Ways of Nature

by John Burroughs

But how blind this intelligence is at times, or how wanting in judgment, may be seen when it tries to develop a callosity upon the foot as a result of the friction of the shoe, and overdoes the matter and produces the corn. The corn is a physiological blunder. Or see an unexpected manifestation of this intelligence when we cut off the central and leading shoot of a spruce or of a pine tree, and straightway one of the lateral and horizontal branches rises up, takes the place of the lost leader, and carries the tree upward; or in the roots of a tree working their way through the ground much like molten metal, parting and uniting, taking the form of whatever object they touch, shaping themselves to the rock, flowing into its seams, the better to get a grip upon the earth and thus maintain an upright position.

In the animal world this foresight becomes psychic intelligence, developing in man the highest form of all, reasoned intelligence. When an animal solves a new problem or meets a new condition as effectually as the tree or the body does in the cases I have just cited, we are wont to ascribe to it powers of reason. Reason we may call it, but it is reason not its own.

This universal or cosmic intelligence makes up by far the greater part of what animals know. The domestic animals, such as the dog, that have long been under the tutelage of man, of course show more independent power of thought than the uneducated beasts of the fields and woods.

The plant is wise in all ways to reproduce and perpetuate itself; see the many ingenious devices for scattering seed. In the animal world this intelligence is most keen and active in the same direction. The wit of the animal comes out most clearly in looking out for its food and safety. We are often ready to ascribe reason to it in feats shown in these directions.

In man alone does this universal intelligence or mind-stuff reach out beyond these primary needs and become aware of itself. What the plant or the animal does without thought or rule, man takes thought about. He considers his ways, I noticed that the scallops in the shallow water on the beach had the power to anchor themselves to stones or to some other object, by putting out a little tough but elastic cable from near the hinge, and that they did so when the water was rough; but I could not look upon It as an act of conscious or individual intelligence on the part of the bivalve. It was as much an act of the general intelligence to which I refer as was its hinge or its form. But when the sailor anchors his ship, that is another matter. He thinks about it, he reasons from cause to effect, he sees the storm coming, he has a fund of experience, and his act is a special individual act.

The muskrat builds its house instinctively, and all muskrats build alike. Man builds his house from reason and forethought. Savages build as nearly alike as the animals, but civilized man shows an endless variety. The higher the intelligence, the greater the diversity.

The sitting bird that is so solicitous to keep its eggs warm, or to feed and defend its young, probably shows no more independent and individual intelligence than the plant that strives so hard to mature and scatter its seed. A plant will grow toward the light; a tree will try to get from under another tree that overshadows it; a willow will run its roots toward the water: but these acts are the results of external stimuli alone.

When I go to pass the winter in a warmer climate, the act is the result of calculation and of weighing pros and cons. I can go, of I can refrain from going. Not so with the migrating birds. Nature plans and thinks for them; it is not an individual act on the part of each; it is a race instinct: they must go; the life of the race demands it. Or when the old goose covers up her nest, or the rabbit covers her young with a blanket of hair and grass of her own weaving, I do not look upon these things as independent acts of intelligence: it is the cunning of nature; it is a race instinct.

Animals, on the whole, know what is necessary for them to know—what the conditions of life have taught their ancestors through countless generations. It is very important, for instance, that amphibians shall have some sense that shall guide them to the water; and they have such a sense. It is said that young turtles and crocodiles put down anywhere will turn instantly toward the nearest water. It is certain that the beasts of the field have such a sense much more fully developed than has man. It is of vital importance that birds should know how to fly, how to build their nests, how to find their proper food, and when and where to migrate, without instruction or example, otherwise the race might become extinct.

Richard Jefferies says that most birds'-nests need a structure around them like a cage to keep the young from falling out or from leaving the nest prematurely. Now, if such a structure were needed, either the race of birds would have failed, or the structure would have been added. Since neither has happened, we are safe in concluding it is not needed.