to perceive the disasters of companions, and rush heedlessly on to destruction, the victims of which lie all around them. From what has been previously said, it will be seen that we cannot with any show of reason assign to bees such complex emotions as _benevolence_ or _remorse_. They are incapable, on the one hand, of appreciating the combination of circumstances involved in the distress or need of a friend, and the means of aid suitable for relief; and, on the other, having apparently no distinct knowledge of how the doing or omission of any action will affect other individuals, they cannot be sensible of regret or satisfaction in having done, or neglected to do, any specific deed. We might, probably, with equal assurance deny to bees the possession of _hope_. It is true they prepare combs, store honey and pollen, attend upon the queen when laying, and carefully nurture the larvæ, as if they anticipated the rearing of a progeny; but it is difficult to conceive that these various duties are carried out with any definite notion of the future. We incline rather to the belief that a series of sensations promotes a corresponding series of actions, the combination, correspondence, and harmonising of which, for the general welfare, is wrought out by laws of which we know nothing, or, we would much rather say, by the operation of the infinite and Divine Will, without the direct control of which we cannot imagine this complex universe could hold on its way. Nor need we hesitate to assign its working to such comparatively insignificant objects as hives of bees, when we have the emphatic declaration of our Lord that not one sparrow lights upon the ground for its food without the knowledge of God; that He feeds the ravens, clothes the lilies with beauty, and numbers the very hairs of our heads. CHAPTER XXV. INTELLECT AND INSTINCT IN BEES. Intellect in Man and Animals as Related to Immortality--Memory-- Judgment--Instances of Attention--Prevision--Provision-- Instinct--Manifestations--Bearing on Evolution. There has been a singular unwillingness on the part of many religious writers to acknowledge among animals inferior to man the possession of true intellectual faculties. This has arisen, partly from the desire to keep man on a pedestal immensely exalted above the rest of the creatures more or less allied to him, and partly from the fear that the concession of high faculties might seem to imply the immortality of all living beings or of none.