Animals do not have general ideas; they receive impressions through their various senses, to which they respond. I recently read in manuscript a very clear and concise paper on the subject of animal thinking compared with that of man, in which the writer says: "There is a rudimentary abstraction before language. 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." It is at this point, I think, that the writer referred to goes wrong. The animal has no idea at all about what is good to eat and what is not good; it is guided entirely by its senses. It reacts to the stimuli that reach it through the sight or smell, usually the latter. There is no mental process at all in the matter, not the most rudimentary; there is simple reaction to stimuli, as strictly so as when we sneeze on taking snuff. Man alone has ideas of what is good to eat and what is not good. When a fox prowls about a farmhouse, he has no general idea that there are eatable things there, as the essayist above referred to alleges. He is simply following his nose; he smells something to which he responds. We think for him when we attribute to him general ideas of what he is likely to find at the farmhouse. But when a man goes to a restaurant, he follows an idea and not his nose, he compares the different viands in his mind, and often decides beforehand what he will have. There is no agreement in the two cases at all. If, when the bird chooses the site for its nest, or the chipmunk or the woodchuck the place for its hole, or the beaver the spot for its dam, we make these animals think, compare, weigh, we are simply putting ourselves in their place and making them do as we would do under like conditions. Animal life parallels human life at many points, but it is in another plane. Something guides the lower animals, but it is not thought; something restrains them, but it is not judgment; they are provident without prudence; they are active without industry; they are skillful without practice; they are wise without knowledge; they are rational without reason; they are deceptive without guile. They cross seas without a compass, they return home without guidance, they communicate without language, their flocks act as a unit without signals or leaders. When they are joyful, they sing or they play; when they are distressed, they moan or they cry; when they are jealous, they bite or they claw, or they strike or they gore,--and yet I do not suppose they experience the emotions of joy or sorrow, or anger or love, as we do, because these feelings in them do not involve reflection, memory, and what we call the higher nature, as with us.