To put the matter in another way. Suppose that an intelligent ant were to make observations on human behaviour as displayed in one of our great cities or in an agricultural district. Seeing so great an amount of routine work going on around him, might he not be in danger of regarding all this as evidence of hereditary instinct? Might he not find it difficult to obtain satisfactory evidence of the establishment of our habits, of the fact that this routine work has to some extent to be learnt? Might he not say (perhaps not wholly without truth), “I can see nothing whatever in the training of the children of these men to fit them for their life-work. The training of their children has no more apparent bearing upon the activities of their after-life than the feeding of our grubs has on the duties of ant-life. And although we must remember,” he might continue, “that these large animals do not have the advantage which we possess of awaking suddenly, as by a new birth, to their full faculties, still, as they grow older, now one and now another of their deferred instincts is unfolded and manifested. They fall into the routine of life with little or no training as the period proper to the various instincts arrives. If learning thereof there be, it has at present escaped our observation. And such intelligence as their activities evince (and many of them do show remarkable adaptation to uniform conditions of life) would seem to be rather ancestral than of the present time; as is shown by the fact that many of the adaptations are directed rather to past conditions of life than to those which now hold good. In the presence of new emergencies to which their instincts have not fitted them, these poor men are often completely at a loss. We cannot but conclude, therefore, that, although shown under somewhat different and less favourable conditions, instinct occupies fully as large a space in the psychology of man as it does in that of the ant, while their intelligence is far less unerring and, therefore, markedly inferior to our own.” Of course, the views here attributed to the ant are very absurd. But are they much more absurd than the views of those who, on the evidence which we at present possess, attribute all the varied activities of ant-life to instinct? Take the case of the ecitons, or military ants, or the harvesting ants, or the ants that are said to keep draught-bugs as beasts of burden: have we sufficient evidence to enable us to affirm that these modes of behaviour are purely instinctive and not intelligent; that all the varied manœuvres of the military ants, for example, are displayed to the full without any learning or imitation, without teaching and without intelligence on the part of every individual in the army.