I have no proof that wild birds improve in singing. One does not hear a vireo, or a finch, or a thrush, or a warbler that is noticeably inferior as a songster to its fellows; their songs are all alike, except in the few rare cases when one hears a master songster among its kind; but whether this mastery is natural or acquired, who shall tell?
What birds learn about migration, if anything, I do not see that we have any means of finding out.
It has been observed of birds reared under artificial conditions that the young males practice a long time before they sing well. That this is true of wild birds, there is no proof. What birds and animals learn by experience is greater cunning. Does not even an old trout know more about hooks than a young one? Birds of any kind that are much hunted become wilder, even though they have not had the experience of being shot. Ask any duck or grouse or quail hunter if this is not so. Our ruffed grouse learns to fly with a corkscrew motion where it is much fired at on the wing. How wary and cautious the fox becomes in regions where it is much trapped and hunted! Even the woodchuck becomes very wild on the farms where it is much shot at, and this wildness extends to its young. In his "Wilderness Hunter" President Roosevelt says the same thing of the big game of the Rockies. Antelope and deer can be lured near the concealed hunter by the waving of a small flag till they are shot at a few times. Then they see through the trick. "The burnt child fears the fire." Animals profit by experience in this way; they learn what not to do. In the acc.u.mulation of positive knowledge, so far as we know, they make little or no progress. Birds and beasts will adapt themselves more or less to their environment, but plants and trees will do that, too. The rats in Jamaica have learned to nest in trees to escape the mongoose, but this is only the triumph of the instinct of self-preservation. The mongoose has not yet learned to climb trees; the pressure of need is not yet great enough. It is said that in districts subject to floods moor-hens often build in trees.
All animals will change their habits under pressure of necessity; man changes his without this pressure. The Duke of Argyll saw a bald eagle seize a fish in the stream--an unusual proceeding; but the eagle was doubtless very hungry, and there was no osprey near upon whom to levy tribute.
Romanes found that rats would get certain semi-liquid foods out of a bottle with their tails, as a cat will get milk out of a jar with her paw, but neither ever progresses so far as to use any sort of tool for the purpose, or to tip the vessel over. Animals practice concealment to secure their prey, but not deception, as man does. They do not use lures or disguises, or traps or poison.
There is, of course, no limit to the variety and adaptiveness of nature taken as a whole, but each species is hedged about by impa.s.sable limitations. The ouzel is akin to the thrushes, and yet it lives along and in the water. Does it ever take to the fields and woods, and live on fruit and land-insects, and nest in trees like other thrushes? So with all birds and beasts. They vary constantly, but not in one lifetime, and the sum of these variations, acc.u.mulated through natural selection, as Darwin has shown, gives rise, in the course of long periods of time, to new species.
As I have already said, domestic animals vary more than wild ones.
Every farmer and poultry-grower knows that some hens are better with chickens than others--more motherly, more careful--and rear a greater number of their brood. The same is true of sows with pigs. Some sows will eat their pigs, and wild animals in cages often destroy their young. Some ewes will not own their lambs, and occasionally a cow will not own her calf. (Such cases show perverted or demoralized instinct.) Similar to these are the strange friendships that sometimes occur among the domestic animals, as that of a sheep with a cow, a goose with a horse, or a hen adopting kittens. In a state of nature these curious attachments probably never spring up. Instinct is likely to be more or less demoralized when animal life touches human life.
With the wild creatures we sometimes see one instinct overcoming another, as when fear drives a bird to desert its nest, or when the instinct of migration leads a pair of swallows to desert their unfledged young.
A great many young birds come to grief by leaving the nest before they can fly. In such cases, I suppose, they disobey the parental instructions! I find it easier to believe that instinct is at fault, or that one instinct has overcome another; something has disturbed or alarmed the young birds, and the fear of danger has led them to attempt flight before their wings were strong enough. Once, when I was climbing up to the nest of a broad-winged hawk, the young took fright and launched out in the air, coming to the ground only a few rods away.
Instinct, natural prompting, is the main matter, after all. It makes up at least nine tenths of the lives of all our wild neighbors. How much has fear had to do in shaping their lives and in perpetuating them! And "fear of any particular enemy," says Darwin, "is certainly an instinctive quality." It has been said that kittens confined in a box, and which have never known a dog, will spit and put up their backs at a hand that has just stroked a dog,--even before their eyes are opened, one authority says, but this I doubt. My son"s tame gray squirrel had never seen chestnuts, nor learned about them in the school of the woods, and yet when he was offered some, he fairly danced with excitement; he put his paws eagerly around them and drew them to him, and chattered, and looked threateningly at all about him.
Does man know his proper food in the same way? The child has only the instinct to eat, and will put anything into its mouth.
How the instinctive wildness of the turkey crops out in the young! Let the mother turkey while hovering her brood give the danger-signal, and the young will run from under her and hide in the gra.s.s. Why? To give her a chance to fly and decoy away the enemy. I think young chickens will do the same. Young partridges hatched under a hen run away at once. Pheasants in England reared under a domestic fowl are as wild as in a state of nature. Some California quail hatched under a bantam hen in the Zoo in New York did not heed the calls of their foster-mother at all the first week, but at her alarm-note they instantly squatted, showing that the danger-cry of a fowl is a kind of universal language that all species understand. One may prove this at any time by arousing the fears of any wild bird: how all the other birds catch the alarm! Charles St. John says that in Scotland the stag you are stalking is sure to be put to flight if it hears the alarm-cry of the c.o.c.k-grouse. You see it is more important that the wild creatures should understand the danger-signals of one another than that they should understand the rest of their language.
To what extent animals reason, or show any glimmering of what we call reason, is a much-debated question among animal psychologists, and I shall have more to say upon the subject later on. Dogs undoubtedly show gleams of reason, and other animals in domestication, such as the elephant and the monkey. One does not often feel like questioning Darwin"s conclusions, yet the incident of the caged bear which he quotes, that pawed the water in front of its cage to create a current that should float within its reach a piece of bread that had been placed there, does not, in my judgment, show any reasoning about the laws of hydrostatics. The bear would doubtless have pawed a cloth in the same way, vaguely seeking to draw the bread within reach. But when an elephant blows through his trunk upon the ground _beyond_ an object which he wants, but which is beyond his reach, so that the rebounding air will drive it toward him, he shows something very much like reason.
Instinct is a kind of natural reason,--reason that acts without proof or experience. The principle of life in organic nature seeks in all ways to express and to perpetuate itself. It finds many degrees of expression and fulfillment in the vegetable world; it finds higher degrees of expression and fulfillment in the animal world, reaching its highest development in man.
That the animals, except those that have been long a.s.sociated with man, and they only in occasional gleams and hints, are capable of any of our complex mental processes, that they are capable of an act of reflection, of connecting cause and effect, of putting this and that together, is to me void of proof. Why, there are yet savage tribes in which the woman is regarded as the sole parent of the child. When the mother is sick at childbirth, the father takes to his bed and feigns the illness he does not feel, in order to establish his relationship to the child. It is not at all probable that the males of any species of animals, or the females either, are guided or influenced in their actions by the desire for offspring, or that they possess anything like knowledge of the connection between their love-making and their offspring. This knowledge comes of reflection, and reflection the lower animals are not capable of. But I shall have more to say upon this point in another chapter, ent.i.tled "What do Animals Know?" I will only say here that animals are almost as much under the dominion of absolute nature, or what we call instinct, innate tendency, habit of growth, as are the plants and trees. Their lives revolve around three wants or needs--the want of food, of safety, and of offspring. It is in securing these ends that all their wit is developed. They have no wants outside of these spheres, as man has. Their social wants and their love of beauty, as in some of the birds, are secondary. It is quite certain that the animals that store up food for the winter do not take any thought of the future. Nature takes thought for them and gives them their provident instinct. The jay, by his propensity to carry away and hide things, plants many of our oak and chestnut trees, but who dares say that he does this on purpose, any more than that the insects cross-fertilize the flowers on purpose? Sheep do not take thought of the wool upon their backs that is to protect them from the cold of winter, nor does the fox of his fur. In the tropics sheep cease to grow wool in three or four years.
All the lower animals, so far as I know, swim the first time they find themselves in the water. They do not have to be taught: it is a matter of instinct. It is what we should expect from our knowledge of their lives. Not so with man; he must learn to swim as he learns so many other things. The stimulus of the water does not at once set in motion his legs and arms in the right way, as it does the animal"s legs; his powers of reason and reflection paralyze him--his brain carries him down. Not until he has learned to resign himself to the water as the animal does, and to go on all fours, can he swim. As soon as the boy ceases to struggle against his tendency to sink, a.s.sumes the horizontal position, and strikes out as the animal does, with but one thought, and that to apply his powers of locomotion to the medium about him, he swims as a matter of course. It is said that children have sometimes been known to swim when thrown into the water. Their animal instincts were not thwarted by their powers of reflection.
Doubtless this never happened to a grown person. Moreover, is it not probable that the specific gravity of the hairless human body is greater than that of the hair-covered animal, and that it sinks, while that of the cat or dog floats? This, with the erect position of man, makes swimming with him an art that must be acquired.
There is no better ill.u.s.tration of the action of instinct as opposed to conscious intelligence than is afforded by the parasitic birds,--the cuckoo in Europe and the cowbird in this country,--birds that lay their eggs in the nests of other birds. Darwin speculates as to how this instinct came about, but whatever may have been its genesis, it is now a fixed habit among these birds. Moreover, the instinct of the blind young alien, a day or two after it is hatched, to throw or crowd its foster-brothers out of the nest is a strange and anomalous act, and is as untaught and unreasoned as anything in vegetable life. But when our yellow warbler, finding this strange egg of the cowbird in her nest, proceeds to bury it by putting another bottom in the nest and carrying up the sides to correspond, she shows something very much like sense and judgment, though of a clumsy kind.
How much simpler and easier it would be to throw out the strange egg!
I have known the cowbird herself to carry an egg from a nest in which she wished to deposit one of her own. Again, how stupid and ludicrous it seems on the part of the mother sparrow, or warbler, or vireo, when she goes about toiling desperately to satisfy the hunger of her big clamorous bantling of a cowbird, never suspecting that she has been imposed upon!
Of course the line that divides man from the lower orders is not a straight line. It has many breaks and curves and deep indentations.
The man-like apes, as it were, mark where the line rises up into the domain of man. Furthermore, the elephant and the dog, especially as we know them in domestication, encroach upon man"s territory.
Men are born with apt.i.tudes for different things, but the art and the science of them all they have to learn; proficiency comes with practice. Man must learn to spin his web, to build his house, to sing his song, to know his food, to sail his craft, to find his way--things that the animals know "from the jump." The animal inherits its knowledge and its skill: man must acquire his by individual effort; all he inherits is capacity in varying degrees for these things. The animal does rational things without an exercise of reason. It is intelligent as nature is intelligent. It does not know that it knows, or how it knows, while man does. Man"s knowledge is the light of his mind that shines on many and widely different objects, while the knowledge of animals cannot be symbolized by the term "light" at all.
The animal acts blindly so far as any conscious individual illumination or act of judgment is concerned. It does the thing unwittingly, because it must. Confront it with a new condition, and it has no resources to meet that condition. The animal knows what necessity taught its progenitors, and it knows that only as a spontaneous impulse to do certain things.
Instinct, I say, is a great matter, and often shames reason. It adapts means to an end, it makes few or no mistakes, it takes note of times and seasons, it delves, it bores, it spins, it weaves, it sews, it builds, it makes paper, it constructs a shelter, it navigates the air and the water, it is provident and thrifty, it knows its enemies, it outwits its foes, it crosses oceans and continents without compa.s.s, it foreshadows nearly all the arts and trades and occupations of mankind, it is skilled without practice, and wise without experience. How it arose, what its genesis was, who can tell? Probably natural selection has been the chief agent in its development. If natural selection has developed and sharpened the claws of the cat and the scent of the fox, why should it not develop and sharpen their wits also? The remote ancestors of the fox or of the crow were doubtless less shrewd and cunning than the crows and the foxes of to-day. The instinctive intelligence of an animal of our time is the sum of the variations toward greater intelligence of all its ancestors. What man stores in language and in books--the acc.u.mulated results of experience--the animals seem to have stored in instinct. As Darwin says, a man cannot, on his first trial, make a stone hatchet or a canoe through his power of imitation. "He has to learn his work by practice; a beaver, on the other hand, can make its dam or ca.n.a.l, and a bird its nest, as well or nearly as well, and a spider its wonderful web quite as well, the first time it tries as when old and experienced."
An animal shows intelligence, as distinct from instinct, when it takes advantage of any circ.u.mstance that arises at the moment, when it finds new ways, whether better or not, as when certain birds desert their old nesting-sites, and take up with new ones afforded by man. This act, at least, shows power of choice. The birds and beasts all quickly avail themselves of any new source of food supply. Their wits are probably more keen and active here than in any other direction. It is said that in Oklahoma the coyotes have learned to tell ripe watermelons from unripe ones by scratching upon them. If they have not, they probably will. Eating is the one thing that engrosses the attention of all creatures, and the procuring of food has been a great means of education to all.
I notice that certain of the wood-folk--mice and squirrels and birds--eat mushrooms. If I would eat them, I must learn how to distinguish the edible from the poisonous ones. I have no special sense to guide me in the matter, as doubtless the squirrels have.
Their instinct is sure where my reason fails. It would be very interesting to know if they ever make a mistake in this matter.
Domestic animals sometimes make mistakes as to their food because their instinct has been tampered with and is by no means as sure as that of the wild creatures. It is said that sheep will occasionally eat laurel and St. John"s-wort, which are poisonous to them. In the far West I was told that the horses sometimes eat a weed called the loco-weed that makes them crazy. I have since learned that the buffaloes and cattle with a strain of the buffalo blood never eat this weed.
The imitation among the lower animals to which I have referred is in no sense akin to teaching. The boy does not learn arithmetic by imitation. To teach is to bring one mind to act upon another mind; it is the result of a conscious effort on the part of both teacher and pupil. The child, says Darwin, has an instinctive tendency to speak, but not to brew, or bake, or write. The child comes to speak by imitation, as does the parrot, and then learns the meaning of words, as the parrot does not.
I am convinced there is nothing in the notion that animals consciously teach their young. Is it probable that a mere animal reflects upon the future any more than it does upon the past? Is it solicitous about the future well-being of its offspring any more than it is curious about its ancestry? Persons who think they see the lower animals training their young consciously or unconsciously supply something to their observations; they read their own thoughts or preconceptions into what they see. Yet so trained a naturalist and experienced a hunter as President Roosevelt differs with me in this matter. In a letter which I am permitted to quote, he says:--
"I have not the slightest doubt that there is a large amount of _unconscious_ teaching by wood-folk of their offspring. In unfrequented places I have had the deer watch me with almost as much indifference as they do now in the Yellowstone Park. In frequented places, where they are hunted, young deer and young mountain sheep, on the other hand,--and of course young wolves, bobcats, and the like,--are exceedingly wary and shy when the sight or smell of man is concerned. Undoubtedly this is due to the fact that from their earliest moments of going about they learn to imitate the unflagging watchfulness of their parents, and by the exercise of some a.s.sociative or imitative quality they grow to imitate and then to share the alarm displayed by the older ones at the smell or presence of man. A young deer that has never seen a man feels no instinctive alarm at his presence, or at least very little; but it will undoubtedly learn to a.s.sociate extreme alarm with his presence from merely accompanying its mother, if the latter feels such alarm. I should not regard this as schooling by the parent any more than I should so regard the instant flight of twenty antelope who had not seen a hunter, because the twenty-first has seen him and has instantly run. Sometimes a deer or an antelope will deliberately give an alarm-cry at sight of something strange. This cry at once puts every deer or antelope on the alert; but they will be just as much on the alert if they witness nothing but an exhibition of fright and flight on the part of the first deer or antelope, without there being any conscious effort on its part to express alarm.
"Moreover, I am inclined to think that on certain occasions, rare though they may be, there is a conscious effort at teaching. I have myself known of one setter dog which would thrash its puppy soundly if the latter carelessly or stupidly flushed a bird. Something similar may occur in the wild state among such intelligent beasts as wolves and foxes. Indeed, I have some reason to believe that with both of these animals it does occur--that is, that there is conscious as well as unconscious teaching of the young in such matters as traps."
Probably the President and I differ more in the meaning we attach to the same words than in anything else. In a subsequent letter he says: "I think the chief difference between you and me in the matter is one of terminology. When I speak of unconscious teaching, I really mean simply acting in a manner which arouses imitation."
Imitation is no doubt the key to the whole matter. The animals unconsciously teach their young by their example, and in no other way.
But I must leave the discussion of this subject for another chapter.
VI
ANIMAL COMMUNICATION
The notion that animals consciously train and educate their young has been held only tentatively by European writers on natural history.
Darwin does not seem to have been of this opinion at all. Wallace shared it at one time in regard to the birds,--their songs and nest-building,--but abandoned it later, and fell back upon instinct or inherited habit. Some of the German writers, such as Brehm, Buchner, and the Mullers, seem to have held to the notion more decidedly. But Professor Groos had not yet opened their eyes to the significance of the play of animals. The writers mentioned undoubtedly read the instinctive play of animals as an attempt on the part of the parents to teach their young.
That the examples of the parents in many ways stimulate the imitative instincts of the young is quite certain, but that the parents in any sense aim at instruction is an idea no longer held by writers on animal psychology.
Of course it all depends upon what we mean by teaching. Do we mean the communication of knowledge, or the communication of emotion? It seems to me that by teaching we mean the former. Man alone communicates knowledge; the lower animals communicate feeling or emotion. Hence their communications always refer to the present, never to the past or to the future.
That birds and beasts do communicate with each other, who can doubt?
But that they impart knowledge, that they have any knowledge to impart, in the strict meaning of the word, any store of ideas or mental concepts--that is quite another matter. Teaching implies such store of ideas and power to impart them. The subconscious self rules in the animal; the conscious self rules in man, and the conscious self alone can teach or communicate knowledge. It seems to me that the cases of the deer and the antelope, referred to by President Roosevelt in the letter to me quoted in the last chapter, show the communication of emotion only.
Teaching implies reflection and judgment; it implies a thought of, and solicitude for, the future. "The young will need this knowledge," says the human parent, "and so we will impart it to them now." But the animal parent has consciously no knowledge to impart, only fear or suspicion. One may affirm almost anything of trained dogs and of dogs generally. I can well believe that the setter b.i.t.c.h spoken of by the President punished her pup when it flushed a bird,--she had been punished herself for the same offense,--but that the act was expressive of anything more than her present anger, that she was in any sense trying to train and instruct her pup, there is no proof.
But with animals that have not been to school to man, all ideas of teaching must be rudimentary indeed. How could a fox or a wolf instruct its young in such matters as traps? Only in the presence of the trap, certainly; and then the fear of the trap would be communicated to the young through natural instinct. Fear, like joy or curiosity, is contagious among beasts and birds, as it is among men; the young fox or wolf would instantly share the emotion of its parent in the presence of a trap. It is very important to the wild creatures that they have a quick apprehension of danger, and as a matter of fact they have. One wild and suspicious duck in a flock will often defeat the best laid plans of the duck-hunter. Its suspicions are quickly communicated to all its fellows: not through any conscious effort on its part to do so, but through the law of natural contagion above referred to. Where any bird or beast is much hunted, fear seems to be in the air, and their fellows come to be conscious of the danger which they have not experienced.
What an animal lacks in wit it makes up in caution. Fear is a good thing for the wild creatures to have in superabundance. It often saves them from real danger. But how undiscriminating it is! It is said that an iron hoop or wagon-tire placed around a setting hen in the woods will protect her from the foxes.
Animals are afraid on general principles. Anything new and strange excites their suspicions. In a herd of animals, cattle, or horses, fear quickly becomes a panic and rages like a conflagration. Cattlemen in the West found that any little thing at night might kindle the spark in their herds and sweep the whole ma.s.s away in a furious stampede. Each animal excites every other, and the multiplied fear of the herd is something terrible. Panics among men are not much different.
In a discussion like the present one, let us use words in their strict logical sense, if possible. Most of the current misconceptions in natural history, as in other matters, arise from a loose and careless use of words. One says teach and train and instruct, when the facts point to instinctive imitation or unconscious communication.
That the young of all kinds thrive better and develop more rapidly under the care of their parents than when deprived of that care is obvious enough. It would be strange if it were not so. Nothing can quite fill the place of the mother with either man or bird or beast.
The mother provides and protects. The young quickly learn of her through the natural instinct of imitation. They share her fears, they follow in her footsteps, they look to her for protection; it is the order of nature. They are not trained in the way they should go, as a child is by its human parents--they are not trained at all; but their natural instincts doubtless act more promptly and surely with the mother than without her. That a young kingfisher or a young osprey would, in due time, dive for fish, or a young marsh hawk catch mice and birds, or a young fox or wolf or c.o.o.n hunt for its proper prey without the parental example, admits of no doubt at all; but they would each probably do this thing earlier and better in the order of nature than if that order were interfered with.
The other day I saw a yellow-bellied woodp.e.c.k.e.r alight upon a decaying beech and proceed to drill for a grub. Two of its fully grown young followed it and, alighting near, sidled up to where the parent was drilling. A hasty observer would say that the parent was giving its young a lesson in grub-hunting, but I read the incident differently.
The parent bird had no thought of its young. It made pa.s.ses at them when they came too near, and drove them away. Presently it left the tree, whereupon one of the young examined the hole its parent had made and drilled a little on its own account. A parental example like this may stimulate the young to hunt for grubs earlier than they would otherwise do, but this is merely conjecture. There is no proof of it, nor can there be any.
The mother bird or beast does not have to be instructed in her maternal duties: they are instinctive with her; it is of vital importance to the continuance of the species that they should be. If it were a matter of instruction or acquired knowledge, how precarious it would be!