Interpretation is a favorite word with some recent nature writers. It is claimed for the literary naturalist that he interprets natural history. The ways and doings of the wild creatures are exaggerated and misread under the plea of interpretation. Now, if by interpretation we mean an answer to the question, "What does this mean?" or, "What is the exact truth about it?" then there is but one interpretation of nature, and that is the scientific. What is the meaning of the fossils in the rocks? or of the carving and sculpturing of the landscape? or of a thousand and one other things in the organic and inorganic world about us? Science alone can answer. But if we mean by interpretation an answer to the inquiry, "What does this scene or incident suggest to you? how do you feel about it?" then we come to what is called the literary or poetic interpretation of nature, which, strictly speaking, is no interpretation of nature at all, but an interpretation of the writer or the poet himself. The poet or the essayist tells what the bird, or the tree, or the cloud means to him. It is himself, therefore, that is being interpreted. What do Ruskin's writings upon nature interpret? They interpret Ruskin--his wealth of moral and ethical ideas, and his wonderful imagination. Richard Jefferies tells us how the flower, or the bird, or the cloud is related to his subjective life and experience. It means this or that to him; it may mean something entirely different to another, because he may be bound to it by a different tie of association. The poet fills the lap of Earth with treasures not her own--the riches of his own spirit; science reveals the treasures that are her own, and arranges and appraises them. Strictly speaking, there is not much in natural history that needs interpreting. We explain a fact, we interpret an oracle; we explain the action and relation of physical laws and forces, we interpret, as well as we can, the geologic record. Darwin sought to explain the origin of species, and to interpret many palæontological phenomena. We account for animal behavior on rational grounds of animal psychology, there is little to interpret. Natural history is not a cryptograph to be deciphered, it is a series of facts and incidents to be observed and recorded. If two wild animals, such as the beaver and the otter, are deadly enemies, there is good reason for it; and when we have found that reason, we have got hold of a fact in natural history. The robins are at enmity with the jays and the crow blackbirds and the cuckoos in the spring, and the reason is, these birds eat the robins' eggs. When we seek to interpret the actions of the animals, we are, I must repeat, in danger of running into all kinds of anthropomorphic absurdities, by reading their lives in terms of our own thinking and consciousness.