It is always an artist's privilege to heighten or deepen natural effects. He may paint us a more beautiful woman, or a more beautiful horse, or a more beautiful landscape, than we ever saw; we are not deceived even though he outdo nature. We know where we stand and where he stands; we know that this is the power of art. If he is writing an animal romance like Kipling's story of the "White Seal," or like his "Jungle Book," there will be nothing equivocal about it, no mixture of fact and fiction, nothing to confuse or mislead the reader. We know that here is the light that never was on sea or land, the light of the spirit. The facts are not falsified; they are transmuted. The aim of art is the beautiful, not _over_ but _through_ the true. The aim of the literary naturalist is the true, not over but through the beautiful; you shall find the exact facts in his pages, and you shall find them possessed of some of the allurement and suggestiveness that they had in the fields and woods. Only thus does his work attain to the rank of literature. XII A BEAVER'S REASON One of our well-known natural historians thinks that there is no difference between a man's reason and a beaver's reason because, he says, when a man builds a dam, he first looks the ground over, and after due deliberation decides upon his plan, and a beaver, he avers, does the same. But the difference is obvious. Beavers, under the same conditions, build the same kind of dams and lodges; and all beavers as a rule do the same. Instinct is uniform in its workings; it runs in a groove. Reason varies endlessly and makes endless mistakes. Men build various kinds of dams and in various kinds of places, with various kinds of material and for various kinds of uses. They exercise individual judgment, they invent new ways and seek new ends, and of course often fail. Every man has his own measure of reason, be it more or less. It is largely personal and original with him, and frequent failure is the penalty he pays for this gift. But the individual beaver has only the inherited intelligence of his kind, with such slight addition as his experience may have given him. He learns to avoid traps, but he does not learn to improve upon his dam or lodge building, because he does not need to; they answer his purpose. If he had new and growing wants and aspirations like man, why, then he would no longer be a beaver. He reacts to outward conditions, where man reflects and takes thought of things. His reason, if we prefer to call it such, is practically inerrant. It is blind, inasmuch as it is unconscious, but it is sure, inasmuch as it is adequate. It is a part of living nature in a sense that man's is not. If it makes a mistake, it is such a mistake as nature makes when, for instance, a hen produces an egg within an egg, or an egg without a yolk, or when more seeds germinate in the soil than can grow into plants.