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GIFT OF 
 
 BIOLOGY 
 LIBRARY 
 
 G 
 
PRINCIPLES OF ";: 
 
 ANIMAL UNDERSTANDING 
 
 A Constructive Essay on the Intercourse 
 in the Animal World 
 
 BY 
 
 HERMANN TOENJES 
 
 Copyright, 1905, by H. TOENJES, New York 
 
QL7S5 
 
 BIOLOGY 
 
 LIBRARY 
 G 
 
CONTENTS. 
 
 INTRODUCTION; 5 
 
 Part I. PRINCIPLES OF ANIMAL UNDERSTANDING. 
 
 Chapter I. The Fundamental Basis of Intercourse 8 
 
 Chapter II. Instinct and its Relation to the Subject II 
 
 Chapter III. The Basis of Thought Transference 13 
 
 Chapter IV. Emotion and its Relation to the Subject 19 
 
 Chapter V. Emotional Effects, continued Their Relation to Demon- 
 strative Expressions 20 
 
 Chapter VI. Evolution of Sound-producing Organs and the Sucept- 
 
 ibility/of Hearing Faculties 24 
 
 Chapter VII. On Habit and Inheritance Their Relation to the 
 
 Subject 33 
 
 Part II. THE VARIOUS FORMS A OF EXPRESSION. 
 
 Chapter VIII. Rational Development of Modes of Expression, by 
 
 Reasoning from Intuitive^Ideas .. 38 
 
 Chapter IX. On Gestures Vocal Sounds and Signs 47 
 
 Chapter X. Miscellaneous Forms and Conclusion 55 
 
INTRODUCTION. 
 
 The title, heading this work, is to signify the functions which 
 imply the principles by which the animal kingdom is enabled to 
 afford a perfect mutual understanding in the same manner as 
 language serves humanity. It seems not to be proper and avail- 
 able to name the subject "animal language," although these func- 
 tions, as it will be demonstrated hereafter, renders to the animal 
 the same service as language does to man. 
 
 It is a prevailing opinion among the public that animals are 
 not endowed with the proper means in order to express and 
 demonstrate their feelings and motives to each other and estab- 
 lish an understanding to benefit their personal welfare. It is, 
 furthermore, erroneous to deny the animal world emotional and 
 spiritual faculties, because they are the very fundamental impul- 
 sive principles, which impel the individual to adapt and modify 
 the organic structure for the utility of demonstration in order 
 to express and reveal themselves to the outer world through 
 certain modified actions in a systematical manner. 
 
 But we must bear in mind that the emotional and spiritual 
 principles of all organic beings are essentially alike; but their 
 nature of intensity is related to the rank and order to which that 
 individual belongs in the organic world. The intensity of impulse 
 of affection grows gradually and equally with the progress of 
 organic evolution ; that is, with the beginning of the rudest form 
 of organic life, through all phases, up to man. Of course, spiritu- 
 ality is attributed more to the higher orders in the organic king- 
 dom, especially to man ; though the pathetical principles are attrib- 
 uted to every organic being, because they constitute essentially 
 the fundamental basis of the psychological constitution. 
 
 It must be pointed out here that the emotional principles, rep- 
 resenting the principles of individuality, imply the impulse to 
 reveal and express themselves and consequently induce the intel- 
 lect to exert available modes of demonstration on the physical plan, 
 through certain modified forms, such as gestures, poses and 
 
 345534 
 
sounds. Hence, though every organic being possesses these psy- 
 chological principles, it must have, according to its relation to the 
 species, its own certain form of demonstrative expression in order 
 to cornmunicate with its fellow-being, as man does through his 
 rational language. 
 
 It is furthermore a prevailing opinion among the public, that 
 a perfect understanding can only be acquired on the basis of a 
 systematical language as man's ; and though the animal kingdom 
 is not endowed with those organic faculties to that extent as man, 
 in order to construct a rational language, it is concluded that the 
 primitive forms of demonstration of the animal would not 
 deliberate a result of a perfect understanding. These forms 
 were only an imperfect medium for intercommunication; es- 
 pecially the primitive individuals being in the first stages of 
 organic life, as, for instance, protozoa, vermes, molusca and simi- 
 lar organic beings. And though among those lower individuals 
 exists an harmonious understanding, which is demonstrated by 
 the results of their mutual welfare, there is sufficient proof that 
 these classes of organic life do possess very perfect means for the 
 purpose of personal intercourse, although these individuals are 
 anatomically not adapted to modify any form of demonstration, to 
 communicate with each other. Now, though here the forms of 
 communication dependent on the physiological basis are excluded, 
 these classes of organic beings are naturally impelled to modify 
 forms of communication dependent on the psychological ground. 
 
 Hence, concluding from this, I shall have to state that the 
 manifestation of animal intercommunication and understanding 
 essentially depends on the ground of psychological intercourse; 
 that is, transmission of feelings and motives or thought transfer- 
 ence; and that the forms of communication, dependent on the 
 physiological ground, are coming merely in the secondary place, 
 such as gestures and sound-producing. 
 
 It will be the main object of this work to demonstrate this. 
 Moreover, though the whole manifestation of animal intercourse 
 has in its modus not the least resemblance with the systematical 
 human language, it would be improper to title the subject, "ani- 
 mal language." But though nevertheless these manifestations in 
 the animal world objectively effect a rational understanding, the 
 only available term to be adopted could therefore be animal under- 
 
standing; and the ground from which these forms of under- 
 standing originate may be termed, collectively, the principles of 
 animal understanding, because they imply at the same time the 
 faculty of demonstration and the power of comprehension. 
 
 Hence, this term implies logically the analyzation of the con- 
 stitutional ground of these principles, and therefore, will this be 
 the tendency and scope of this work, while the forms and modes 
 of gestures and sound-producing will be treated negatively, to a 
 certain extent, in so far as it is necessary to perfect the elucida- 
 tion of the subject. This is, for certain reasons firstly, it would 
 be too exhaustive, and secondly, the forms and modes of gestures 
 arid sound-producing are too familiar to most every one, that they 
 need an extra illustration in this work. Therefore, I have to state 
 here in advance to the kind reader that the plan of this work is 
 mostly based on the psychological ground and treated on from the 
 view of the transcendental standpoint. 
 
PART I. 
 
 PRINCIPLES OF ANIMAL UNDERSTANDING. 
 
 CHAPTER I. 
 
 THE FUNDAMENTAL BASIS OF INTERCOURSE. 
 
 The constitution of an 'organic being consists essentially of 
 two different parts: the physical and the psychological. The 
 physical part contains the principles of sensation and the various 
 forms of dynamic forces and plastical energies. Every form of 
 energy and principle of motion is tending to exert expedient 
 instrumentality of power and sense. The psychological part 
 involves the principles of the soul, their nature being termed 
 emotion and mentality. 
 
 Hence, soul and mentality constitute the transcendental entity 
 of the organic being. From their center are emerging the affects, 
 known as love, hatred and the feelings of pain and pleasure. The 
 psychological constitution of the organic being is furthermore 
 adaptable and susceptible to two different pathetical tendencies, 
 which are objectively diametrical to each other; one is the sym- 
 pathetical and represents benevolence and love; the other is the 
 anti-pathetical, and represents selfishness and hatred. 
 
 In compliance with natural law, that is, the spontaneous and 
 absolute evolution of life and the innate transcendental principles, 
 the organic being is brought into its individual existence. This 
 process is termed individualization. Moreover, simultaneously 
 with the first step into individual existence are beginning the 
 primeval states of feelings and intellectual manifestations, postu- 
 lated fundamentally on the predominating feelings of pleasure to 
 exist, that is, the pleasant feeling implying the desire to maintain 
 existence. 
 
 Furthermore, with the coming into organic existence, the 
 intellect (the soul) of the being must simultaneously manifest 
 itself in correlation with the linear progression of physical develop- 
 ment, also a progression of comprehension and objectivity. This 
 must naturally increase the intensity of the want and pleasant 
 feeling to maintain the existence of individuality. 
 
Simultaneously, when the intellect exerts its individuality, are 
 also the powers of sense and the innate visuality (postulate of 
 sight) becoming developed. The synthetical expansion of innate 
 visuality and intellectual objectivity and also emotion constitute 
 the wider range of transcendental individuality of the organic 
 Seing. The impulse to expand and maintain individuality may be 
 termed the tendency of individualization. 
 
 By the power of innate visuality, the organic being perceives 
 and registers from the very beginning of its origin the figurative 
 outlines of all objects it is coming in contact with. By this 
 process consciousness and memory are becoming synthetically 
 constructed and expanded; this is again equally an expansion of 
 transcendental individuality. 
 
 Moreover, though from the transcendental view all organic 
 beings are pathetically related to each other, they are more or less 
 capable to perceive introspectively the visual objects registered in 
 each other's transcendental constitution, respectively, the sub- 
 consciousness. 
 
 Furthermore, though the intensity of the individualizing im- 
 pulse characterizes the pathetical disposition of the organic being, 
 whether the tendency is too extreme or selfish and anti-pathetical, 
 or the tendency is of little degree impulsive, respectively, self-suffi- 
 cient and sympathetical, one individual will perceive, according 
 to the above illustrated faculties, transcendentally (visually and 
 pathetically), the characteristical propensities or affects of the 
 other's psychological constitution. In other words, the one indi- 
 vidual will perceive introspectively what the other has in mind, 
 and will also feel pathetically the prevailing affects of the co- 
 respondent, whether they are pro or con respectively, benevolent 
 or hostile. 
 
 Now, in the competition and struggle for life, where every 
 individual is pursuing after its own individual welfare, collisions 
 and conflicts will take place wherever space and liberty are narrow 
 and restricted. Consequently, it will follow that in these mani- 
 festations one individual will be disadvantaged by another, which 
 is by certain superior endowments more capable to seize the 
 desired object. 
 
 Hence, though all organic beings, and especially those indi- 
 viduals of the lowest orders, are endowed with those previously 
 
10 
 
 classified psychological faculties, that is, firstly: the pathetical 
 susceptibility of the individualizing impulse of another being ; and, 
 secondly, the introspective visuality to perceive the projected ideas, 
 respectively, the figurative thought form of the opponent, a thus 
 such disadvantaged individual will perceive transcendentally the 
 objective individualistic impulse of the competitor, respectively, 
 thought and tendency pending in its mind. 
 
 Now, according to its own impulsive individualistic tendency, 
 a thus prejudiced individual must feel unpleasant, because the 
 impulse of its opponent objectively tends to check its own impulse 
 of individualization and efforts to maintain existence. Logically, 
 its pathetical disposition will gradually convert into a hateful, 
 that is, into an anti-pathetical tendency, culminating in hatred 
 and selfishness. 
 
 Hence, on the other hand, if the individualizing impulse of 
 the co-respondent individual is not so intensive, that is, less selfish 
 and manifesting a more benevolent tendency, the other individual 
 will subjectively be induced by the feelings of pathetical inter- 
 course to meet this benevolent tendency with some affection, 
 because it is easily subjected to its own impulse of pleasant feel- 
 ing; and as, furthermore, there are no selfishness and extreme 
 individualistic efforts manifested which would stimulate in turn 
 selfish reflection. 
 
 Now, upon this pathetical and intellectual intercourse are 
 based essentially the animals' mutual understanding and their 
 more or less simple modes of demonstrative expression, according 
 to their standing in organic order. 
 
 The perceptibility of feeling the pathetical disposition, respec- 
 tively, the character of nativity of the co-responding individual 
 by distance is termed telepathy. Such telepathetical manifesta- 
 tions have been frequently exhibited and observed among sensitive 
 domestic animals. It is a known fact that dogs often manifest an 
 intense aversion toward certain persons, known to be extremely 
 selfish and antagonistic; hence, on the other hand, the same 
 animal will exhibit strong sympathy toward persons of refined 
 and benevolent disposition. These manifestations are prevailing 
 frequently throughout the animal kingdom, and especially among 
 individuals of related organic order. 
 
 Facts relating to this particular feature will be more plainly 
 illustrated in succeeding chapters. 
 
II 
 CHAPTER II. 
 
 INSTINCT AND ITS RELATION TO THE SUBJECT. 
 
 Though the pathetical faculties in co-operation with the 
 "intellect," termed in the animal kingdom instinct, constitute the 
 essential basis of demonstrative expression and mutual under- 
 standing, it is necessary to give here preliminarily a brief delinea- 
 tion of this intellectual disposition of the animal, which generally 
 is called instinct, and its relation to the subject. 
 
 However, it is an important fact that the grade of intelli- 
 gence designates the fate of individualization and its welfare. 
 The specific form of intellect with which the animal is endowed 
 manifests itself in a more subjective phase, that is, easily inducted 
 by the predominating (original) motive of individualization, 
 respectively, the determining idea to maintain existence. 
 
 This very motive (original idea) implies the rational ability 
 to select and determinate ideologically all objects and forms which 
 are available and beneficial for the construction of individuality, 
 physically and psychologically, in order to maintain personal wel- 
 fare. 
 
 The primitive organic being executes subjectively that which 
 this fundamental and original idea (motive) intends to do; its 
 fate is postulated upon this very idea. The structure of that 
 primitive organic being is framed by the intellectual efforts of 
 this reasoning original idea, which manifests itself explicitly by 
 reasoning from the feeling of pleasure and determining impulse of 
 individualization. 
 
 This is merely an intellectual manifestation contrary to those 
 of the higher class of vertebrates, especially, man. They are 
 reasoning from an empirical idea, originated by experience, which, 
 when exerted, is termed deduction and speculation, manifested 
 more or less by mental skill, according to the cerebral organiza- 
 tion of the being. 
 
 Now, organic beings of the lower ranks are not endowed with 
 the power of speculative faculties, which distinguishes these two 
 classes of organic life. The simplicity of their structure involves, 
 naturally, an equal simplicity of intellectual faculties and reason- 
 ing transactions from the original idea, the motive of individual- 
 ization. But from this state of organic life, ascending up to the 
 higher, this intellectual faculty, termed instinct, is becoming 
 
12 
 
 gradually exerted in linear progression with the organic evolu- 
 tion to the utmost expedience by the individual itself, till it 
 reaches the climax of sagacity and skill and is converted into an 
 objective speculative intelligence. 
 
 But speculative and reasoning faculties, analogous to man, 
 are absent in the animal, and especially in the low orders. This 
 eclectical power has been acquired by man through the process of 
 mental and organic evolution in compliance with the determining 
 moral principles of life. Hence, due to these superlative powers, 
 man has swiftly ascended upward to the supremest state of indi- 
 vidual life. 
 
 Yet man's social standing requires moral and economic exer- 
 tion, in order to meet principles of the written and unwritten laws 
 of culture and civilization, which pulsate the very heart of sound 
 society, as well as the heart of the family, where no member will 
 remain untouched. Therefore, man has developed and succeeded 
 in the creation of his language and methods of understanding 
 adequate forms, in order to demonstrate and express with grace 
 his feelings and desires. 
 
 But these causal principles, which have placed man as master 
 throughout the organic kingdom, these very faculties, the results 
 of his intellectual achievements, through the speculative and 
 reasoning powers, have removed him individually from the 
 center of his innate pathetical life. These faculties have induced 
 him to neglect the principles of intuition and voices of life, collec- 
 tively called instinct. 
 
 Although the principles of instinctive being are still dominat- 
 ing in man, although in a passive way, yet they are not competent 
 enough to call the attention of the positive mind to their presence ; 
 because, the mind indulges objectively too much in the external 
 world of gross sensation and mental activity. Consequently, man 
 is induced to think that these secondary forms of intellect (intui- 
 tive intellect) are not worthy to be exerted; consequently, he 
 ignores the passive demonstration of instinct. 
 
 Now, here we arrive at the point of the essential differentia- 
 tion of the two phases of intellect, which divide morally and 
 intellectually humanity from the animal kingdom. The remarka- 
 ble dividing line begins where the manifestation of positive 
 abstraction and deduction sets in. Then as the human mind 
 
13 
 
 objectively indulges above this line in the external sphere of 
 sensation and ideals, the ideal sphere of forms and abstract ideas, 
 so the animal indulges intellectually, respectively, intuitively, be- 
 neath this line, in such ideals which are only indulged by the idea 
 of individualization ; that is, things absolutely necessary for life, 
 to maintain existence, such as food, generation and comfort. 
 
 Subsequently, according to the small number of ideal objects, 
 representing only life's necessities, the introspective periphery, 
 that is, the subconsciousness of the animal, is limited to a narrow 
 range; but logical to this, the animal listens more obediently and 
 subjectively to the innate voice of life, respectively, the principles 
 of sound individualization. And, therefore, is the animal more 
 capable than man, in spite of his powerful cerebral organization, 
 to shape its existence as pleasant as possible. 
 
 It is this very subjectivity to the innate principles which ena- 
 bles the animal to be so susceptible to all these prevailing inter- 
 current pathetical and intuitive manifestations and adopt methods 
 in order to establish a modus of intercommunication which is 
 from their standpoint available and sufficient in the same degree 
 as the demonstrative expressions of man. 
 
 A more definite illustration of instinct and relation to the 
 subject will follow in the succeeding chapters. 
 
 CHAPTER III. 
 
 THE BASIS OF THOUGHT TRANSFERENCE. 
 
 The telepathetical manifestation by which feelings and motives 
 are transmitted from one individual to the other may be termed 
 thought transference. This form introduced here may probably 
 meet with scepticism, because it is a prevailing idea that an animal 
 is not able to think and therefore has no thoughts. 
 
 But we must bear in mind that an animal is also endowed 
 with the same intellectual and pathetical faculties as man; it is 
 here the quality of power which differentiates man and animal. 
 An animal must logically also be conscious of its own individual 
 existence, that is, self-consciousness; this is one idea. To main- 
 tain existence is the succeeding second idea; the selection of the 
 proper object, which is required for its existence, is the succeed- 
 
14 
 
 ing third idea. By this process a primary form of an association 
 of ideas is constructed. 
 
 The manifestation of innate spectation, that is, the introspec- 
 tive viewing of the contents of ideas (figurative ideal forms), 
 reasoning from one form to the other, is the primary process of 
 thinking; in other words, this innate introspective transaction, 
 where every ideal form represents a spectrum to the scoping intel- 
 lect, that is, the transcendental being, constitutes the basis of 
 thoughts, and the synthetical combination of thoughts constructs 
 the basis of memory. 
 
 Now, as there can be no intellect without the postulates of 
 visuality (sight), that is, the introspective faculty of sight, it is 
 natural that an organic being, even if of the lowest order of 
 organic life, is able to perceive and record all forms of objects 
 required for the existence, and store them up ideal, figuratively, 
 in the innate introspective periphery of the transcendental con- 
 stitution. 
 
 Thus illustrated psychological manifestations will demonstrate 
 the relationship of the intellect (the essential being of the soul) of 
 all organic beings. The seemingly differentiation consists only in 
 the efforts and objectivity of transactions. 
 
 Man's anatomical and psychological constitution implies all 
 phases of organic fife, back through the animal kingdom, and 
 down where the spontaneous origination of life is beginning. It 
 is here where the first manifestations of the intellect (yet instinct) 
 have their origination. The intellectual individualization of the 
 transcendental entity of the individual runs like an endless chain, 
 ascending through the progressive stages of organic evolution, till 
 this movement culminates in the development of humanity. The 
 transcendental individuality, respectively, the soul, of man roots 
 like a tree in the primitive stages of organic life. Its trunk is 
 exhibited in the animal kingdom, and finally its crown culminates 
 in man's intelligence, sending out is branches and twigs beyond 
 the start-line of speculation into the world of science and 
 morality. 
 
 But still, instinctive ideas, ascending from the basis of intel- 
 lect like air-bubbles ascending from the bottom of the well to the 
 surface of the water, are coming up to the surface of the intellect, 
 that is, the sensible and conscious state, facing the external world 
 
15 
 
 of sensation, in order to induct the day of superconsciousness 
 (positive mind), the directions of its individual welfare the inner 
 voice, as it may be termed. 
 
 Now, widely different to this stands intellectually the animal 
 kingdom. The animal, in correlation to its limited number of 
 personal necessities, is naturally not to that extent engaged in 
 objective mental transactions as man. Its mental powers are 
 not to that extent positive; consequently, their susceptibility is 
 more adapted to spontaneous inductions of instinctive ideas, com- 
 ing from the transcendental center within. This is the reason 
 that animals subject with ease to the laws of nature. 
 
 Many a naturalist and psychologist will admit and corroborate 
 that the so-called instinct in many respects excels the intellectual 
 manifestations of the so much admired human intelligence. The 
 intellectual manifestations of the animal are induced and inducted 
 by the original idea or spontaneous motive of individualization, 
 which practically provides for the welfare and sound individuality. 
 Contrary to this acts man ; he is constantly induced and influenced 
 by the abstract ideas originating from the motives of worldly 
 happiness and the principles of society, respectively, the laws of 
 man. Man's mentality, objectively and extremely engaged in the 
 vortex of speculation, is therefore not susceptible to the spon- 
 taneous induction of his instinctive ideas; hence he is no more 
 becoming aware of his innate intellectual manifestation, which 
 would result very often for him in a better welfare. 
 
 It has often been pronounced and it is also a prevailing 
 opinion that animals perform their actions unconsciously and 
 without reflection. This is, of course, an erroneous conception 
 and also a gross contradiction. Many persons are thus under 
 the impression of the empirical idea that consciousness is only 
 owing to them. They do not comprehend that consciousness is 
 a phase of intellect, subject to analyzation, as well as it is syn- 
 thetically constructed by ideas and power of reflexibility. The 
 question here is: Conscious of what? And how many objects 
 (figurative thought forms) the individual is conscious of. 
 
 We must bear in mind that consciousness is a synthetical ideal 
 structure, composed of many ideas, respectively, figurative thought 
 forms, which are postulated upon the very original idea, that is, 
 the conception of the being of itself or self-consciousness the 
 
i6 
 
 idea, containing visually the figurative outline of itself (the being). 
 An association of more ideal forms (ideas), accumulated in a 
 synthetical order, construct progressively the range of conscious- 
 ness. 
 
 On the other hand, if we could abstract every idea, respec- 
 tively, annihilate it, from the range of consciousness, one by one, 
 in the same order as they are synthetically composed, we would 
 through this process of analyzation logically arrive at the postulat- 
 ing original idea the idea or motive of individualization that is, 
 the state of the origination of the being. 
 
 But now, if an organic being in the primitivest state of life 
 is only conscious of the idea of individualization (of itself) and 
 conscious of the idea to maintain existence, is this not also a con- 
 sciousness, although of a very dim form? Now, again, though 
 the intellect implies the postulates of visuality, that is, the intro- 
 spective faculty, the reflectibility of ideal forms, the intellect or 
 the transcendental entity (soul) must be conscious of these ideal 
 contents or the figurative forms of ideas. 
 
 Hence, the determining efforts of the vital forces (laws of 
 life) constructing spontaneously the anatomical constitution, 
 require for this synthetical process objects of supply (food) ; 
 this will excite the intellect to reflect upon. Consequently, the 
 intellect (soul) must, according to the determining motive or 
 individualizing idea, become conscious of these manifestations. 
 These vital and dynamic forces, growing the body, act inde- 
 pendently from the individualized intellect (soul). The per- 
 petuality of growth will constantly supply the transcendental entity 
 (intellect) with new ideal forms, to register and store them up 
 in the introspective periphery, that is, the sub-consciousness. 
 
 Though the transactions of the vital and dynamic forces 
 which construct the body are independent from the transcendental 
 being, the intellect remains generally in its subjective and passive 
 state. This refers to individuals belonging to lower orders of the 
 animal kingdom. But, ascending to the higher classes of organic 
 beings, where the intensity of the individualizing motive, the 
 idea to maintain existence will naturally also intensify the pleasant 
 feeling of maintaining the welfare of individuality. This will 
 cause spontaneously the intellect to exert reflexibility and further 
 exertion; that is, to increase susceptibility and comprehension. 
 
17 
 
 In animals of the higher classes of organic life, as the verte- 
 brata, where the brain faculties are more developed, the reflexi- 
 bility and the susceptibility are becoming more expanded in power 
 of conception. That is to say, that the manifestation of vital 
 powers and plastical energies, growth of the body, food and the 
 spontaneous principles of generation will create similar ideas, 
 respectively, figurative thought forms within the introspective 
 periphery; and, according to the intensity of this vital manifesta- 
 tion, thus created ideas are becoming equally intensified emo- 
 tionally in their motivation ; because every idea contributes a part 
 to the individual existence an increase of individuality, which is 
 the emotional desire of the transcendental entity (the soul), respec- 
 tively, the "ego." 
 
 Now, though animals of the vertebrate order exhibit more 
 positive brain faculties in relation to their specie, and as these 
 faculties are based upon the postulates of sensation (external 
 senses), the mind is yet a more objective-positive phase of intel- 
 lect, put in a condition of dual (double) efficiency. 
 
 The mind of the higher animal, representing and manifest- 
 ing a more positive super-consciousness, perceives the impres- 
 sions from the external world through the senses, and also at the 
 same time the inductive impression from the instinctive ideas 
 from within, the transcendental center. The mind of such an 
 animal is becoming simultaneously conscious of impressions from 
 both directions, from within and from the outside. 
 
 The mind exhibits in this state of dual perceptibility merely 
 a double-phased consciousness; one form, facing the exterior 
 world, dealing with sensation, may be termed the positive or super- 
 consciousness ; the other form, facing inward to the innate world, 
 the center of transcendental individuality, may be termed the 
 passive consciousness or sub-consciousness. 
 
 Now, as I have pointed out before, the more the mind indulges 
 in objective speculations (as man), the less is the mind suscepti- 
 ble and less conscious of the innate (transcendental) manifesta- 
 tions ; on the other hand, the less the mind is engaged in mental 
 activity, the more he is susceptible and conscious of the innate 
 transcendental movements. Hence, an animal, even of higher 
 order, is, according to the lacking of positive speculative mental 
 
i8 
 
 faculties, naturally susceptible and conscious of impressions from* 
 within; its mind, though in a more passive state, subjects easily 
 to the innate vital principles, directed by the motivity of the 
 individualizing idea, to effect the progress of individuality. 
 
 Moreover, this determining original idea of individualiza- 
 tion, which induces the mind to execute transactions for the 
 benefit of personal welfare, exhibits thereby a remarkable rational- 
 ity to select and acquire objects which are available for the exis- 
 tence. Hence, the mind perceives fully the systematical directive 
 induction from within, that is, the transcendental ego; conse- 
 quently, the mind, that is, the positive intellectual phase of the 
 transcendental ego (soul), dwelling merely in the exterior world 
 of sensation, acts according to the inducted rational motives com- 
 ing from within in order to execute the principles dictated by the 
 soul, respectively, transcendental ego. 
 
 We have always an opportunity to observe how some animals 
 exhibit very rational transactions; all pregnant female animals 
 will shortly, before this serious affair takes place, prepare for 
 comfort and provide for the welfare of the offspring. They are 
 never thought to do so. Another example of instinctive rational- 
 ity in compliance with natural law: A wounded dog will never 
 leave the bandage, applied by his master in his opinion for the 
 best, on the sore place, and he endeavors till he has succeeded to 
 pull the bandage off, and then retires to a silent place, licking the 
 wound, till it is repaired by the vital principles of its own consti- 
 tution, respectively, the laws of life. On the other hand, the 
 mentally active man is becoming quickly alarmed when sickness 
 sets in; logically, he works objectively against the innate provid- 
 ing vital principles or laws of life, with the aid of poisonous drugs 
 and irritating stimulants. 
 
 Instinctive rationality is furthermore exhibited by animals, 
 who are instinctively inducted in the rational selection of food. 
 Animals, living on vegetable food, will always distinguish the 
 poisonous from the non-poisonous, and will select food which is 
 most adaptable for their physical welfare. 
 
 There are many similar cases, but it would require volumes 
 to illustrate all these various forms and cases of such instinctive 
 rational manifestation. 
 
19 
 CHAPTER IV. 
 
 EMOTION AND ITS RELATION TO THE SUBJECT. 
 
 Though emotion manifests in the transactions of inter-com- 
 munication among animals a principal factor, it is available to 
 render this point a brief elucidation, so far as it is related to the 
 subject. 
 
 It must be understood that emotion is also a form of life, 
 like others, subject to expansion and intensity in equal synthetical 
 progression with the transcendental faculties of others. This rela- 
 tion implies the tendency that emotion has been originated simul- 
 taneously with intellect from the same source, and in parallel 
 evolution with the intellect equally expanded. 
 
 Both originate in the first pathetical manifestation of the 
 transcendental being, that is, the idea or motive of individualiza- 
 tion. Both forms, intellect and emotion, have then become ex- 
 panded intellect with power, emotion with intensity of feelings 
 solely by the predominating fundamental motive of individualiza- 
 tion, to maintain existence. 
 
 Moreover, intellect and emotion constitute the intellectual and 
 pathetical basis of the transcendental being (the soul) of the 
 organic being. Intellect implies the faculties of sight and reflecti- 
 bility (meditation); emotion implies a perpetual feeling of want, 
 the determining motive to maintain individuality. 
 
 This indicates that emotion, in itself, is neither a form of 
 energy nor any other special form of ability. Emotion is merely 
 a pathetical effect, implying the consequent motivation of pleasant 
 feeling, in order to maintain existence. It will remain latent, 
 unless external influences endeavor to menace the existence of 
 individuality. This will affect the pathetical being (the soul), 
 feeling unpleasant, and which results in excitement, and naturally 
 these pathetical excitements of the soul are emotional effects. 
 
 Though the fundamental motivation of the emotional effect is 
 to maintain individuality, the manifestation logically involves a 
 perpetual objectivity, respectively, an intellectual scoping of trans- 
 cendental being (soul) to acquire that which it thinks necessary 
 and available for its individuality. This is the constant emotional 
 desire of organic beings, and which impels them to obtain those 
 scoped objects in the shortest way, that is, in relation to the 
 
20 
 
 intensity of passion, with the essential difference that the animal 
 objectively scopes with objects which are exclusively necessary 
 for its individual welfare. But man's objectivity in obtaining 
 objects is more intensified in coincidence with the number of 
 objects which he thinks and feels, from his social standpoint, 
 necessary for his welfare, that is, his pursuance of happiness. 
 
 Hence, it is the number and character of objects which dis- 
 tinguishes within the organic being the intensity of passion, desire 
 and pleasant feeling. The prevailing passion, to obtain the desired 
 object, in order to maintain an ideal existence, represents logically 
 the tendency of the pursuance of happiness. This tendency ex- 
 hibits actually a similar expression, demonstrating the feeling of 
 joy. 
 
 Now, contrary to this are emotional conditions caused by 
 influences tending to menace the normal, respectively, the pleasant 
 and ideal condition of the individual. The suppressed emotional 
 passion, the tendency of pleasant feeling, is equally a suppression 
 of individuality, respectively, an attempt to annihilate the personal 
 existence. This creates the extreme opposite emotional effects, 
 termed despair, sadness and depression. 
 
 Now, these two extreme opposite emotional effects, joy and 
 sadness, excite extremely the pathetical condition of the individual, 
 and it will induce it to manifest expressions which demonstrate 
 the prevailing dominating effects through certain forms of ges- 
 tures, poses and sounds, respectively, cries and calls. 
 
 CHAPTER V. 
 
 EMOTIONAL EFFECTS CONTINUED THEIR RELATION TO DEMONSTRA- 
 TIVE EXPRESSIONS. 
 
 Joy and sadness, the expressions of pleasure and pain, are the 
 two opposite emotional effects which move the organic being to 
 manifest such adapted forms of expression which, determined, 
 demonstrate the significance of the prevailing effect. 
 
 The most available and convincing forms to demonstrate 
 expressively the prevailing effect are the adaptation of certain 
 forms of poses and gestures. Although they seem to be spon- 
 taneously adopted, yet it is apparent that these manifestations 
 
21 
 
 reveal a remarkable instinctive rationality. It requires, certainly, 
 rational efforts to adopt such forms, which teleologically have to 
 result in the computed effect; then, if one individual intends to 
 adopt a form of pose, gesture or sound to demonstrate to another 
 individual the significance of the prevailing effect or motive, it 
 must calculate upon or test the comprehensive power and sus- 
 ceptibility of the co-respondent to be, and in coincidence with this, 
 that demonstrative individual is enabled to modify the adapta- 
 tions of the forms of expressions. 
 
 As an example, the male cricket, in order to demonstrate to 
 a distant female the motive of a prevailing effect, is impelled to 
 develop sounds for which the physical structure it fitted ; it has no 
 vocal organs naturally it develops stridulating organs to pro- 
 duce sounds, which are reaching the co-respondent by distance. 
 
 Moreover, the male cricket must also calculate the effect of 
 vibration, which is required for the susceptibility of the female; 
 furthermore, the male cricket must also test the hearing faculty of 
 the female co-respondent; and then only after this, the demonstra- 
 tive male cricket is capable to develop and adopt forms of expres- 
 sion by which it can communicate by distance. Furthermore, it 
 does not seem obvious that such a demonstrative male cricket is 
 thus mentally qualified to deduct and calculate obj ectively from the 
 scoped point or from the results of efficiency for the object of an 
 adaptation. Therefore, it seems more apparent that such a mani- 
 festation bases merely upon a transcendental intercourse; that is, 
 to detect transcendentally the requirable faculties in the other, 
 and then, according to them, to adopt a modus of expression. 
 
 It is also apparent that the manifestations of demonstrative 
 expression, through the agency of gesture and sounds, are be- 
 ginning where the state of physical constitution is most adapted 
 for this purpose ; and that only the most simple forms of organic 
 life are mostly adapted for transcendental inter-communication, 
 for the simple reason that their anatomical structure would not 
 allow any modification of forms to demonstrate and express pre- 
 vailing effects. 
 
 But this silent and simple modus of inter-communication 
 would not be available for the necessities of superior organic 
 beings. The more they ascend the climax of physical development, 
 the more and various are the necessities of life, and, consequently, 
 
22 
 
 in correlation with this are also the various forms of motives 
 and principles developed, which again create various forms of 
 emotional effects. 
 
 The variation of emotional effects has consequently created 
 the various forms of gesture and sounds for the purpose of ex- 
 pression; each form of pose or gesture expresses more or less 
 emphatically the predominating emotional effect, whether it indi- 
 cates anger, love, contentment, depression in other words, the 
 feelings of pleasure and pain. 
 
 Love is expressed when the male peacock, excited by conjugal 
 affections, poses to charm the female by showing her the splendor 
 of "his plumage. Anger is demonstrated thus : Attempt to take the 
 bone away from the dog, and he will demonstrate in a single pose 
 the effect of his prevailing disposition. Contentment : Watch the 
 cat, which, after having enjoyed her meal, will pose herself in a 
 passive way alongside of the lady of the house, which indicates 
 that she feels well satisfied with the present situation. Observe 
 the sparrow, sitting on the snow-covered ground, hungry and 
 frozen, in a shrunken attitude, pleading in a subdued voice for 
 subsistence he represents a true picture of depression. A group 
 of playful kittens will demonstrate the feeling of happiness in very 
 active manners. 
 
 Moreover, if we look through the microscope and observe 
 these numberless diminutive beings of organic life in a single drop 
 of water in their chasing and exciting motions, should we not also 
 attribute for them emotional affections ? Anyhow, that emotional 
 effect, implying the motive and pleasant feeling, is to maintain 
 individuality. 
 
 It is this very motive to maintain individuality which, subject 
 to the implied determining emotional effect pleasant feeling, ac- 
 quires explicitly, progressively, all stages of superior individuality ; 
 it represents individually an endless pathetical line, originating in 
 lives of modest form, running through all phases of organic life,, 
 till its climax culminates in man's supreme individuality. 
 
 Now, coming again to the manifestation of gesture and poses, 
 the most emphatically demonstrated are observed in the order of 
 the vertebrate kingdom. The condition of organic life represents 
 a continuous struggle for existence and a race for objects, where 
 the minds of organic beings are scoping upon. Food and the 
 
23 
 
 sexual question are the principal factors which drive the indi- 
 viduals in the vortex of a continuous competition. 
 
 This manifestation creates in the individuals the feeling of 
 rivalry, because the scope of the emotional desire to obtain the 
 required object is always confronted by opposition. Now, though 
 the main object for anorganic being, from the standpoint of evolu- 
 tion, is the individual from the opposite sex (male or female), the 
 competitive being is logically placed between two different situa- 
 tions it stands between the rival and the object. It has to face 
 them objectively, both at the same time. In order to gain the 
 object it has to meet rivalry, and in order to meet rivalry it has 
 to defeat its influence before it can gain the object; furthermore, 
 in order to gain the object it has to charm it and make thereby a 
 subject. 
 
 Hence, this creates in the competitive individual the motives 
 and feelings of rivalry and challenge to meet successfully the 
 opponent; on the other side, it creates the principles of charm 
 and appeal to conquer the object. Now, in order to effect a suc- 
 cessful demonstration the competitive being is compelled to adopt 
 certain forms of gesture poses or sounds, which emphatically 
 express the purpose of the prevailing motive. 
 
 For instance, it is a known fact that two cats will seldom 
 meet on the fence in a peaceful way their posing attitudes will 
 indicate that such an event will not pass without any hair-raising 
 result. Similar manifestations can also be observed among the 
 chicken crew, some of them feeling inclined to engage in a little 
 scrap about nothing. But these are harmless manifestations in 
 comparison with the animals living in the wilderness, which have 
 to meet the answer of a merciless bloody competition. 
 
 The demonstrative expression of rivalry is merely an address 
 to the other and indicates challenge ; the demonstrative expression 
 of appeal and charm is also an address directed to the object, sig- 
 nifying benevolence and friendship. The furious roaring of the 
 male lion in the desert is an address of rivalry in order to chal- 
 lenge. The cackling of a hen, having just laid an egg, is an 
 address to members of the crew and also a proclamation that she 
 has fulfilled an important duty. The snarl and grumbling of a dog 
 over a bone is a warning addressed to the other attempting to 
 share with him. 
 
24 
 
 It is not always the demonstrative pose or form of gesture 
 alone, which forms express emphatically the motives of the pre- 
 vailing effects. The features of the countenance are other forms 
 which express similar to the forms of poses and gestures, dominat- 
 ing effects, though in a more passive way, although the features 
 of the countenance of animals of the vertebrate kingdom are not 
 to that degree verified in comparison to man, owing to his anatomi- 
 cal structure. 
 
 Man's physical constitution is, according to his character and 
 numerous forms of effects and motives, very differently con- 
 structed, so that every form of feature of his countenance ex- 
 presses its relative prevailing effect, intellectually and emotionally. 
 Hence, on the other hand, the number of expressions of the fea- 
 tures on the countenance of the animal are but few, but more 
 expressively demonstrated in correlation with the few but deter- 
 mining principles and motives of individualization respectively, 
 its personal welfare. And these few demonstrative forms of 
 expressions are sufficient for the purpose of intercourse and 
 mutual understanding. 
 
 CHAPTER VI. 
 
 EVOLUTION OF SOUND-PRODUCING ORGANS AND THE SUSCEPTIBILITY 
 OF HEARING FACULTIES. 
 
 Poses and gestures are forms of demonstrative expression 
 only adapted and suitable for a nearby communication, respec- 
 tively, from face to face manifestations. But though organic 
 beings are also compelled to confer with individuals lodging some- 
 times at distant places, they have to develop sound-producing 
 organs, in order to reach them through the agency of sounds. For 
 this reason organic beings have to exert the most expedient instru- 
 mentality of such apparatus suiting this purpose. 
 
 Then again it is the sexual question and the principles of 
 conjugal affairs which have achieved the individual in the culmina- 
 tion of perfect adaptation. But the limited possibilities of physical 
 development determinate the modes of sound-producing organs. 
 They can be divided into two classes first, the air-breathing ver- 
 tebrata, which possess organs to produce vocal and inarticulated 
 
25 
 
 sounds; second, insects, which have developed organs producing 
 sounds by stridulation. 
 
 Now, attending again to previous remarks, we bear in mind 
 that the more the cerebral organization of an organic being is 
 becoming progressively developed and complicated, the more the 
 mental faculties are becoming positive and active in their mani- 
 festations. Consequently, it will follow that the organic being 
 gradually is becoming removed from the basis of direct transcen- 
 dental intercourse, that is, the pathetical-intellectual transmission 
 of motives or thought transference. Naturally, the fundamental 
 basis of transcendental intercourse loses much of its efficiency and 
 susceptibility, and, in order to communicate with the fellow-being, 
 similar qualified, effectfully, sound-producing organs have to be 
 developed to project the motives to the distant object. In linear 
 evolution with this is also the hearing organ, respectively, the 
 susceptibility for the effects of the different modified sounds 
 that is, the ear. 
 
 The climax of the perfection of sound-producing and hear- 
 ing organs will be observed in the superior classes of the vertebrate 
 kingdom, as there the most simple forms will be found in the 
 lower classes of the organic world the insects. Darwin notes that 
 all air-breathing vertebrata necessarily possess an apparatus for 
 inhaling and expelling air, with a tube capable of being closed at 
 one end. Hence, when the primeval member of this class were 
 strongly excited and their muscles violently contracted, purpose- 
 less sounds would almost certainly have been produced ; and these, 
 if they have proved to be serviceable, might readily have been 
 modified or intensified by the preservation of properly adapted 
 variations. 
 
 Now, this described apparatus is the rudimental state of 
 developing the vocal organ which reaches, during the course of 
 organic evolution in the human race, the climax of perfection. 
 The excitement, which causes this organ to produce such demon- 
 strative sounds, is created by the prevailing emotional effect. 
 
 The created sounds in the movements of the animal kingdom 
 are merely involuntary, demonstrative expressions; they are ex- 
 pressively forced out by an excited emotional effect, being an 
 instantaneous manifestation of some emotional principle relating 
 to the desire to maintain existence, whether this manifestation is 
 
26 
 
 excited by the feeling of pleasure or pain. If, for instance, a dog 
 becomes hurt, he will instantaneously express a howling tone, simi- 
 lar to man when hurt, exclaiming involuntarily in a plain but 
 distinctive note : "Ow !" as w^ll as in a case of sudden, pleasant 
 surprise, "Oh!" 
 
 These are involuntarily expressed simple forms of sounds, 
 yet indicating expressively the affected basis of the emotional prin- 
 ciple. The sound of pain, a short but distinctive tone, is a cry, 
 demonstrating an alarm the individuality is in danger. On the 
 other hand, sounds indicating the feeling of pleasure are not as 
 intensely expressed and developed in the animal kingdom as in the 
 human race. 
 
 The feeling of pleasure, respectively, the pleasant feeling, in- 
 dicating the emotional motive, the desire to maintain individuality, 
 implies the feelings of right and justice; that means, that to obtain 
 and maintain individuality or a pleasant existence is a matter of 
 course which is coming to the individual. Naturally, the indi- 
 vidual does not find anything extraordinary in the pleasant feel- 
 ing and considers the pleasant existence as a normal condition. 
 This is a rule of all organic beings. Hence, on the other hand, 
 if the personal existence is menaced by certain influences, which 
 caused pain feeling, the individual will feel prejudiced of that, 
 of which it thinks it belongs to him by right that is, the liberty 
 to individualize consequently this manifestation will cause its 
 excitement. The individual becomes instinctively moved to ex- 
 claim its feelings or motive to the outer world by using the sound- 
 producing apparatus to express a certain sound, signifying the 
 prevailing effect or motive. This demonstration is an involuntary 
 address, whether directed to the world of organization or to the 
 inflicting influence; thus the exclaimed sound, directed to the 
 organization (species) indicates appeal and pity; thus the ex- 
 claimed tone directed to the inflicting influence (enemy) indicates 
 anger and revenge. 
 
 Now, in correlation with organic evolution, the emotional 
 effects have been verified equally in form and intensity, including 
 the essential forms of intellect. In coincidence with the various 
 forms of emotional effects the modes of demonstrative expression 
 have also been verified. Each particular effect has its own modus 
 of -expression all differ distinctly from each other. Poses and 
 
27 
 
 gestures express distinctly the form and intensity of the prevail- 
 ing effect the expressed sounds, vocal or stridulating, which are 
 scaled from the lowest tone and ascending up to the highest note, 
 demonstrate also the various pathetical dispositions, from the 
 subdued upward to the exalted condition. 
 
 Now, going over to that class of organic beings, which are, 
 owing to their anatomical structure, not able to produce sounds 
 by vocal organs. There are the insects, which demonstrate their 
 emotional dispositions in producing sounds by a stridulating ap- 
 paratus. Though these are individuals of a lower rank in the 
 animal kingdom, their emotional conditions are not so intensified 
 and their intellectual faculties not to that extent exerted in com- 
 parison with beings of the classes of the animal kingdom. But, 
 nevertheless, in order to demonstrate their dominating effects and 
 motives, they have also achieved to develop a sound-producing 
 organ, which is also expediently serviceable for the demonstra- 
 tion of prevailing emotional effects, and sufficiently adapted as a 
 medium for inter-communication and mutual understanding. 
 
 Hence, to which extent the impulse of producing sounds is 
 demonstrated on one side, and on the other side susceptibility and 
 reflexibility are exhibited, can be observed frequently when the 
 summer has set in and new life is spread out all over the field. 
 Thousands of different sounds and tones are vibrating through 
 the air, coming from all directions, from unseen sources, from 
 out the grass, bushes and trees. Any human soul, fond of ardent 
 observation in the life of nature, will notice that all these various 
 tones and notes represent the emotional effects and motives of 
 intelligent organic beings, demonstrating their motives and feel- 
 ings of pleasure and pain, whether to charm or challenge. This 
 indicates that pleasure and pain are not only alone attributable to 
 man that there are numberless beings besides him enjoying the 
 liberty and the evolution of individualization. They send their 
 little voices up in the air when the sun, radiates in warming and 
 animating rays, and they quiet when dark clouds attempt to 
 darken the field. Prevailing effects, representing either pleasure 
 or pain, impel also insects as well as other organic bings, to 
 demonstrate their feelings by sounds and various forms of notes. 
 The sphinx atropus, a species of hawk moth, squeaks when hurt, 
 and it also utters, when extremely emotionally depressed, plain- 
 tive sounds. 
 
28 
 
 The most prominent musicians in this class of organic beings 
 are the crickets, grasshoppers and locusts. Some of these insects 
 have such powerful organs that their sounds and tones can be 
 heard for quite a distance. According to Darwin (who notes from 
 Landois), the stridulating apparatus of the field cricket (grillus 
 campestris) consists of from 131 to 138 sharp, transverse teeth 
 on the under side of one of the nervures of the wing cover ; this 
 toothed nervure is rapidly scraped across a projecting smooth, 
 hard nervure on the upper surface of the opposite wing. First 
 one wing is rubbed over the other and then the movement is 
 reversed. Both wings are raised a little at the time to increase the 
 resonance. 
 
 Similar to this are the stridulating manifestations of grass- 
 hoppers and locusts. One of the locustidsee, known all over as 
 katydid, when placing herself upon the branches of trees stridu- 
 lates in a very powerful manner. Some of these stridulating 
 apparatus resemble a musical organ, which produces sounds, 
 scaled in different tones and notes, elevating from a subdued tone 
 up to the highest note. 
 
 Darwin relates from Mr. Bates, who says: "The male field 
 cricket (achetidae) has been observed to place himself in the even- 
 ing at the entrance of his burrow, and stridulate until a female 
 approaches, when louder notes are succeeded by a more subdued 
 tone, while the successful musician caresses with his antemae the 
 mate he has won." 
 
 The most peculiar music of these insects, performed during 
 the breeding season, is manifested by two Italian species of grass- 
 hoppers, the cicada plebeja and the cicada orni. The sounds and 
 notes, which are confined to the male alone, are produced by a 
 very singular organ, which, it is said, consists of several winding 
 cells under the abdomen,, separated by different membranes and 
 an opening externally by two narrow valves. In the center of 
 these cells is contained a scaly, sonorous triangle, and exterior 
 to this are two vigorous muscles, by the action of which the cells 
 are supplied with air through one of the valves, and so powerfully 
 do they reverberate against the triangle that they produce the 
 notes of which the grasshoppers' song consists. 
 
 This illustrates plainly that their manifestations are demon- 
 strations of emotional effects, induced by the implied determining 
 
2 9 
 
 sexual principles to obtain the object which the male individual 
 feels necessary for its personal existence first, calling the atten- 
 tion of some distant female and inviting her, which is indicated 
 by the louder calling tones, then the more softer tones, indicating 
 to persuade the proudish female coaxing and caressing, until a 
 mutual understanding is formed which finally results in the pro- 
 jected conjugal alliance. 
 
 It may easily be doubted if the stridulating organs of insects 
 would be of sufficient service for them for the purpose of inter- 
 communication and mutual understanding, though insects are not 
 endowed with any form of a hearing organ, because no trace 
 whatever can be detected which would in any respect resemble 
 the rudest form of the hearing ability in the vertebrate life. 
 
 But I think it is out of the question, and it is very apparent, 
 that the mutual understanding of insects and similar individuals 
 is not based solely upon telepathetical intercourse that is, trans- 
 ference of feeling and motives but also upon the basis of 
 accoustic principles ; and even if no trace of a hearing organ can 
 be observed and some females have no stridulating apparatus 
 to produce sounds, in order to demonstrate also the presence of 
 emotional principles. 
 
 But it is logical, if an insect developes instinctively a rational 
 sound-producing organ, it does this for the simple purpose of 
 demonstrating its motives and feelings to another individual, rep- 
 resenting an object, whether from the sexual or rival standpoint. 
 An insect, with the instinctive motive to produce sounds, in order 
 to reach by their efforts the object desired (on other insects), must 
 naturally be aware that the corresponding being is susceptible to 
 the vibrating effects of those projected and addressed sounds; 
 otherwise, that insect would not make any efforts to develop and 
 adopt a sound-producing apparatus, if it be of no avail. 
 
 Hence, on the other hand, an insect, for instance, the female, 
 without a sound-producing organ, must logically pathetically so 
 be organized that its emotional effects subjectively become excited 
 to reflect upon those sounds, projected from a related being. The 
 truth of such manifestation has frequently been demonstrated in 
 the events of sexual affairs in animal life, and any ardent observer 
 will corroborate this fact. 
 
 Moreover, the knowledge of each others' pathetical and ana- 
 
30 
 
 tomical constitution could only be acquired by their innate intui- 
 tive intellect; and only owing to this, it can be able to adopt an 
 organ for the purpose of external (sensational) intercourse. 
 Furthermore, this knowledge is apparently not acquired during 
 their present time, but obviously they have perceived it through 
 inheritance in a rude form, and then during organic and pathetical 
 evolution gradually exerted. 
 
 Now, then, the rational development of sound-producing 
 organs by small insects antecedently sets forth the presence of a 
 hearing sense, implied in the constitution of the females; and so 
 conversely, if the females were not endowed with a hearing sense, 
 the males would not adapt their physical structure to the use of 
 external intercourse. This fact will overthrow the opinion of 
 those who may not believe in the hearing faculties of the insects. 
 
 The hearing faculty of the insects, as also of other organic 
 beings, is not acquired during the progress to maturity the 
 postulates of the individual organization in its primeval state 
 implies already the hearing faculty but during the morphological 
 evolution it has become; expediently exerted. The primeval 
 phase of the hearing faculty begins simultaneously with the 
 organization of individuality that is, the union of intellect and 
 body. 
 
 The transcendental being of the individual, even of the 
 primeval state of organic life, requires the physical structure as 
 a basis for the transcendental and pathetical evolution. The body 
 represents the physical environment of the transcendental being 
 of the individual. Its normal condition, that is, the normal state 
 of mobility of the body, is determined by the ideal mobile capacity 
 of the soul, the transcendental being. This normal state repre- 
 sents repose and tranquility. Any influence which effects to bring 
 the body, the physical basis of the soul, out of the ideal normal 
 state, means to bring also the soul out of its ideal normal state 
 this influence will excite her to reflect upon. 
 
 Friction, caused by gross matter ; vibration, caused by effec- 
 tive sounds ; ethers and other similar forms, are influences, capable 
 of affecting the sensitive disposition of the individual, especially 
 those of the lowest state of organic life. Now, taking only vibra- 
 tion, the effects of sounds, in relation to the subject, which affects 
 the body of those diminutive organic beings, the whole physical 
 
basis is becoming vibrated and put thereby out of the ideal normal 
 condition. Thus beings reflect upon those influences and act 
 accordingly. Now, we may say as well that their whole body 
 is a hearing organ, respectively susceptible for accoustic princi- 
 ples. It is this the first state of the hearing sense in its rudest 
 form. 
 
 Its latent faculty of analyzation is not yet evolved in order 
 to analyze the affecting sounds into their components, because the 
 organic state of those beings does not necessitate it, for the present 
 time, although the constitution is apparently adapted to com- 
 municate transcendentally. But then, in the progressive course of 
 organic evolution of the individuals, where the physical structure 
 is becoming more perfected in form and size, the susceptibility of 
 the body to the effects of vibration is becoming gradually less. 
 The consequence is that the individual, ascending now morpho- 
 logically to the superior states of organic life, is impelled to local- 
 ize the susceptible faculty to a more adapted place on the body. 
 
 Naturally, every state of organic beings has, according to its 
 rank in the organic kingdom, instinctively developed a hearing 
 organ, whether it is located probably beneath the surface of the 
 body, as perhaps by insects, or it is situated on the surface of the 
 body, as exhibited in the vertebrate kingdom, which is termed 
 the ear. Insects, apparently, it seems, must have a susceptible 
 organ underneath the surface of the body, or they must obviously 
 have an adapted spot on a certain region of their physical struc- 
 ture which is susceptible to the effects of sounds; because, no 
 form resembling in the least a hearing apparatus can be traced on 
 their body. Hence, the way the insects reflect upon those sounds 
 projected from each other demonstrates plainly that in both sexes 
 the hearing faculty is well adapted for the purpose of intercom- 
 munication, especially so far as it concerns their mutual interest. 
 
 Some naturalists doubt the hearing sense of spiders; again, 
 others declare that they are attracted by music. According to Mr. 
 Westring, who observed that male spiders of different species have 
 stridulating organs, while the females are mute, it is concluded 
 that this serves for calling the attention of the female in relation 
 to conjugal affairs. Moreover, for instance, if a fly is confined 
 to a small piece of sticking paper, she will at once commence a 
 
32 
 
 lively humming ; then, placing her in this condition near a cobweb, 
 but in such a situation that hidden a spider is unable to see her, 
 the humming sounds of the fly will soon call the spider's atten- 
 tion, which will quickly appear at the entrance of the cobweb in 
 order to capture the prey. Now, repeating to remove and replace 
 the fly will always effect the same results. 
 
 The doubtful presumption of man concerning the hearing 
 faculties of insects, is generally dictated by his empirical opinion, 
 considering his hearing faculties, the normal measurement by 
 which he forms a comparison between himself and the animal at 
 general. There is, however, an extreme distinction of the hearing 
 faculties between the class of insects and the vertebrate kingdom, 
 especially man. The power to analyze the sounds and tones is in 
 close relation with the powers of intelligence. The ear of man, 
 in coincidence with his intelligence, is adapted to reflect at the 
 same time on a number of different sounds ; and a well adapted 
 musical ear is capable to analyze and detail these various sounds 
 into their very components, in a very limited time. 
 
 But, as generally the human mind is too deeply absorbed in 
 the vortex of speculations and mental activity, the power of 
 reflection and analyzation will thereby remain naturally more 
 indifferent to these prevailing sounds ; except a born musician is 
 subjectively more able to reflect upon the effects of sounds and 
 tones. 
 
 Now, on the other hand, far different to this are the hearing 
 manifestations of the animal. Although the hearing faculties of 
 the criminal are also, to that extent, capable to perceive the con- 
 verging sounds and able to analyze and detail them to a certain 
 extent, according to its own personal interest it remains generally 
 indifferent to all those sounds, which imply no indication of 
 effects which would be beneficial to its individual welfare. 
 
 An animal will naturally adapt its hearing faculties to noth- 
 ing else but to the use of ideal obejcts, or matter concerning its 
 existence that is, food, generation and comfort. Therefore, 
 an animal concentrates its power of analyzation to sounds, which 
 are in direct connection with ideal objects. 
 
 Hence the hearing sense of the animal is more expediently 
 susceptible to all those various sounds and tones coming from 
 related sources, that is, from male to female, and conversely. 
 
33 
 
 Logically, an insect will subjectively reflect and analyze the stridu- 
 lating sounds, projected and addressed to it by another insect of 
 the same order; the female will reflect upon the stridulating 
 demonstration of the male the female will reflect upon no other 
 sounds except those indicating danger. The human voice will 
 probably sound to the insect as thundering sounds to man ; it may 
 be affected by it, but it remains indifferent in the same way as a 
 concert of a Mongolian band would sound to a European as a 
 meeting of pot and pan, and so conversely. 
 
 CHAPTER VII. 
 
 ON HABIT AND INHERITANCE THEIR RELATION TO THE SUBJECT. 
 
 There is another form, although of a secondary order, which 
 completes the modus of intercommunication, and that is habit. 
 
 The subjection, that is, the yielding of an organic being to its 
 own innate determining vital principles, the tendency of indi- 
 vidualization, is termed habit. The principles of emotional effects, 
 the maintenance of individuality, are not only inducted and 
 directed by its implied intellectual faculties to obtain a rational 
 individual existence. There are predominating feelings, repre- 
 senting merely a yielding to easiness and indolence to afford exer- 
 tion. Thus prevailing tendency is termed habitual. Now, in 
 order to avoid a liable confusion or an erroneous conclusion of the 
 last form, it is necessary to outline the essential being of habit, 
 so far as it relates to the subject. 
 
 In linear progression, and parallel with the organic and 
 transcendental evolution, are growing and equally organized the 
 vital forces and dynamic energies, in order to sustain the organic 
 existence of the individual. Through these instinctively rational 
 organized forces manages the transcendental being, that is, the 
 soul, the basis of the physical structure. 
 
 There are forces modified for plastical service, as growth and 
 construction; there are forces systematically modified for the 
 principles of generation and assimilation ; and there are also subtle 
 energies, forming the structure and executing the functions of 
 sensation. The specific modus of these vital energies is tending 
 to perpetuality, that is, the maintenance of the modified form, 
 
34 
 
 given them at their origination, simultaneously with the origina- 
 tion of the organic being. These forces act spontaneously and 
 independently from the intellect. The intellect and the pathetical 
 constitution are subjected to their influence during all phases of 
 organic existence, until a superior will power is becoming to that 
 degree exerted that the intellect, respectively, the transcendental 
 entity, is capable to reshape and alter the original tendency of these 
 vital forces. But so long as the transcendental entity, the soul, 
 is endowed with an inferior will power, the organic being is 
 extremely subjected to the impulsive effects of these vital forces 
 and dynamic energies. This subjective state of the organic 
 being, the yielding to these vital principles, is habit, and its ten- 
 dency is habitual. This manifestation marks the real animal life, 
 the lower organic kingdom, and distinguishes it from the beings 
 of the supreme organic life, where wisdom and spirituality are the 
 dominant rulers. 
 
 But again, on the other hand, these implied vital energies, 
 representing the principles of natural laws, direct the animal to 
 the scope of development and perfection ; without these impulsive 
 and rationally exerted vital energies, organic beings of the lower 
 rank in life would drop off from the pathway of evolution. 
 Hence, in due obedience to these vital principles, the animal 
 always acts in compliance with nature. Through the aid of these 
 vital energies, all organic beings have instinctively and pro- 
 gressively developed their particular forms of physical manifesta- 
 tion, as also the modes of gestures and sound-producing organs 
 and other similar forms of demonstrative expression. Subse- 
 quently, according to the perpetuality of these vital energies, these 
 forms of demonstrative expression must also remain perpetual 
 and constant in their respective manifestation. 
 
 Moreover, are these forms of vital tendencies in one way 
 gradually acquired by the individual itself during organic evolu- 
 tion, are they in some way acquired by the laws of inheritance. 
 The manifestations of inheritance depend upon the same laws 
 of life, viz., the principles of vitality. Hence, according to this, 
 it will create a uniformity of these vital manifestations among 
 the individuals, and especially of the same order. Naturally, 
 there will be also a uniformity of gestures and the modes of 
 demonstrative expression generally exhibited among the beings, 
 especially when related. 
 
35 
 
 Though these forms of vital energies originate simultaneously 
 with the origination of the organic being, are they likewise the 
 same as intellect and the pathetical being postulated in the trans- 
 cendental constitution of the organic being; and hence, from the 
 very beginning, these vital forces and dynamic energies perform 
 the labor of mobility and organic evolution. The intellect, viz., 
 the soul, yields to their impulsive tendency, and, on account of the 
 latent condition of the implied will power, naturally not capable 
 to afford any modification of these vital tendencies, permits them 
 their own way to elaborate, and instead of being conducted by 
 the intellect, the intellect is conducted and is placed thereby in a 
 state of passiveness and easiness. Naturally, the feelings of easi- 
 ness and indolence are originated the yielding is becoming a 
 tendency, viz., the habitual state of the intellect. 
 
 Furthermore, though innate forms of vital manifestations are 
 also closely allied with the intellectual and pathetical principles, 
 which in unison constitute the transcendental condition of the 
 organic being, these vital forms contribute also their share to the 
 introspective sphere of the sub-consciousness. Naturally, accord- 
 ing to the law of thought transference, that is, transcendental per- 
 ceptibility, visual and pathetical, the one organic being is capable 
 to perceive also the forms of the innate vital manifestations of the 
 other being, because the basis of these vital forms is closely asso- 
 ciated with the postulates of the intellect and pathetical faculties, 
 the essential powers of perceptibility and comprehension. 
 
 Now, referring to the relation of habit in regard to the exhi- 
 bitions of demonstrative expression, the vital forces and dynamic 
 energies, which are fundamentally the impulsive powers of all 
 habitual transactions, such as gesture and sound-producing, main- 
 tain, according to their perpetuality, also the modus of prevailing 
 demonstrative expression. Hence, owing to the latent and passive 
 will power of the animal, the forms and modes of demonstrative 
 expressions remain almost unchanged through all life. The sub- 
 jective and passive intellect does not make any effort to alter the 
 mobile tendency of these vital energies, serving for the purpose 
 of demonstrative expression. Naturally, these forms maintain 
 constantly their characteristical features, unless extraordinary cir- 
 cumstances, strongly imposing upon individual life, may induce 
 the animal to alter the modus of their prevailing vital tendencies 
 
36 
 
 and adapt them more to be serviceable for present conditions, if 
 necessary. 
 
 This determining stability of these vital tendencies, which 
 perform the mobile functions of demonstrative expression, con- 
 stitutes essentially also the basis of inheritance. The stable ten- 
 dency of these vital and dynamic functions, in co-operation with 
 the associated plastical faculties, mold the physical and pathetical 
 constitution of the offspring ; that is, in other words, the transcen- 
 dental entity (soul) of the parent being impresses its signature 
 of individuality upon the individuality of the offspring; it re- 
 ceives, simultaneously with its own origination, the same trans- 
 cendental and physical peculiarities of the parent. 
 
 This establishes a uniformity of vital and physical functions 
 between parent and the offspring ; naturally, any manifestation of 
 these life functions, exhibited by the parent being, will be per- 
 ceived and understood by the offspring, which instinctively and 
 intuitively is reasoning from its own analogous individual consti- 
 tution. Although the intellect of the offspring may perhaps, for 
 the present time, not sufficiently be capable to perceive and com- 
 prehend to full extent the opposite (parent) manifestation, yet 
 the impulsive tendency of its own spontaneous vital and pathetical 
 manifestations will its intellect the scope and principles of these 
 transactions. 
 
 Hence, the offspring, reasoning intuitively from its own indi- 
 vidual constitution, will also subjectively reflect upon these in- 
 fluences, projected and addressed to him by the parent being in 
 the transactions of daily life, because though the postulates of 
 these intercurrent manifestations are related to each other, are 
 thus consequently also the effects of these tendencies the same. 
 Naturally, the offspring will understand instinctively the princi- 
 ples of these transcendental or psychological, as well as the 
 physical manifestation, of its parent being, as well as in return 
 the parent will understand the similar transactions of the off- 
 spring. 
 
 Now, coming again to the subject. The offspring, having 
 thus inherited all the individual peculiarities of the parent, has 
 then also inherited the particular modes of the parent's demons- 
 trative expression, serving for the purpose of intercommunica- 
 tion and mutual understanding, such as poses, gestures and forms 
 
37 
 
 of sound-producing organs. Like all other life functions, de- 
 pendent upon and executed by these stabile spontaneous vital 
 energies, so are also the functions of demonstrative expressions 
 dependent and executed by these very same vital principles. 
 Their modes and forms become also stabile and prevailing 
 through all life-time of the organic being; latent or more or less 
 expressive during infanthood, they become gradually exerted 
 during the process of maturity. 
 
 Now, though every specified class in the animal kingdom 
 descends in linear progression from one progenitor, the offsprings 
 have, during the course of evolution, immensely multiplied. 
 Furthermore, though all individuals of a certain order or species 
 are subject to the stabile vital tendencies, they have consequently 
 also maintained their inherited modus of demonstrative expres- 
 sion every particular point exhibited in the parent. 
 
 Naturally, there prevails a remarkable uniformity of these 
 expressive functions between these related organic beings. The 
 progenies have reserved, owing to the stability of the vital forces, 
 all these particularities inherited from the far back progenitors; 
 except, some extraordinary circumstances may have compelled 
 them to alterate instinctively and rationally these inherited forms, 
 and adapt them to the present conditions of life. 
 
PART II. 
 
 THE VARIOUS FORMS OF EXPRESSION. 
 
 CHAPTER VIII. 
 
 RATIONAL DEVELOPMENT OF MODES OF EXPRESSION, BY REASONING 
 FROM INTUITIVE IDEAS. 
 
 In relation to the subject, so far as the reasoning faculty 
 is concerned, it is obvious that these manifestations, by reasoning 
 intuitively from a constructive idea, are more prevailing among 
 the lower classes of the organic world than in the higher. The 
 extreme opposite classes in the organic world, organized and 
 enabled to demonstrate their feelings and motives, are on one 
 side the vertebrata, on the other side the class of insects, properly 
 represented by monkeys and ants, bees and similar kinds. 
 
 Now, if we compare the intellectual and pathetical manifesta- 
 tions of the monkey and the intellectual exhibitions of ants, bees 
 and kindred beings, we must logically come to the conclusion that 
 the amount of effort of intelligence is not always dependent upon 
 a perfectly constructed cerebral organization. The physical 
 structure of the ant is not to that extent adapted to render proper 
 utility for inellectual and pathetical demonstrations as this is the 
 case with the monkey. 
 
 The forms of demonstrative expression of the ant and other 
 insects are only few in number and simple in compliance with the 
 simplicity and faculties of their respective anatomical structure. 
 Their body allows only certain poses, demonstrating some ardent 
 emotional effects; their antennae render very little service of ex- 
 pression by gesticulative motions, and as far as it concerns stridu- 
 lating organs, providing there are any, they are also of little avail 
 to render perfect service for intercommunication and mutual 
 understanding. 
 
 But it is very doubtful that the facilities of expression of 
 these few simple forms are competent enough to meet the ques- 
 tions of all the various complicated functions which are mani- 
 fested in the social life of ants and bees. Some naturalists base 
 their opinion upon the theory that the movement of intercom- 
 
39 
 
 munication and understanding of ants depends solely upon the 
 mobility of their antennae. It is apparent that they serve to a cer- 
 tain extent for the demonstration of the principal emotional fea- 
 ture and motives, as, for instance, for charming and caressing 
 opposite sexual mates; furthermore, they may also represent the 
 faculties of touch and smell. 
 
 It seems rather erroneous to suppose that the antennas of ants 
 possess the faculty symbolizing by their different forms of motion 
 every form of instinctive and rational transaction and other simi- 
 lar features prevailing in various modes within their organiza- 
 tion. Moreover, it seems more probable that the main part of 
 demonstration and communication bases on thought transference 
 and the principles of intuition. Those naturalists, ascribing all 
 intellectual and expressive transaction to the antennas, and in some 
 respects to the laws of inheritance, deny thereby intellectual, re- 
 flecting and reasoning faculties of ants as well as other insects. 
 
 They claim that the intellectual transactions are more of an 
 automatical or mechanical character, inducted by an inherited 
 power, which works similar to a spring in a clock. This presump- 
 tion sets forth that a reasoning intellect is therefore not required, 
 and that ants and bees are not endowed with a constructive intelli- 
 gence, directing ideologically the course of individual evolution 
 and the welfare of their own and their progeny. 
 
 But now, the anatomical constitution exhibits the presence 
 of senses, of which the most important is sight. The faculty of 
 sight serves to distinguish and select objects. The faculty of sight 
 implies logically the postulate of visuality, though visuality is an 
 attribute of intellect; these faculties form, therefore, essentially 
 the fundamental basis of the transcendental constitution of the 
 organic being. 
 
 Now the motion (motive) of the individual to distinguish 
 and select an object rises from within the center of intelligence; 
 the scoped object is reflected on the physical organ of sight, that 
 is, the eye; from this the object becomes reflected to the innate 
 visuality, that is, the power of visuality subjectively copies the pic- 
 torial outlines of the object from the organ of sight the copy, 
 that is, the ideal form, drawn from the corporeal object, becomes 
 stored within the transcendental periphery of the individual. 
 These visual copies become subjectively associated with the pre- 
 
40 
 
 viously copied visual forms, exhibiting thereby a concrete state 
 of the transcendental being of the individual. The power of intro- 
 spective visuality, that is, the reflexibility, constitutes conscious- 
 ness; the power to reflect these innate visual forms exhibits 
 memory. 
 
 Moreover, the thus constructed consciousness inducts or ex- 
 cites the intellect (soul) to meditation, that is, to contemplate 
 these ideal objects stored up in the introspecive periphery within; 
 furthermore, the intellect (soul), obedient to the motive of indi- 
 vidualization to maintain existence, concludes from these ideal 
 objects, viz., ideas, what supposedly is the most beneficial for the 
 individual welfare, that is, reasoning from cause and effect. 
 
 Though, according to their anatomical structure, ants as 
 well as other insects, are not endowed with a cerebral organiza- 
 tion, analogous to the vertebrate kingdom, from which originates 
 the positive super-consciousness, they are reasoning merely in- 
 tuitively from the sub-consciousness, because the power of 
 reasoning intuitively, which also originates in the sub-conscious- 
 ness, renders equal service in the relation of economical affairs 
 and other emotional and sexual events, as well as the reasoning 
 and deducting power of the more objective super-consciousness 
 of the highest classes of the vertebrate order. 
 
 Hence, concluding from this, it is obvious that ants and bees 
 manage certain accidental circumstances satisfactorily for the 
 best of their own welfare; and I think that this .explains and 
 solves the question of the rational transaction of ants and bees. 
 Of course, their reasoning faculty is limited and the power of 
 reflexibility not so much expanded, in compliance with the re- 
 stricted number of ideal objects stored within their transcendental 
 constitution; naturally, their reasoning and rational manifesta- 
 tions are very diminutive transactions in proportion to the verte- 
 brate world. 
 
 Furthermore, though, according to the absence of a perfect 
 cerebral organization, which implies also the postulate of absolute 
 will power, by which an individual is capable to alterate the plasti- 
 cal tendency of vital energies, the insect is extremely subjected 
 to these spontaneous impulsive vital tendencies, favoring the laws 
 of habit and growth. Subsequently, the physical and pathetical 
 condition of the being remains their inherited individual forms 
 
for ages and ages, till this class or species may under certain cir- 
 cumstances be extinguished. 
 
 Now, ants and bees are organic beings which live in a state 
 of social organization. This implies that, in order to maintain 
 its perfect shape, every individual is impelled to contribute its 
 share of work and effort to the communal welfare. This relation 
 requires the modus of conference, viz., to manifest an intercom- 
 munication between the members in order to effect a mutual 
 understanding. 
 
 Now, if every individual joining this organization were act- 
 ing automatically, that is, without reflexibility, reasoning and 
 constructing intellectual powers, the whole movement of the or- 
 ganization would resemble much of a clockwork if each one, 
 independent from the other, would act mechanically and blindly 
 follow its spontaneous impulse, received at the very moment of 
 origination, what would be the consequence? It would result 
 surely a confusion within the organization in cases of different 
 and mixed affairs, which, in order to straighten them out, requires 
 the corresponding efforts of two or more individuals. Firstly, 
 reasoning from each others' affection and motivity; secondly, 
 reasoning from cause and effect concerning the related affair; 
 and, finally, the rational corresponding and combined efforts of 
 every participated individual to proceed in order to overcome the 
 difficulty crossing their road. But it has frequently been observed 
 how ants have managed difficult situations through combined 
 efforts there is no place for a blind-working or mechanical la- 
 borer; then, if every individual would resemble largely a wheel 
 in a clock, one individual woulcl be impelled to stop, if the other 
 did not correspond with him; and finally, no success could be 
 effected to manage any form of accidental difficulties. 
 
 But a more mechanical feature represents the whole func- 
 tion of generation, because, as the principles of generation are 
 based directly on the stabile, plastical vital energies, and being in 
 their present form inherited from the progenitors, inducts and 
 impels the intellect (soul) to minute obedience. Hence, owing 
 to the faculty of thought transference and intuitive susceptibility, 
 every related organic being (concerning individuals of lower or- 
 ganic world) perceives intuitively from the other fellow being 
 the similar forms and principles of these very same vital ques- 
 
42 
 
 tions (generation), and then to thus established understanding 
 they are capable to work subjectively hand in hand, in perfect 
 harmony. 
 
 Moreover, as a further evidence that certain animals, es- 
 pecially certain insects, are able to manifest in some cases very 
 remarkable rational transactions, although relating very little to 
 the subject, I shall allude to a certain kind of wasp, which is 
 hunting for spiders, beetles, caterpillars and similar kinds of in- 
 sects, using them for prey. But these wasps do not pursue them 
 in order to devour them immediately; they consider this prey 
 merely as objects of provision for their coming offsprings to be 
 feeded upon. 
 
 When this wasp seizes a caterpillar, she penetrates her sting 
 with such an anatomical accuracy between the segments of the 
 body that its effect only paralyzes the victim and prevents it from 
 escaping. After this manipulation the paralyzed caterpillar is 
 dragged into the nest of the wasp and preserved in the living 
 state until it may be served as fresh food for the coming offspring. 
 
 Now, this rational transaction could not be performed with- 
 out the faculty of reasoning power; that is, in this case reason- 
 ing intuitively. The wasp has not any anatomical knowledge of 
 these insects, gained by any modus of experience ; hence, the wasp 
 could have only acquired intuitively the knowledge of the ana- 
 tomical structure of the victim, and then reasoning from this 
 point, she is able to scope her efforts and calculate the effects with 
 minute accuracy. 
 
 It is this the same power of intuitive reasoning, by which 
 organic beings, viz., male individuals, are reasoning from the 
 anatomical constitution of their respective mates, in order to adapt 
 such sound-producing organs, which are in compliance with the 
 susceptible faculty of the subject. 
 
 REASONING BETWEEN DISTINCT CRIMINALS. 
 
 Having in the preceding chapter delineated the manifestation 
 of intercourse and understanding, prevailing between individuals 
 of the same kind, I shall, in the present chapter, endeavor to illus- 
 trate the rational intercourse and mutual understanding between 
 individuals of very distinct species. 
 
 To investigate the character of mutual affection and the 
 efforts to provide for the helpless weaker part, led Mr. Romanes 
 
43 
 
 to try the following experiment. He induced a Brama hen to 
 hatch out an egg from a peacock. Although it is a general rule of 
 the hens to reject their young ones as soon as they are capable to 
 take care of themselves, this hen rendered undivided attention and 
 care to that young peacock during a lapse of time of eighteen 
 months. During all this time the hen did not lay one egg. More- 
 over, a very peculiar feature to be considered, this hen, like other 
 hens of peacocks, picked and tried to straighten out the plumes 
 and the tuffs on the head of the young peacock ; and, in order to 
 perform this transaction conveniently, she mounted herself on a 
 higher and suitable object to reach his head. The peacock then 
 placed himself in front of her, bending his head forward, and the 
 hen began to pick and straighten the tuffs with greatest care. 
 
 Now, in this strange case, there was not any form of an 
 inherited faculty present, as gesture or other forms of demonstra- 
 tive expression, which would induce the hen to act in compliance 
 with the habits of peacocks. Hence, it is obvious that the hen 
 must have been reasoning intuitively from the transcendental 
 being of the young peacock ; that is, the hen was reflecting upon 
 the instinctive emotional effect (motive), the pleading to be cared 
 for ; finally, these intercurrent feelings established an understand- 
 ing, which resulted that is, the hen was induced to act here as a 
 fostermother. 
 
 A much more peculiar case of an alliance is exhibited where 
 two organic beings, of two extremely distinct species, join for the 
 benefit of their mutual welfare. There is the hermit crab, which, 
 according to his tender and delicate anatomical organization, is 
 compelled to seek shelter in a vacant shell, merely using it for a 
 tenement. But the weight of the shell retards his locomotion in 
 the pursuance of prey. What does he? He forms an acquain- 
 tance with a sea anemone (sargatia parasitica) and induces her 
 to ally with him and mount herself on his tenement, near the edge 
 of the shell. The anemone prefers frequently current waters, and 
 this she will find when she joins the crab. Both are carnivorous 
 individuals, The tentacles of the anemone, searching and reach- 
 ing out for prey, will always gather sufficient food for both. The 
 anemone has thereby the opportunity, when the crab slowly 
 moves to other places, of a new field for prey ; this again impels 
 the crab, in order to receive new food, to maintain its mobility. 
 
44 
 
 Moreover, when the time is coming that, owing to the growth 
 of the body, the crab has to look for another more suitable shell 
 or house, it works carefully with its claws to remove the anemone 
 from her old position in order to accommodate her migration 
 over to the new tenement. 
 
 Now, taking into consideration the extremely different physi- 
 cal organization of these two individuals, we will observe that 
 there is not the slightest possibility to communicate and confer on 
 the basis of inherited forms, by which they could demonstrate 
 their motives, in order to effect thereby an understanding; avail- 
 able modes of gestures, poses or sound-producing are here fully 
 excluded. The notion, viz., motive, to improve his condition must 
 originate from the crab, though, according to anatomical struc- 
 ture, he is the more positive and obejctive individual than the sim- 
 ple-formed, passive, stationary sea anemone. Hence, the rational 
 impulse of the crab is apparently powerful enough to effect an 
 impression upon the anemone, to subject to his rational influence. 
 Furthermore, it is obvious that the crab is reasoning from the 
 effects of its inconvenient condition and discovering intuitive 
 remedy in the co-operation with the anemone, that is, that her 
 particular condition in life would render benefit for his welfare. 
 On the other hand, this must be the same with the anemone, 
 which also intuitively understands the motive of the crab to be 
 beneficial for her welfare; finally, she subjects to the motive of 
 the crab and allies with the latter. 
 
 RATIONAL POSING ATTITUDES. 
 
 The posing attitude of the male peacock before the female, in 
 displaying his splendid plumage, is also a particular form of 
 demonstrative expression to call the attention of the female in 
 order to communicate with her about conjugal affairs. The way 
 he displays his plumage indicates plainly that he is conscious of 
 its imposing beauty and its charming effects manifested upon the 
 feelings of the female. 
 
 Analogous to this, the male pheasant (poliplectron) poses 
 before his mate in order to excite conjugal affection. Now, con- 
 cluding from these rational manifestations, it is apparent that 
 both, the peacock and the pheasant, are reasoning intuitively 
 (instinctively) from the emotional disposition of their respective 
 
45 
 
 females and afford these adaptations in order to charm and 
 conquer. 
 
 Moreover, the plumage of the peacock is ornamentally differ- 
 ently arranged from the plumage of the poliplectron ; and in order 
 to effect a more charming impression upon the female, they have 
 to assume such posing attitudes, which are apt to show off the 
 splendor to the fullest extent. According to Darwin, who records : 
 "When the male peacock displays himself, he expands and erects 
 his tail transversely to his body; he stands in front of the female 
 and shows off at the same time his rich blue-colored throat and 
 breast. The breast of the poliplectron is obscurely colored, and 
 the ocelly are not confined to the tail feathers. Consequently, the 
 poliplectron does not stand in front of the female, but he erects 
 and expands his tail feathers a little obliquely, lowering the ex- 
 panded wing on the same side and raising that on the other side. 
 In this attitude the ocelli over the whole body are exposed at the 
 same time before the eyes of the admiring female in one grand 
 bespangled expanse. To whatever side she may turn, the ex- 
 panded wing and the obliquely held tail are turned toward her." 
 
 Now, these are only two examples, but they demonstrate suffi- 
 ciently the ability of the animal to manifest rational transactions 
 by the means of reasoning intuitively (instinctively) from cause 
 and effect. The peacock and the poliplectron, both of them, are 
 conscious of that form of pose to be adapted which is the most 
 available for that purpose. Each one of them, though orna- 
 mentally differently constructed, must apparently reason from the 
 scope of possibility which surely must render the desired effect to 
 charm the female. 
 
 The peacock is reasoning from his particular structure and 
 logically has to assume a position in confronting his mate in order 
 to render to her a full display of his grandeur to fullest extent. 
 Hence, on the other hand, the poliplectron is reasoning also from 
 the particular arrangement of his body and naturally he has to 
 assume a pose in placing himself sideways before the female, so 
 that she may obtain a full glance of his spangled plumage. 
 
 Now, what intellectual influence enables and induces them to 
 such rational transactions? Their intelligence (mentality) has not 
 reached that grade of rational objectivity by reasoning, and 
 deducts from an idea originated by experience by present condi- 
 
46 
 
 tions, although these manifestations indicate the influence of 
 intellect. 
 
 They have not assumed this mode of posing during their 
 present time ; that is, owing to their incompetence of mental abil- 
 ity. Consequently, they must have the fundamental idea of this 
 rational instinctive transaction inherited from far back by their 
 earliest progenitors, and then they have apparently this modus 
 more expediently adapted from generation to generation. 
 
 The fundamental idea of this rational transaction (these 
 rational poses) must have been already originated in the remotest 
 progenitor of that specie ; that is, originated in the male in order to 
 correspond with the feelings of their respective female, the feeling 
 of taste (color and beauty) and be courted. The impulse of this 
 idea, that is, the motion of the male individual to charm and 
 conquer the sexual mate by this means, must naturally set the 
 plastical energies in motion, to construct the fundamental original 
 forms of ornamental plumage, at the beginning of primitive fea- 
 tures and simplicity. 
 
 Furthermore, through the laws of inheritance, the stability 
 of the plastical energies, these forms of rational manifestation 
 have become in the succeeding generations gradually more and 
 more impulsive and inductive ; in other words, have become spon- 
 taneous functions, implied within the psychological constitution 
 of the individual, which instinctively becomes excited in cases of 
 contact with the object, and then inducts the objective intellect 
 (mentally) to transact accordingly. 
 
 Through the impulsive character of these spontaneous ener- 
 gies, the individual is becoming subjectively conscious of its sub- 
 jective-objective demonstrative manifestations; they firstly induce 
 the instinctive intellect (sub-consciousness), and from which then 
 the objective intellect (super-consciousness mentality) is reason- 
 ing the principles of the prevailing effect. 
 
 Now, we must bear in mind that the here so-termed intuitive 
 intellect or sub-consciousness and the objective-positive intellect 
 or super-consciousness represent essentially one and the same 
 individualized intellect (soul) which together with the pathetical 
 faculties forms the transcendental constitution of the individual. 
 But the so-called intellect represents in its actions and abilities two 
 different phases. The transcendental individuality of the organic 
 
47 
 
 being manifests itself simultaneously in its two different phases 
 in one within (intuition), in the other, externally, manifesting 
 itself through the agencies of the sensational and cerebral organi- 
 zation, senses and mentality. 
 
 But it must be also understood that the animal generally 
 is intellectually and pathetically more tending to subjection and 
 inductions in regard to its intuitive impulse than the positive- 
 objective intellect (mind) of man. Hence, the animal executes 
 subjective-consciously all these life principles, rising from the 
 bottom of the sub-consciousness, which is actually the fundamental 
 and primeval stage of transcendental individuality (soul), or in 
 other words, that state of individuality rooting deeply in its 
 primitive state of organic existence. All these spontaneous impul- 
 sive manifestations, vital and intellectual, which are rising from 
 this stage of individuality, inducting impulsively the mental 
 powers, to execute their principles, and the mind, that is, the in- 
 tellect, in the phase of super or day-consciousness, subjects and 
 yields to this impulse, and the nerves and the power of the muscles 
 perform mechanically the labor. These are manifestations, as 
 generally termed, instinctive transactions, and the impulse, in- 
 stinct. 
 
 CHAPTER IX. 
 
 ON GESTURES VOCAL SOUNDS AND SIGNS. 
 
 Expressions, Relating to Animal Conjugal Affairs. The 
 sexual relation of organic beings renders to the ardent observer 
 an extensive field for the investigation of demonstrative expres- 
 sion and other forms for intercommunication. The sexual rela- 
 tion is naturally the essential basis, where all the prevailing forms 
 of demonstrative expressions become mostly developed and 
 varified. 
 
 The principle of generation requires the compilation of two 
 individuals, a male and female; according to the principles of 
 individualization, to obtain individuality, which considers all 
 objects required for the existence of individuality as belonging 
 to the individual (property, by right), and as a matter of course, 
 so considers one individual the other, to which it has an objective 
 
4 8 
 
 desire, as an object, which perfects its ideal existence of indi- 
 viduality. 
 
 This is the logical conclusion and causal principle that the 
 male individual, after being allied, considers the female as an 
 object belonging to his individuality (by imaginary rights), and 
 so it is conversely with the female individual. Naturally, they 
 complete thereby mutual individuality. Moreover, thus two con- 
 jugated individuals consider logically also the product of their 
 alliance, the offspring, as an object belonging to their individual 
 existence, viz., to complete their individuality. The individualistic 
 conception is prevailing throughout the higher organic world 
 and is frequently demonstrated among vertebrata, living in large 
 groups and colonies,, in order to associate for the benefit of 
 mutual welfare. All thus sexually conjugated individuals con- 
 sider each other inducted by this impulsive empirical individualis- 
 tic feeling as personal property by right; and this feeling or indi- 
 vidualistic conception is also becoming logically the postulate of 
 reverence, which they reveal to their mutual personality the 
 male to the female, and conversely, that is, more or less in rela- 
 tion to their rank in organic order. 
 
 The leading part of exemplary conduct in the relation of 
 conjugal affairs in the animal kingdom is taken up by the birds. 
 Most of them live in a monogamic state of lifetime and only 
 a few species prefer the polygamic state. It has been observed 
 that a couple, once united, will stay faithfully together till death 
 separates them. But there are also exceptions, where one or the 
 other mate might give itself away to excedingly impulsive pas- 
 sions and violate the ideal chains of their conjugal relation. But 
 then, as a general consequence, the rival and the violator will 
 have to bear often very serious consequences, which in some 
 cases will result in the penalty of death. 
 
 The mutual affections of mated pigeons are well known to 
 every one. Their billing and caressing manifests truly that these 
 are transactions to demonstrate and express prevailing effects and 
 motives, and are also well adapted for the purpose of intercommu- 
 nication and mutual understanding. Moreover, it has often been 
 observed that male birds, while their females are tending to their 
 breeding duties, endeavor to amuse and entertain them by some 
 
49 
 
 comical gestures and various effective songs, in order to accom- 
 modate them during the time of maternal obligations. 
 
 Furthermore, I shall allude to the exciting congregations of 
 large groups of crows, magpies, sparrows and similar kinds of 
 birds. When they meet under such circumstances, it is sure that 
 there are some very serious and important questions to be solved. 
 They discuss often in such furious manner that it can be heard 
 for quite a distance, while one or two individuals sit aside in a 
 subdued position. And as a general consequence, when the 
 meeting is over, the corpses of one or more dead individuals are 
 left on the spot. This is surely an indication that a furious trial 
 and execution has taken place. 
 
 Sounds of Signs and Calls. Many animals have adapted 
 certain distinctive forms of sounds, uttering them at various 
 occasions, as for calling their conjugal mate; to challenge the 
 rival; also certain diversified sounds, as signs in cases of danger, 
 and finally sounds of plea, when in distress, pleading for help. 
 
 The most familiar bird to all is the sparrow, and many will 
 have observed him pleading in subdued tones for help when deep 
 snow and a severe frost have barred the ground and prevented 
 him from rinding any food or a grain on the surface of the 
 ground. We will find him then placed near the windows or 
 balconies, and his pleading tones are so effective and demonstra- 
 tive as to make any human soul feel pity for him and serve him 
 a little food in the form of breadcrumbs or grains of oats, rice 
 and similar kinds. 
 
 Moreover, if we expose some food outside of the window or 
 balcony, after a few minutes we will witness some very intensively 
 pathetic manifestations. Although generally the sparrow exhibits 
 an insolent temper and a frank disposition, yet he is too timid to 
 approach the exhibited food, although he is extremely hungry. 
 After he has taken a glance at the food, he retires to a certain 
 direction; then after a little time has elapsed he will return with 
 a large group of his fellow-beings. 
 
 They all mount on different places nearby, so that they can 
 have a convenient outlook at the exposed food. But none of them 
 has the courage to proceed. They begin to peep in various modi- 
 fied tones, which apparently indicates that they have been coax- 
 ing and animating each other to make an attempt. Finally, one of 
 
So 
 
 them seems to have courage enough to make an effort and pro- 
 ceed slowly to the exhibited rarebit, still peeping in diverse tones, 
 which is answered by the rest, obviously coaxing and urging, or 
 manifesting some signs that there is no danger in sight. Finally, 
 when he arrives at the place of the food, he will test it quickly, 
 and then hurries back to his crowd; after a little discussion he 
 returns back to the food again, calling in the meantime the rest 
 to come over. The crowd then proceeds also, gradually, accom- 
 paying the movements with differently scaled peeping tones, till 
 they all have arrived at the food; and after being convinced that 
 there is no danger to be expected from behind the windows, they 
 will take charge of the food and begin to devour it in an unusual 
 manner, exclaiming at intermissions some effectively suppressed 
 tones. Then, after they have satisfied their stomachs, all will rise 
 at the same time and fly back and mount the tops of roofs, trees 
 or similar high objects nearby, and then commence a tremendous 
 twittering, apparently to demonstrate their success. 
 
 Forms of Signals. Many observers of chicken life will have 
 noticed, when the rooster has discovered a grain or rarebit on the 
 ground, that he will exclaim at once in a quick tempo and in high 
 note, similar like thus: "took! took! took!" and upon this signal 
 one or more of the hens will break off their excursions and dash 
 for the rooster, who stands there still unmoved, pointing with his 
 beak to the object on the ground. 
 
 There is another incident of chicken life. When the chicken 
 crew take up their daily excursions into the fields nearby, the 
 rooster, it will frequently be observed, will continuously spy 
 around to detect danger. Sometimes he will decline his head a 
 little on the side in order to have a convenient outlook to the 
 sky, to discover the outlines of a hawk scoping for prey. And 
 should the rooster discover his enemy way up in the sky, calmly 
 performing his aerial circles, then the rooster will demonstrate his 
 indignation in a very low and extended tone, similar like this: 
 "G u rrr!" which is apparently a sign of alarm to call the atten- 
 tion of his crew that there is danger in sight ; they all will stop for 
 a moment, but then will proceed again in their search for food. 
 
 The rooster will still keep his eye on the enemy; but at the 
 very moment the hawk is making an attempt to change the tempo 
 of his aerial evolutions and making some suspicious motions, the 
 
rooster will at once exclaim loudly and in a more higher tone and 
 quicker tempo, similar like this: "Took, took, took!" alarming 
 thereby his family to rush for their safety back to the barn, or, 
 if too distant, to the next sheltering bush. 
 
 All these manifestations show plainly that these birds have 
 gradually adopted certain rational forms and methods for the 
 benefit of their mutual welfare; and the rooster, feeling instinc- 
 tively (intuitively) to be the master and consequently the pro- 
 tector, who is morally responsible for his subjects, must exert 
 available modes which will answer the questions of their social 
 welfare. 
 
 Alarms, to warn the members of the colony in cases of danger, 
 have also been observed among prairie dogs. So far as the eye is 
 able to overlook the prairie, numbers of little hills will be ob- 
 served; each is mounted by a prairie dog, solely for the purpose 
 to overlook the place and watch for danger. And as soon as an 
 unwelcome individual is approaching the colony, the first one who 
 discovers the intruder will alarm the others by certain barking 
 sounds, and upon this they all disappear into the midst of their 
 dives and remain there till all danger is out of sight. 
 
 The various forms of cries and sounds of birds and some 
 other organic beings, when they are uttered under the influences 
 of meteorological changes and disturbances, may also be classified 
 under alarm and signal cries, that is, merely of a secondary order. 
 Although these expressions represent not a direct warning of 
 danger, yet they seem to demonstrate strongly excited emotional 
 effects, though the weather exerts a great influence upon the 
 organic system, creating different pleasant and unpleasant feel- 
 ings. For this reason, such animals may feel instinctively moved 
 to demonstrate their impression to other fellow-beings, and at the 
 same time calling the public attention to these influences and make 
 them a matter of general contemplation. 
 
 It has been also recorded that, if the peacock continuously 
 cries before retiring rain will be expected. The same has been 
 observed with chickens. Loud and continuous singing of the 
 robin during the forenoon, it is claimed, indicates rain. Peacocks 
 and canaries become excited and noisy in the evening preceding 
 a stormy day, and it is furthermore noticed that seismic dis- 
 
52 
 
 turbances do also influence the animals and induce them to emo- 
 tional exclamations. 
 
 If it is apparent that these so modified demonstrative expres- 
 sions are not uttered unless there be a reason; moreover, that 
 these so affected animals express their feelings of that prvailing 
 pathetical condition to their surroundings, and of which they 
 perhaps instinctively conclude to be in a corresponding condition ; 
 now, it may here be replied that in a case where such manifesta- 
 tions take place, where no other individuals are present to which 
 such a demonstrating animal could address its expression, the 
 motivity of demonstration would become questionable. But we 
 must bear always in mind that an animal, according to the funda- 
 mental principle, to develop a sound-producing organ in order to 
 reach related individuals by distance, even if not sighted, is 
 logically inducted by the empirical idea to suspect a corresponding 
 individual in the vicinity, and demonstrate its feelings and motives 
 to that supposed fellow-being; but such cases can only be related 
 to such condition where a bird, for instance, is doomed for con- 
 finement. But outside of this they are never really to that extent 
 isolated to meet a correspondent upon their calls and signals. 
 
 The motive of the bird's singing is based upon this very 
 same principle ; although it often seems that such a demonstrative 
 bird is in a solitary state, this is merely an erroneous conception 
 and illusion. When the lark warbles her songs way up in the 
 high sky and her emotional affection culminates in ecstasy, she 
 empirically is inducted by the idea (instinctively) that her song 
 has reached the suspected correspondent, whether it is a song of 
 challenge, of rivalry, or perhaps a song of charm addressed to a 
 female, viz., sexual mate. All other animals have no interest for 
 her. And so it is with other singing birds all deal with their 
 own species. 
 
 Mr. Charles Waterton relates of those cruel fashions in Bel- 
 gium and Holland, where the people used to blind chaffinches in 
 order to increase the power and the effects of their songs. Now, 
 in spite of their cruel treatment, the still joyous singing of these 
 so ill-treated beings, putting forth their wild notes and sweet 
 melodies, demonstrates that even thus so formed isolation did not 
 interrupt them in demonstrating their emotional effects and feel- 
 ings to some suspected corresponding fellow-beings, rivals or 
 
53 
 
 sexual mates, as they did when they were still in the midst of 
 their golden liberty, sitting on the nest, singing and warbling 
 solely to beguile the incubation of their females. 
 
 The impulse of the joyous singing, to put forth such sweet 
 melodies in order to charm their sexual mates, is a too strongly 
 habitual, pathetical manifestation that it could be extinguished by 
 the means of isolation or any form of confinement. Its impulse 
 is naturally analogous to the genius of a born musician, where 
 the power to produce melodies is so determining and its tendency 
 too impulsive to exert itself and tending to exaggerate the sub- 
 Hmest effects. 
 
 Expressions of Monkeys. The best adapted forms of ges- 
 tures and vocal sounds in the vertebrate kingdom will be observed 
 among the monkeys. According to their refined anatomical and 
 psychological constitution, which resembles mostly mankind, they 
 are impelled to associate and form extensive colonies in order to 
 maintain better their social and mutual welfare. 
 
 Moreover, in compliance with their delicate constitution, 
 which logically requires also an equally refined condition of exis- 
 tence, the predominating idea of individualization, to maintain 
 an ideal existence, is becoming equally more intensive and of a 
 more rational determination ; that is, the feelings representing the 
 idea of individuality and which also constitutes emotion, are be- 
 coming more sensitive and susceptible. Their tendencies for 
 refinement and exaltation, viz., pleasant feeling, are growing more 
 impulsive and determined to shape an ideal existence. Subse- 
 quently, it follows the development of higher sentiment and the 
 aversion to brute and rough influences. 
 
 These determining and intensive emotional feelings induce 
 the individual to intellectual exertion and rationality in order to 
 serve as means to obtain the desired ideal existence. According 
 to this, the emotional and intellectual faculties have become 
 most sensitive and reflexible influences of the monkey's psycho- 
 logical constitution. Naturally, they are the main factors induc- 
 ing the monkeys to associate and form colonies, and, through 
 mutual existence, they are capable to obtain the ideal existence 
 which corresponds with their intellectual and pathetical disposi- 
 tion. 
 
54 
 
 The so-established colony cannot maintain its welfare with- 
 out such forms which complete the modus of perfect mutual under- 
 standing. And there are again the refined and exerted intellectual 
 and pathetical faculties, by which the monkey is enabled to modify 
 a variety of forms of signs, which indicate the prevailing motives, 
 and to demonstrate comprehensively their principles to their 
 fellow-beings. 
 
 Now, though the monkeys' psychological disposition implies 
 also a variety of emotional effects and each particular effect is to be 
 demonstrated, each effect logically requires also its particular form 
 of significance by which it can distinctly be comprehended by the 
 co-respondent. Hence, though the monkeys' anatomical constitu- 
 tion is to that extent availably constructed (analogous to man) to 
 render the requirable variety of forms, which are necessary to 
 signify every particular effect and motive, so has the monkey for 
 every particular effect and motive a particular form, through 
 which he is able to demonstrate its principles to the surrounding. 
 That is, in other words, the monkey is capable to express his 
 effects and motives through various forms of gestures, poses and 
 sounds in a comprehensively demonstrative manner. 
 
 Furthermore, though each member of such a monkey colony 
 empirically deducts from its own emotional feeling how to be 
 treated, so feels and understands empirically every member how to 
 treat the other in compliance with each other's individual feelings 
 and ideas. Their instinctive feelings inducts them that to main- 
 tain the existence of their organization, which logically implies 
 also the ideal existence of every one, they have to sustain every 
 member which individually contributes its share to the existence 
 of the colony. 
 
 Hence, they have to take care that no member will become 
 perished and lost; moreover, they respect and appreciate each 
 other's individuality as their own; that is, in other words, they 
 have instinctively objectively established the primeval form and 
 principles of sociology. 
 
 Their mutual interest and pathetical feelings for each other 
 may best be illustrated in the following example : A hunter killed 
 a female monkey ; by the act of carrying it away he was followed 
 up and pursued by a large number of the colony, but according 
 to an effective gun-shot, they retreated to their distant places, 
 
55 
 
 except an old male remained there and began to howl and to cry, 
 and bursting out in the most intensive pathetical exclamation, so 
 that the hunter felt pity for him and returned to him the dead 
 corpse of the victim. The old male seized it at once and hurried 
 away back to the visiting crowd, and they all disappeared after 
 this in the midst of the woods. 
 
 Moreover, according to their delicate and refined situation 
 which they take up in the organic world, and also their com- 
 munal relation, which has impelled them to develop available forms 
 of expression to communicate with each other in order to effect 
 a mutual understanding, they have, at the same time, in correlation 
 with the refinement of their feelings and ideas, also instinctively 
 been tending to develop certain forms and modes by which they 
 are able to demonstrate and express to each other reverence and 
 further acts of courtesy and politeness. This has been frequently 
 noticed in monkeys when it concerns family affairs. Kissing 
 seems to be in monkey families also an important manifestation 
 of courtesy. A well-known naturalist relates of a baboon mother, 
 who gave birth to a young one: Her male fiance came over to 
 visit her ; other males came, too ; finally every male baboon kissed 
 the baboon mother ; then the rest of all the males confronted her, 
 moving their lips, which did look like a polite conversation. 
 
 Very peculiar are their modes of salutes. According to 
 Fisher, the most important form of salutes to demonstrate rev- 
 erence is that the visitor exhibits his hind part to the party he is 
 visiting; this party, in order to repay the same and complete this 
 act of reverence, has to scratch the exposed hind part of the 
 visitor ; neglecting this act would be considered as a grave insult. 
 
 CHAPTER X. 
 
 MISCELLANEOUS FORMS AND CONCLUSION. 
 
 In resuming the functions of expression, as illustrated in 
 preceding chapters, which are solely adapted for the service of 
 intercommunication and understanding, I shall, in this chapter, 
 refer to some other forms of similar manifestations and, there- 
 fore, very much related to the subject. 
 
 Through all chapters I have been tending to demonstrate 
 
56 
 
 that the fundamental basis of animal intercommunication and 
 their mutual understanding lies within the psychological consti- 
 tution, that is to say, that the dominating faculties of the soul, 
 intellectually and pathetically, essentially constitute the means 
 of intercourse and expression. According to the laws of life, 
 all organic beings are instinctively subjected to the prevailing 
 strong aversion against influences annoying their individual. 
 Moreover, the natural tendency of most every animal is, in order 
 to improve the welfare of its ideal existence, to maintain a sym- 
 pathetical connection, with which it is impelled to share existence, 
 as, for instance, in confinement. The sympathetical manifestation 
 to each other indicates logically: benevolence; therefore many 
 animals enter easily and subjectively the conditions of friend- 
 ship for the benefit of mutual welfare; and even if both repre- 
 sent individuals of extremely different species. 
 
 Thus so formed friendship remains generally unbroken 
 during lifetime. Moreover, such allied heterogeneous indi- 
 viduals confer and understand each other harmoniously, although 
 their respective modes of demonstrative expression, as gestures, 
 sounds or poses, render very little service to each other and, 
 therefore, they are dependent on the ground of telepathetical 
 intercourse. Such manifestations, which frequently take place 
 and which daily can be observed, are a further proof that the 
 understanding among animals is essentially based on the 
 psychological ground and that the fundamental forms of under- 
 standing originate from the pathetical system of the individual 
 and the centre of its subconsciousness within. 
 
 As a very remarkable manifestation of telepathetical under- 
 standing of an animal, I shall relate the following case. Mr. 
 Spelatus possessed a very loyal dog. Whenever he traveled 
 from home to Spelato, he left his dog at home. During all this 
 time the dog exhibited sadness and emotional depression and 
 rejected food. But a short time before his master was on his 
 way home, he became aroused and restless, and when the door 
 was opened he ran away and then shortly after he returned 
 home with his master. 
 
 Another similar case. Mr. G. owned a blackbird which he 
 had trained to sing some melodies. He presented this bird to 
 his sister living several miles away. But every time when G. 
 
57 
 
 was on the way to visit his sister, the bird manifested some 
 excitement and stopped singing. But as soon as the same 
 entered the door, the bird calmed down and commenced singing 
 again; this manifestation could repeatedly be observed. 
 
 Now, it may be obvious that an understanding, solely by 
 thought transference, could not be acquired, because it seems 
 to be doubtful that these animals were really capable of reason- 
 ing intuitively from the objective thought forms of their 
 respective masters, that is, to perceive visually the forms of the 
 thoughts. But it seems more apparent, that where reasoning 
 intuitively and pathetically from the pathetical motive (inten- 
 tion) that is, reasoning from the effects of the tendency of 
 approaching sympathetical influence, combined with the pro- 
 jective influence of the will by their respective sympathetically 
 allied masters. 
 
 I shall allude to another extraordinary case, where indi- 
 viduals of very extreme distinct species formed a very strong 
 affected alliance. Mr. Hartmut relates his experiment in the 
 "Intern. Thiermarkt" as follows: He obtained a couple of valu- 
 able Chinese ducks which he placed in a large and extended 
 yard, fenced in by a high stone wall and containing a very suitable 
 swimming pool. 
 
 In this place he kept also a newly captured young fox, 
 chained to his hut. Several days after the arrival of the ducks, 
 Mr. Hartmut made the strange discovery that the ducks were 
 keeping themselves closely by the fox, which did not exhibit 
 any excitement nor made any attempt to assail the ducks. The 
 following day the ducks were found resting close by the hut, side 
 by side with the fox, all indulging the warm and animating rays 
 of the sun. Moreover, this alliance became gradually more in- 
 tensive and, finally, as the fox was released from his chains, they 
 all were frequently strolling around the place, and when the 
 ducks entered the pool, the fox ran around that pool anxiously 
 and full of fear that they might be harmed. And as then, further- 
 more, the ducks had produced some offsprings, the fox also de- 
 voted his undivided care to them and endeavored to accommo- 
 date them in every possible manner. 
 
 Another case of alliance, analogous to this, was exhibited by 
 Mr. Bostock in his menagerie at Coney Island some time ago. 
 
58 
 
 A lion and a lamb were confined in the same cage, and it could 
 plainly be observed how the lion frequently and affectionately 
 paid its devotion to his little friend, which took all these demon- 
 strations calmly and well contended, as if it were treated by his 
 mother. 
 
 Concluding from the nature of these alliances, manifested 
 in the last two cases, it is apparent that the carnivorous instincts 
 or impulses must have lost much of its objectivity and intensity 
 on account of the sufficiently supplied food which they received 
 in their confinement and which did substitute for the prey which 
 they had to hunt for when living in the forest and wilderness. 
 
 The pursue of prey implies a certain feeling of charm, which 
 logically increases and intensifies the brute aspirations, and which 
 also becomes more intensified by the scarcity of prey; naturally, 
 this tendency exaggerated in the feline family merely into brute 
 lust and bloodthirst, though more easier in the canine family. 
 
 Now, in their confinement, these animals, the lion and the 
 fox, had not the opportunity which would stimulate their car- 
 nivorous and brute tendencies and, naturally, to indulge any 
 further in such transactions, they would render no charm and 
 stimulations to brute manifestations, because their appetites 
 were satisfied by the rational treatment they received by their 
 respective masters. Hence, they subjected and yielded to the 
 feelings of easiness, the same as all animals, after being satisfied, 
 generally indulge in repose and idleness. 
 
 Moreover, it is owing to the laws of psychology that all 
 organic beings subjectively tend to obtain the presence of another 
 being in order to confer and to exchange their feelings and 
 motives, respectively, to indulge in the reflexion of their individu- 
 ality. This is a tendency to form a sympathetic union or friend- 
 ship. The aspiration is becoming, in cases of confinement, nat- 
 urally more determined and affectionate; this is especially the 
 case where such confined beings are strictly excluded from the 
 outer world. 
 
 Thus so allied individuals can be representatives of the 
 extremest organic orders and still they are susceptible to form 
 a sympathetical union, which really will answer the question of 
 mutual welfare of their respective ideal existence. The lone 
 man prisoner, as history relates, may form a close friendship 
 
59 
 
 with an insect sharing the space of his cell, and which afterwards 
 may culminate in intensive mutual pathetical affections. Such 
 two united organic beings respect and honor each other's per- 
 sonality; and deducting from the feelings and desires of their 
 own being, they thereby understand what is due to each other. 
 Hence, the so constructed sympathetical affection stimulates each 
 individual to exercise efforts to render mutual benevolence. 
 
 This is plainly demonstrated in the two above-illustrated 
 cases. The lamb and the ducks must have apparently been in- 
 ducted by their own intuition and pathetical perceptibility, that the 
 affections of their respective co-respondents were to them of sym- 
 pathetical and benevolent character; hence, reasoning from their 
 instinctive feelings, they subjected and yielded to the influences 
 of their friends, the lion and the fox. 
 
 The alliances which have been sympathetically formed under 
 such conditions will grow gradually more and more intensive, 
 as then these manifestations are also subject to the laws of habits. 
 The bands which bind them sympathetically will seldom give 
 way, even if these animals have been given their liberty, and as 
 this has been frequently demonstrated, they retain their friend- 
 ship during their lifetime, till death breaks these ideal chains of 
 real friendship. 
 
 Conclusion. In resuming these foregoing illustrated mani- 
 festations of the intercourse in the animal world, on this place, 
 it is done merely for the purpose to avoid liable erroneous 
 conclusions and false conceptions, which might be created by the 
 tendency of this work, which bases the principles of animal 
 understanding and the fundamental basis of intercourse express- 
 ively on the psychological ground. 
 
 Therefore, it shall here be pointed out and be remarked 
 once more that the relation of psychological intercourse is a form 
 of communication upon which mainly the lower classes of 
 organic life are depending; that is, all those simple-formed or- 
 ganic beings whose organic structure is not fitted nor able to 
 modify and adopt forms of communication through which an 
 harmonious understanding and intercourse could be gained. I 
 shall allude, for instance, to certain germs in the lower organic 
 world, as protozoa, moluscles, vermes and other similar indi- 
 viduals. But, ascending the stages of organic evolution, where 
 
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