Poisonous fruits are also highly colored; to what end? In Bermuda I saw on low bushes great masses of what they called "pigeon-berries" of a brilliant yellow color and very tempting, yet I was assured they were poisonous. It would be interesting to know if anything eats the red berries of our wild turnip or arum. I doubt if any bird or beast could stand them. Wherefore, then, are they so brightly colored? I am also equally curious to know if anything eats the fruit of the red and white baneberry and the blue cohosh. The seeds of some wild fruit, such as the climbing bitter-sweet, are so soft that it seems impossible they should pass through the gizzard of a bird and not be destroyed. The fruit of the sumac comes the nearest to being a cheat of anything I know of in nature--a collection of seeds covered with a flannel coat with just a perceptible acid taste, and all highly colored. Unless the seed itself is digested, what is there to tempt the bird to devour it, or to reward it for so doing? In the tropics one sees fruits that do not become bright colored on ripening, such as the breadfruit, the custard apple, the naseberry, the mango. And tropical foliage never colors up as does the foliage of northern trees. VI. INSTINCT Many false notions seem to be current in the popular mind about instinct. Apparently, some of our writers on natural history themes would like to discard the word entirely. Now instinct is not opposed to intelligence; it is intelligence of the unlearned, unconscious kind,--the intelligence innate in nature. We use the word to distinguish a gift or faculty which animals possess, and which is independent of instruction and experience, from the mental equipment of man which depends mainly upon instruction and experience. A man has to be taught to do that which the lower animals do from nature. Hence the animals do not progress in knowledge, while man's progress is almost limitless. A man is an animal born again into a higher spiritual plane. He has lost or shed many of his animal instincts in the process, but he has gained the capacity for great and wonderful improvement. Instinct is opposed to reason, to reflection, to thought,--to that kind of intelligence which knows and takes cognizance of itself. Instinct is that lower form of intelligence which acts through the senses,--sense perception, sense association, sense memory,--which we share with the animals, though their eyes and ears and noses are often quicker and keener than ours. Hence the animals know only the present, visible, objective world, while man through his gift of reason and thought knows the inward world of ideas and ideal relations.