when contrasted with the case of lizards, which swarm on most of the smallest islands. May this difference not be caused, by the greater facility with which the eggs of lizards, protected by calcareous shells might be transported through salt-water, than could the slimy spawn of frogs?

I will first describe the habits of the tortoise (Testudo nigra, formerly called Indica), which has been so frequently alluded to. These animals are found, I believe, on all the islands of the archipelago; certainly on the greater number. They frequent in preference the high damp parts, but they likewise live in the lower and arid districts. I have already shown, from the numbers which have been caught in a single day, how very numerous they must be. Some grow to an immense size: Mr. Lawson, an Englishman, and vice-governor of the colony, told us that he had seen several so large, that it required six or eight men to lift them from the ground; and that some had afforded as much as two hundred pounds of meat. The old males are the largest, the females rarely growing to so great a size: the male can readily be distinguished from the female by the greater length of its tail. The tortoises which live on those islands where there is no water, or in the lower and arid parts of the others, feed chiefly on the succulent cactus. Those which frequent the higher and damp regions, eat the leaves of various trees, a kind of berry (called guayavita) which is acid and austere, and likewise a pale green filamentous lichen (Usnera plicata), that hangs from the boughs of the trees.

The tortoise is very fond of water, drinking large quantities, and wallowing in the mud. The larger islands alone possess springs, and these are always situated towards the central parts, and at a considerable height. The tortoises, therefore, which frequent the lower districts, when thirsty, are obliged to travel from a long distance. Hence broad and well-beaten paths branch off in every direction from the wells down to the sea-coast; and the Spaniards by following them up, first discovered the watering-places. When I landed at Chatham Island, I could not imagine what animal travelled so methodically along well-chosen tracks. Near the springs it was a curious spectacle to behold many of these huge creatures, one set eagerly travelling onwards with outstretched necks, and another set returning, after having drunk their fill. When the tortoise arrives at the spring, quite regardless of any spectator, he buries his head in the water above his eyes, and greedily swallows great mouthfuls, at the rate of about ten in a minute. The inhabitants say each animal stays three or four days in the neighbourhood of the water, and then returns to the lower country; but they differed respecting the frequency of these visits. The animal probably regulates them according to the nature of the food on which it has lived. It is, however, certain, that tortoises can subsist even on these islands where there is no other water than what falls during a few rainy days in the year.

I believe it is well ascertained, that the bladder of the frog acts as a reservoir for the moisture necessary to its existence: such seems to be the case with the tortoise. For some time after a visit to the springs, their urinary bladders are distended with fluid, which is said gradually to decrease in volume, and to become less pure. The inhabitants, when walking in the lower district, and overcome with thirst, often take advantage of this circumstance, and drink the contents of the bladder if full: in one I saw killed, the fluid was quite limpid, and had only a very slightly bitter taste. The inhabitants, however, always first drink the water in the pericardium, which is described as being best.

The tortoises, when purposely moving towards any point, travel by night and day, and arrive at their journey's end much sooner than would be expected. The inhabitants, from observing marked individuals, consider that they travel a distance of about eight miles in two or three days. One large tortoise, which I watched, walked at the rate of sixty yards in ten minutes, that is 360 yards in the hour, or four miles a day,--allowing a little time for it to eat on the road. During the breeding season, when the male and female are together, the male utters a hoarse roar or bellowing, which, it is said, can be heard at the distance of more than a hundred yards. The female never uses her voice, and the male only at these times; so that when the people hear this noise, they know that the two are together. They were at this time (October) laying their eggs. The female, where the soil is sandy, deposits them together, and covers them up with sand; but where the ground is rocky she drops them indiscriminately in any hole: Mr. Bynoe found seven placed in a fissure. The egg is white and spherical; one which I measured was seven inches and three-eighths in circumference, and therefore larger than a hen's egg. The young tortoises, as soon as they are hatched, fall a prey in great numbers to the carrion-feeding buzzard. The old ones seem generally to die from accidents, as from falling down precipices: at least, several of the inhabitants told me, that they never found one dead without some evident cause.

The inhabitants believe that these animals are absolutely deaf; certainly they do not overhear a person walking close behind them. I was always amused when overtaking one of these great monsters, as it was quietly pacing along, to see how suddenly, the instant I passed, it would draw in its head and legs, and uttering a deep hiss fall to the ground with a heavy sound, as if struck dead. I frequently got on their backs, and then giving a few raps on the hinder part of their shells, they would rise up and walk away;--but I found it very difficult to keep my balance. The flesh of this animal is largely employed, both fresh and salted; and a beautifully clear oil is prepared from the fat. When a tortoise is caught, the man makes a slit in the skin near its tail, so as to see inside its body, whether the fat under the dorsal plate is thick. If it is not, the animal is liberated and it is said to recover soon from this strange operation. In order to secure the tortoise, it is not sufficient to turn them like turtle, for they are often able to get on their legs again.

There can be little doubt that this tortoise is an aboriginal inhabitant of the Galapagos; for it is found on all, or nearly all, the islands, even on some of the smaller ones where there is no water; had it been an imported species, this would hardly have been the case in a group which has been so little frequented. Moreover, the old Bucaniers found this tortoise in greater numbers even than at present: Wood and Rogers also, in 1708, say that it is the opinion of the Spaniards, that it is found nowhere else in this quarter of the world. It is now widely distributed; but it may be questioned whether it is in any other place an aboriginal. The bones of a tortoise at Mauritius, associated with those of the extinct Dodo, have generally been considered as belonging to this tortoise; if this had been so, undoubtedly it must have been there indigenous; but M. Bibron informs me that he believes that it was distinct, as the species now living there certainly is.

The Amblyrhynchus, a remarkable genus of lizards, is confined to this archipelago; there are two species, resembling

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It is a hideous-looking creature, of a dirty black colour, stupid, and sluggish in its movements. The usual length of a full-grown one is about a yard, but there are some even four feet long; a large one weighed twenty pounds: on the island of Albemarle they seem to grow to a greater size than elsewhere. Their tails are flattened sideways, and all four feet partially webbed. They are occasionally seen some hundred yards from the shore, swimming about; and Captain Collnett, in his Voyage says, "They go to sea in herds a-fishing, and sun themselves on the rocks; and may be called alligators in miniature." It must not, however, be supposed that they live on fish. When in the water this lizard swims with perfect ease and quickness, by a serpentine movement of its body and flattened tail--the legs being motionless and closely collapsed on its sides. A seaman on board sank one, with a heavy weight attached to it, thinking thus to kill it directly; but when, an hour afterwards, he drew up the line, it was quite active. Their limbs and strong claws are admirably adapted for crawling over the rugged and fissured masses of lava, which everywhere form the coast. In such situations, a group of six or seven of these hideous reptiles may oftentimes be seen on the black rocks, a few feet above the surf, basking in the sun with outstretched legs.

I opened the stomachs of several, and found them largely distended with minced sea-weed (Ulvae), which grows in thin foliaceous expansions of a bright green or a dull red colour. I do not recollect having observed this sea-weed in any quantity on the tidal rocks; and I have reason to believe it grows at the bottom of the sea, at some little distance from the coast. If such be the case, the object of these animals occasionally going out to sea is explained. The stomach contained nothing but the sea-weed. Mr. Baynoe, however, found a piece of crab in one; but this might have got in accidentally, in the same manner as I have seen a caterpillar, in the midst of some lichen, in the paunch of a tortoise. The intestines were large, as in other herbivorous animals. The nature of this lizard's food, as well as the structure of its tail and feet, and the fact of its having been seen voluntarily swimming out at sea, absolutely prove its aquatic habits; yet there is in this respect one strange anomaly, namely, that when frightened it will not enter the water. Hence it is easy to drive these lizards down to any little point overhanging the sea, where they will sooner allow a person to catch hold of their tails than jump into the water. They do not seem to have any notion of biting; but when much frightened they squirt a drop of fluid from each nostril. I threw one several times as far as I could, into a deep pool left by the retiring tide; but it invariably returned in a direct line to the spot where I stood. It swam near the bottom, with a very graceful and rapid movement, and occasionally aided itself over the uneven ground with its feet. As soon as it arrived near the edge, but still being under water, it tried to conceal itself in the tufts of sea-weed, or it entered some crevice. As soon as it thought the danger was past, it crawled out on the dry rocks, and shuffled away as quickly as it could. I several times caught this same lizard, by driving it down to a point, and though possessed of such perfect powers of diving and swimming, nothing would induce it to enter the water; and as often as I threw it in, it returned in the manner above described. Perhaps this singular piece of apparent stupidity may be accounted for by the circumstance, that this reptile has no enemy whatever on shore, whereas at sea it must often fall a prey to the numerous sharks. Hence, probably, urged by a fixed and hereditary instinct that the shore is its place of safety, whatever the emergency may be, it there takes refuge.

During our visit (in October), I saw extremely few small individuals of this species, and none I should think under a year old. From this circumstance it seems probable that the breeding season had not then commenced. I asked several of the inhabitants if they knew where it laid its eggs: they said that they knew nothing of its propagation, although well acquainted with the eggs of the land kind--a fact, considering how very common this lizard is, not a little extraordinary.

We will now turn to the terrestrial species (A. Demarlii), with a round tail, and toes without webs. This lizard, instead of being found like the other on all the islands, is confined to the central part of the archipelago, namely to Albemarle, James, Barrington, and Indefatigable islands. To the southward, in Charles, Hood, and Chatham islands, and to the northward, in Towers, Bindloes, and Abingdon, I neither saw nor heard of any. It would appear as if it had been created in the centre of the archipelago, and thence had been dispersed only to a certain distance. Some of these lizards inhabit the high and damp parts of the islands, but they are much more numerous in the lower and sterile districts near the coast. I cannot give a more forcible proof of their numbers, than by stating that when we were left at James Island, we could not for some time find a spot free from their burrows on which to pitch our single tent. Like their brothers the sea-kind, they are ugly animals, of a yellowish orange beneath, and of a brownish red colour above: from their low facial angle they have a singularly stupid appearance. They are, perhaps, of a rather less size than the marine species; but several of them weighed between ten and fifteen pounds. In their movements they are lazy and half torpid. When not frightened, they slowly crawl along with their tails and bellies dragging on the ground. They often stop, and doze for a minute or two, with closed eyes and hind legs spread out on the parched soil.

They inhabit burrows, which they sometimes make between fragments of lava, but more generally on level patches of the soft sandstone-like tuff. The holes do not appear to be very deep, and they enter the ground at a small angle; so that when walking over these lizard-warrens, the soil is constantly giving way, much to the annoyance of the tired walker. This animal, when making its burrow, works alternately the opposite sides of its body. One front leg for a short time scratches up the soil, and throws it towards the hind foot, which is well placed so as to heave it beyond the mouth of the hole. That side of the body being tired, the other takes up the task, and so on alternately. I watched one for a long time, till half its body was buried; I then walked up and pulled it by the tail, at this it was greatly astonished, and soon shuffled up to see what was the matter; and then stared me in the face, as much as to say, "What made you pull my tail?"

They feed by day, and do not wander far from their burrows; if frightened, they rush to them with a most awkward gait. Except when running down hill, they cannot move very fast, apparently from the lateral position of their legs. They are not at all timorous: when attentively watching any one, they curl their tails, and, raising themselves on their front legs, nod their heads vertically, with a quick movement, and try to look very fierce; but in reality they are not at all so: if one just stamps on the ground, down go their tails, and off they shuffle as quickly as they can. I have frequently observed small fly-eating lizards, when watching anything, nod their heads in precisely the same manner; but I do not at all know for what purpose. If this Amblyrhynchus is held and plagued with a stick, it will bite it very severely; but I caught many by the tail, and they never tried to bite me. If two are placed on the ground and held together, they will fight, and bite each other till blood is drawn.

The individuals, and they are the greater number, which inhabit the lower country, can scarcely taste a drop of water throughout the year; but they consume much of the succulent cactus, the branches of which are occasionally broken off by the wind. I several times threw a piece to two or three of them when together; and it was amusing enough to see them trying to seize and carry it away in their mouths, like so many hungry dogs with a bone. They eat very deliberately, but do not chew their food. The little birds are aware how harmless these creatures are: I have seen one of the thick-billed finches picking at one end of a piece of cactus (which is much relished by all the animals of the lower region), whilst a lizard was eating at the other end; and afterwards the little bird with the utmost indifference hopped on the back of the reptile.

I opened the stomachs of several, and found them full of vegetable fibres and leaves of different trees, especially of an acacia. In the upper region they live chiefly on the acid and astringent berries of the guayavita, under which trees I have seen these lizards and the huge tortoises feeding together. To obtain the acacia-leaves they crawl up the low stunted trees; and it is not uncommon to see a pair quietly browsing, whilst seated on a branch several feet above the ground. These lizards, when cooked, yield a white meat, which is liked by those whose stomachs soar above all prejudices.

Humboldt has remarked that in intertropical South America, all lizards which inhabit dry regions are esteemed delicacies for the table. The inhabitants state that those which inhabit the upper damp parts drink water, but that the others do not, like the tortoises, travel up for it from the lower sterile country. At the time of our visit, the females had within their bodies numerous, large, elongated eggs, which they lay in their burrows: the inhabitants seek them for food.

These two species of Amblyrhynchus agree, as I have already stated, in their general structure, and in many of their habits. Neither have that rapid movement, so characteristic of the genera Lacerta and Iguana. They are both herbivorous, although the kind of vegetation on which they feed is so very different. Mr. Bell has given the name to the genus from the shortness of the snout: indeed, the form of the mouth may almost be compared to that of the tortoise: one is led to suppose that this is an adaptation to their herbivorous appetites. It is very interesting thus to find a well-characterized genus, having its marine and terrestrial species, belonging to so confined a portion of the world. The aquatic species is by far the most remarkable, because it is the only existing lizard which lives on marine vegetable productions. As I at first observed, these islands are not so remarkable for the number of the species of reptiles, as for that of the individuals, when we remember the well-beaten paths made by the thousands of huge tortoises--the many turtles--the great warrens of the terrestrial Amblyrhynchus--and the groups of the marine species basking on the coast-rocks of every island--we must admit that there is no other quarter of the world where this Order replaces the herbivorous mammalia in so extraordinary a manner. The geologist on hearing this will probably refer back in his mind to the Secondary epochs, when lizards, some herbivorous, some carnivorous, and of dimensions comparable only with our existing whales, swarmed on the land and in the sea. It is, therefore, worthy of his observation, that this archipelago, instead of possessing a humid climate and rank vegetation, cannot be considered otherwise than extremely arid, and, for an equatorial region, remarkably temperate.

To finish with the zoology: the fifteen kinds of sea-fish which I procured here are all new species; they belong to twelve genera, all widely distributed, with the exception of Prionotus, of which the four previously known species live on the eastern side of America. Of land-shells I collected sixteen kinds (and two marked varieties), of which, with the exception of one Helix found at Tahiti, all are peculiar to this archipelago: a single fresh-water shell (Paludina) is common to Tahiti and Van Diemen's Land. Mr. Cuming, before our voyage procured here ninety species of sea-shells, and this does not include several species not yet specifically examined, of Trochus, Turbo, Monodonta, and Nassa. He has been kind enough to give me the following interesting results: Of the ninety shells, no less than forty-seven are unknown elsewhere--a wonderful fact, considering how widely distributed sea-shells generally are. Of the forty-three shells found in other parts of the world, twenty-five inhabit the western coast of America, and of these eight are distinguishable as varieties; the remaining eighteen (including one variety) were found by Mr. Cuming in the Low Archipelago, and some of them also at the Philippines. This fact of shells from islands in the central parts of the Pacific occurring here, deserves notice, for not one single sea-shell is known to be common to the islands of that ocean and to the west coast of America. The space of open sea running north and south off the west coast, separates two quite distinct conchological provinces; but at the Galapagos Archipelago we have a halting-place, where many new forms have been created, and whither these two great conchological provinces have each sent up several colonists. The American province has also sent here representative species; for there is a Galapageian species of Monoceros, a genus only found on the west coast of America; and there are Galapageian species of Fissurella and Cancellaria, genera common on the west coast, but not found (as I am informed by Mr. Cuming) in the central islands of the Pacific. On the other hand, there are Galapageian species of Oniscia and Stylifer, genera common to the West Indies and to the Chinese and Indian seas, but not found either on the west coast of America or in the central Pacific. I may here add, that after the comparison by Messrs. Cuming and Hinds of about 2000 shells from the eastern and western coasts of America, only one single shell was found in common, namely, the Purpura patula, which inhabits the West Indies, the coast of Panama, and the Galapagos. We have, therefore, in this quarter of the world, three great conchological sea-provinces, quite distinct, though surprisingly near each other, being separated by long north and south spaces either of land or of open sea.

Of beetles I collected twenty-five species (excluding a Dermestes and Corynetes imported, wherever a ship touches); of these, two belong to the Harpalidae, two to the Hydrophilidae, nine to three families of the Heteromera, and the remaining twelve to as many different families. This circumstance of insects (and I may add plants), where few in number, belonging to many different families, is, I believe, very general. Mr. Waterhouse, who has published an account of the insects of this archipelago, and to whom I am indebted for the above details, informs me that there are several new genera: and that of the genera not new, one or two are American, and the rest of mundane distribution. With the exception of a wood-feeding Apate, and of one or probably two water-beetles from the American continent, all the species appear to be new.

The botany of this group is fully as interesting as the zoology. Dr. J. Hooker will soon publish in the "Linnean Transactions" a full account of the Flora, and I am much indebted to him for the following details. Of flowering plants there are, as far as at present is known, 185 species, and 40 cryptogamic species, making altogether 225; of this number I was fortunate enough to bring home 193. Of the flowering plants, 100 are new species, and are probably confined to this archipelago. Dr. Hooker conceives that, of the plants not so confined, at least 10 species found near the cultivated ground at Charles Island, have been imported. It is, I think, surprising that more American species have not been introduced naturally, considering that the distance is only between 500 and 600 miles from the continent, and that (according to Collnet, p. 58) drift-wood, bamboos, canes, and the nuts of a palm, are often washed on the south-eastern shores. The proportion of 100 flowering plants out of 183 (or 175 excluding the imported weeds) being new, is sufficient, I conceive, to make the Galapagos Archipelago a distinct botanical province; but this Flora is not nearly so peculiar as that of St. Helena, nor, as I am informed by Dr. Hooker, of Juan Fernandez. The peculiarity of the Galapageian Flora is best shown in certain families;--thus there are 21 species of Compositae, of which 20 are peculiar to this archipelago; these belong to twelve genera, and of these genera no less than ten are confined to the archipelago! Dr. Hooker informs me that the Flora has an undoubtedly Western American character; nor can he detect in it any affinity with that of the Pacific. If, therefore, we except the eighteen marine, the one fresh-water, and one land-shell, which have apparently come here as colonists from the central islands of the Pacific, and likewise the one distinct Pacific species of the Galapageian group of finches, we see that this archipelago, though standing in the Pacific Ocean, is zoologically part of America.

If this character were owing merely to immigrants from America, there would be little remarkable in it; but we see that a vast majority of all the land animals, and that more than half of the flowering plants, are aboriginal productions. It was most striking to be surrounded by new birds, new reptiles, new shells, new insects, new plants, and yet by innumerable trifling details of structure, and even by the tones of voice and plumage of the birds, to have the temperate plains of Patagonia, or rather the hot dry deserts of Northern Chile, vividly brought before my eyes. Why, on these small points of land, which within a late geological period must have been covered by the ocean, which are formed by basaltic lava, and therefore differ in geological character from the American continent, and which are placed under a peculiar climate,--why were their aboriginal inhabitants, associated, I may add, in different proportions both in kind and number from those on the continent, and therefore acting on each other in a different manner--why were they created on American types of organization? It is probable that the islands of the Cape de Verd group resemble, in all their physical conditions, far more closely the Galapagos Islands, than these latter physically resemble the coast of America, yet the aboriginal inhabitants of the two groups are totally unlike; those of the Cape de Verd Islands bearing the impress of Africa, as the inhabitants of the Galapagos Archipelago are stamped with that of America.

I have not as yet noticed by far the most remarkable feature in the natural history of this archipelago; it is, that the different islands to a considerable extent are inhabited by a different set of beings. My attention was first called to this fact by the Vice-Governor, Mr. Lawson, declaring that the tortoises differed from the different islands, and that he could with certainty tell from which island any one was brought. I did not for some time pay sufficient attention to this statement, and I had already partially mingled together the collections from two of the islands. I never dreamed that islands, about 50 or 60 miles apart, and most of them in sight of each other, formed of precisely the same rocks, placed under a quite similar climate, rising to a nearly equal height, would have been differently tenanted; but we shall soon see that this is the case. It is the fate of most voyagers, no sooner to discover what is most interesting in any locality, than they are hurried from it; but I ought, perhaps, to be thankful that I obtained sufficient materials to establish this most remarkable fact in the distribution of organic beings.

The inhabitants, as I have said, state that they can distinguish the tortoises from the different islands; and that they differ not only in size, but in other characters. Captain Porter has described those from Charles and from the nearest island to it, namely, Hood Island, as having their shells in front thick and turned up like a Spanish saddle, whilst the tortoises from James Island are rounder, blacker, and have a better taste when cooked. M. Bibron, moreover, informs me that he has seen what he considers two distinct species of tortoise from the Galapagos, but he does not know from which islands. The specimens that I brought from three islands were young ones: and probably owing to this cause neither Mr. Gray nor myself could find in them any specific differences. I have remarked that the marine Amblyrhynchus was larger at Albemarle Island than elsewhere; and M. Bibron informs me that he has seen two distinct aquatic species of this genus; so that the different islands probably have their representative species or races of the Amblyrhynchus, as well as of the tortoise. My attention was first thoroughly aroused, by comparing together the numerous specimens, shot by myself and several other parties on board, of the mocking-thrushes, when, to my astonishment, I discovered that all those from Charles Island belonged to one species (Mimus trifasciatus) all from Albemarle Island to M. parvulus; and all from James and Chatham Islands (between which two other islands are situated, as connecting links) belonged to M. melanotis. These two latter species are closely allied, and would by some ornithologists be considered as only well-marked races or varieties; but the Mimus trifasciatus is very distinct. Unfortunately most of the specimens of the finch tribe were mingled together; but I have strong reasons to suspect that some of the species of the sub-group Geospiza are confined to separate islands. If the different islands have their representatives of Geospiza, it may help to explain the singularly large number of the species of this sub-group in this one small archipelago, and as a probable consequence of their numbers, the perfectly graduated series in the size of their beaks. Two species of the sub-group Cactornis, and two of the Camarhynchus, were procured in the archipelago; and of the numerous specimens of these two sub-groups shot by four collectors at James Island, all were found to belong to one species of each; whereas the numerous specimens shot either on Chatham or Charles Island (for the two sets were mingled together) all belonged to the two other species: hence we may feel almost sure that these islands possess their respective species of these two sub-groups. In land-shells this law of distribution does not appear to hold good. In my very small collection of insects, Mr. Waterhouse remarks, that of those which were ticketed with their locality, not one was common to any two of the islands.

If we now turn to the Flora, we shall find the aboriginal plants of the different islands wonderfully different. I give all the following results on the high authority of my friend Dr. J. Hooker. I may premise that I indiscriminately collected everything in flower on the different islands, and fortunately kept my collections separate. Too much confidence, however, must not be placed in the proportional results, as the small collections brought home by some other naturalists though in some respects confirming the results, plainly show that much remains to be done in the botany of this group: the Leguminosae, moreover, has as yet been only approximately worked out:--

---------------------------------------------------------------- Number of Species confined to the Number of Number of Galapagos species species Number Archipelago Total found in confined confined but found Name Number other to the to the on more of of parts of Galapagos one than the Island Species the world Archipelago island one island ---------------------------------------------------------------- James 71 33 38 30 8 Albemarle 46 18 26 22 4 Chatham 32 16 16 12 4 Charles 68 39 29 21 8 (or 29, if the probably imported plants be subtracted.) ----------------------------------------------------------------

Hence we have the truly wonderful fact, that in James Island, of the thirty-eight Galapageian plants, or those found in no other part of the world, thirty are exclusively confined to this one island; and in Albemarle Island, of the twenty-six aboriginal Galapageian plants, twenty-two are confined to this one island, that is, only four are at present known to grow in the other islands of the archipelago; and so on, as shown in the above table, with the plants from Chatham and Charles Islands. This fact will, perhaps, be rendered even more striking, by giving a few illustrations:--thus, Scalesia, a remarkable arborescent genus of the Compositae, is confined to the archipelago: it has six species: one from Chatham, one from Albemarle, one from Charles Island, two from James Island, and the sixth from one of the three latter islands, but it is not known from which: not one of these six species grows on any two islands. Again, Euphorbia, a mundane or widely distributed genus, has here eight species, of which seven are confined to the archipelago, and not one found on any two islands: Acalypha and Borreria, both mundane genera, have respectively six and seven species, none of which have the same species on two islands, with the exception of one Borreria, which does occur on two islands. The species of the Compositae are particularly local; and Dr. Hooker has furnished me with several other most striking illustrations of the difference of the species on the different islands. He remarks that this law of distribution holds good both with those genera confined to the archipelago, and those distributed in other quarters of the world: in like manner we have seen that the different islands have their proper species of the mundane genus of tortoise, and of the widely distributed American genus of the mocking-thrush, as well as of two of the Galapageian sub-groups of finches, and almost certainly of the Galapageian genus Amblyrhynchus.

The distribution of the tenants of this archipelago would not be nearly so wonderful, if, for instance, one island had a mocking-thrush, and a second island some other quite distinct genus,--if one island had its genus of lizard, and a second island another distinct genus, or none whatever;--or if the different islands were inhabited, not by representative species of the same genera of plants, but by totally different genera, as does to a certain extent hold good: for, to give one instance, a large berry-bearing tree at James Island has no representative species in Charles Island. But it is the circumstance, that several of the islands possess their own species of the tortoise, mocking-thrush, finches, and numerous plants, these species having the same general habits, occupying analogous situations, and obviously filling the same place in the natural economy of this archipelago, that strikes me with wonder. It may be suspected that some of these representative species, at least in the case of the tortoise and of some of the birds, may hereafter prove to be only well-marked races; but this would be of equally great interest to the philosophical naturalist. I have said that most of the islands are in sight of each other: I may specify that Charles Island is fifty miles from the nearest part of Chatham Island, and thirty-three miles from the nearest part of Albemarle Island. Chatham Island is sixty miles from the nearest part of James Island, but there are two intermediate islands between them which were not visited by me. James Island is only ten miles from the nearest part of Albemarle Island, but the two points where the collections were made are thirty-two miles apart. I must repeat, that neither the nature of the soil, nor height of the land, nor the climate, nor the general character of the associated beings, and therefore their action one on another, can differ much in the different islands. If there be any sensible difference in their climates, it must be between the Windward group (namely, Charles and Chatham Islands), and that to leeward; but there seems to be no corresponding difference in the productions of these two halves of the archipelago.

The only light which I can throw on this remarkable difference in the inhabitants of the different islands, is, that very strong currents of the sea running in a westerly and W.N.W. direction must separate, as far as transportal by the sea is concerned, the southern islands from the northern ones; and between these northern islands a strong N.W. current was observed, which must effectually separate James and Albemarle Islands. As the archipelago is free to a most remarkable degree from gales of wind, neither the birds, insects, nor lighter seeds, would be blown from island to island. And lastly, the profound depth of the ocean between the islands, and their apparently recent (in a geological sense) volcanic origin, render it highly unlikely that they were ever united; and this, probably, is a far more important consideration than any other, with respect to the geographical distribution of their inhabitants. Reviewing the facts here given, one is astonished at the amount of creative force, if such an expression may be used, displayed on these small, barren, and rocky islands; and still more so, at its diverse yet analogous action on points so near each other. I have said that the Galapagos Archipelago might be called a satellite attached to America, but it should rather be called a group of satellites, physically similar, organically distinct, yet intimately related to each other, and all related in a marked, though much lesser degree, to the great American continent.

I will conclude my description of the natural history of these islands, by giving an account of the extreme tameness of the birds.

One day, whilst lying down, a mocking-thrush alighted on the edge of a pitcher, made of the shell of a tortoise, which I held in my hand, and began very quietly to sip the water; it allowed me to lift it from the ground whilst seated on the vessel: I often tried, and very nearly succeeded, in catching these birds by their legs. Formerly the birds appear to have been even tamer than at present. Cowley (in the year 1684) says that the "Turtledoves were so tame, that they would often alight on our hats and arms, so as that we could take them alive, they not fearing man, until such time as some of our company did fire at them, whereby they were rendered more shy." Dampier also, in the same year, says that a man in a morning's walk might kill six or seven dozen of these doves. At present, although certainly very tame, they do not alight on people's arms, nor do they suffer themselves to be killed in such large numbers. It is surprising that they have not become wilder; for these islands during the last hundred and fifty years have been frequently visited by bucaniers and whalers; and the sailors, wandering through the wood in search of tortoises, always take cruel delight in knocking down the little birds. These birds, although now still more persecuted, do not readily become wild. In Charles Island, which had then been colonized about six years, I saw a boy sitting by a well with a switch in his hand, with which he killed the doves and finches as they came to drink. He had already procured a little heap of them for his dinner, and he said that he had constantly been in the habit of waiting by this well for the same purpose. It would appear that the birds of this archipelago, not having as yet learnt that man is a more dangerous animal than the tortoise or the Amblyrhynchus, disregard him, in the same manner as in England shy birds, such as magpies, disregard the cows and horses grazing in our fields.

The Falkland Islands offer a second instance of birds with a similar disposition. The extraordinary tameness of the little Opetiorhynchus has been remarked by Pernety, Lesson, and other voyagers. It is not, however, peculiar to that bird: the Polyborus, snipe, upland and lowland goose, thrush, bunting, and even some true hawks, are all more or less tame. As the birds are so tame there, where foxes, hawks, and owls occur, we may infer that the absence of all rapacious animals at the Galapagos, is not the cause of their tameness here. The upland geese at the Falklands show, by the precaution they take in building on the islets, that they are aware of their danger from the foxes; but they are not by this rendered wild towards man. This tameness of the birds, especially of the water-fowl, is strongly contrasted with the habits of the same species in Tierra del Fuego, where for ages past they have been persecuted by the wild inhabitants. In the Falklands, the sportsman may sometimes kill more of the upland geese in one day than he can carry home; whereas in Tierra del Fuego it is nearly as difficult to kill one, as it is in England to shoot the common wild goose.

In the time of Pernety (1763), all the birds there appear to have been much tamer than at present; he states that the Opetiorhynchus would almost perch on his finger; and that with a wand he killed ten in half an hour. At that period the birds must have been about as tame as they now are at the Galapagos. They appear to have learnt caution more slowly at these latter islands than at the Falklands, where they have had proportionate means of experience; for besides frequent visits from vessels, those islands have been at intervals colonized during the entire period. Even formerly, when all the birds were so tame, it was impossible by Pernety's account to kill the black-necked swan--a bird of passage, which probably brought with it the wisdom learnt in foreign countries.

I may add that, according to Du Bois, all the birds at Bourbon in 1571-72, with the exception of the flamingoes and geese, were so extremely tame, that they could be caught by the hand, or killed in any number with a stick. Again, at Tristan d'Acunha in the Atlantic, Carmichael states that the only two land-birds, a thrush and a bunting, were "so tame as to suffer themselves to be caught with a hand-net." From these several facts we may, I think, conclude, first, that the wildness of birds with regard to man, is a particular instinct directed against _him_, and not dependent upon any general degree of caution arising from other sources of danger; secondly, that it is not acquired by individual birds in a short time, even when much persecuted; but that in the course of successive generations it becomes hereditary. With domesticated animals we are accustomed to see new mental habits or instincts acquired or rendered hereditary; but with animals in a state of nature, it must always be most difficult to discover instances of acquired hereditary knowledge. In regard to the wildness of birds towards man, there is no way of accounting for it, except as an inherited habit: comparatively few young birds, in any one year, have been injured by man in England, yet almost all, even nestlings, are afraid of him; many individuals, on the other hand, both at the Galapagos and at the Falklands, have been pursued and injured by man, yet have not learned a salutary dread of him. We may infer from these facts, what havoc the introduction of any new beast of prey must cause in a country, before the instincts of the indigenous inhabitants have become adapted to the stranger's craft or power.

The progress of research has shown that some of these birds, which were then thought to be confined to the islands, occur on the American continent. The eminent ornithologist, Mr. Sclater, informs me that this is the case with the Strix punctatissima and Pyrocephalus nanus; and probably with the Otus Galapagoensis and Zenaida Galapagoensis: so that the number of endemic birds is reduced to twenty-three, or probably to twenty-one. Mr. Sclater thinks that one or two of these endemic forms should be ranked rather as varieties than species, which always seemed to me probable.

This is stated by Dr. Gunther (Zoolog. Soc. Jan 24th, 1859) to be a peculiar species, not known to inhabit any other country.

Voyage aux Quatre Iles d'Afrique. With respect to the Sandwich Islands, see Tyerman and Bennett's Journal, vol. i. p. 434. For Mauritius, see Voyage par un Officier, etc., part i. p. 170. There are no frogs in the Canary Islands (Webb et Berthelot, Hist. Nat. des Iles Canaries). I saw none at St. Jago in the Cape de Verds. There are none at St. Helena.

Ann. and Mag. of Nat. Hist., vol. xvi. p. 19.

Voyage in the U. S. ship Essex, vol. i. p. 215.

Linn. Trans., vol. xii. p. 496. The most anomalous fact on this subject which I have met with is the wildness of the small birds in the Arctic parts of North America (as described by Richardson, Fauna Bor., vol. ii. p. 332), where they are said never to be persecuted. This case is the more strange, because it is asserted that some of the same species in their winter-quarters in the United States are tame. There is much, as Dr. Richardson well remarks, utterly inexplicable connected with the different degrees of shyness and care with which birds conceal their nests. How strange it is that the English wood-pigeon, generally so wild a bird, should very frequently rear its young in shrubberies close to houses!