she was told “Ça brûle.” One day, on seeing the sun disappear behind a hill, she exclaimed, “‘A b’ûle coucou,” thereby showing both the formation and combination of general ideas, “not only expressed by words which we do not employ (and, therefore, not by any other words that she can have previously employed), but also corresponding to ideas, _consequently to classes of objects and general characters_ which in our cases have disappeared. The hot soup, the fire on the hearth, the flame of the candle, the noonday heat in the garden, and last of all, the sun, make up one of these classes. The figure of the nurse or mother disappearing behind a hill, form the other class.”[19] Coming next to the case of brutes, and to begin with the simplest kind of illustrations, all the higher animals have general ideas of “Good-for-eating,” and “Not-good-for-eating,” quite apart from any particular objects of which either of these qualities happens to be characteristic. For, if we give any of the higher animals a morsel of food of a kind which it has never before met with, the animal does not immediately snap it up, nor does it immediately reject our offer; but it subjects the morsel to a careful examination before consigning it to the mouth. This proves, if anything can, that such an animal has a general or abstract idea of sweet, bitter, hot, or, in general, Good-for-eating and Not-good-for-eating—the motives of the examination clearly being to ascertain which of these two general ideas of kind is appropriate to the particular object examined. When we ourselves select something which we suppose will prove good to eat, we do not require to call to our aid any of that higher class of abstract ideas for which we are indebted to our powers of language: it is enough to determine our decision if the particular appearance, smell, or taste of the food makes us feel that it probably conforms to our general idea of Good-for-eating. And, therefore, when we see animals determining between similar alternatives by precisely similar methods, we cannot reasonably doubt that the psychological processes are similar; for, as we know that these processes in ourselves do not involve any of the higher powers of our minds, there is no reason to doubt that the processes, which in their manifestations appear so similar, really are what they appear to be—the same. Again, if I see a fox prowling about a farm-yard, I infer that he has been led by hunger to go where he has a general idea that there are a good many eatable things to be fallen in with—just as I myself am led by a similar impulse to visit a restaurant. Similarly, if I say to my dog the word “Cat,” I arouse in his mind an idea, not of any cat in particular—for he sees so many cats,—but of a Cat in general. Or when this same dog accidentally crosses the track of a strange dog, the scent of this strange dog makes him stiffen his tail and erect the hair on his back in preparation for