While solitary insects do not live to raise their young, social insects have a longer term, they exhibit moral affections and educate their offspring. Patterns of patience and industry, some of these insignificant creatures will work sixteen or eighteen hours a day. Few men are capable of sustained mental application more than four or five hours. Similarity of effects indicates similarity of causes; similarity of actions demands similarity of organs. I would ask the reader of these paragraphs, who is familiar with the habits of animals, and especially with the social relations of that wonderful insect to which reference has been made, to turn to the nineteenth chapter of my work on the "Intellectual Development of Europe," in which he will find a description of the social system of the Incas of Peru. Perhaps, then, in view of the similarity of the social institutions and personal conduct of the insect, and the social institutions and personal conduct of the civilized Indian--the one an insignificant speck, the other a man--he will not be disposed to disagree with me in the opinion that "from bees, and wasps, and ants, and birds, from all that low animal life on which he looks with supercilious contempt, man is destined one day to learn what in truth he really is." The views of Descartes, who regarded all insects as automata, can scarcely be accepted without modification. Insects are automata only so far as the action of their ventral cord, and that portion of their cephalic ganglia which deals with contemporaneous impressions, is concerned. It is one of the functions of vesicular-nervous material to retain traces or relics of impressions brought to it by the organs of sense; hence, nervous ganglia, being composed of that material, may be considered as registering apparatus. They also introduce the element of time into the action of the nervous mechanism. An impression, which without them might have forthwith ended in reflex action, is delayed, and with this duration come all those important effects arising through the interaction of many impressions, old and new, upon each other. There is no such thing as a spontaneous, or self-originated, thought. Every intellectual act is the consequence of some preceding act. It comes into existence in virtue of something that has gone before. Two minds constituted precisely alike, and placed under the influence of precisely the same environment, must give rise to precisely the same thought. To such sameness of action we allude in the popular expression "common-sense"--a term full of meaning. In the origination of a thought there are two distinct conditions: the state of the organism as dependent on antecedent impressions, and on the existing physical circumstances.