fæces." 'Hence this becomes afterwards a mark of pleasure in them and in dogs, and in other tailed animals." As for cats being different, "these animals having collar bones use their paws like hands when they suck, which dogs and sheep do not." Why cats purr, is that they draw in their breath, which is a resemblance to their manner of sucking. A smile, as we have seen, is the expression of our first satiety. We jar our teeth always when we hear certain sounds, from our early biting of the cup or glass that was forced to our lips with medicine!

It needs only a very cursory examination of the book to assure us how very similar the grandson is to the grandfather in precisely such like physical moralisations. We have this (p. 46), for example: "Kittens, puppies, young pigs, and probably many other young animals, alternately push with their fore feet against the mammary glands of their mothers, to excite a freer secretion of milk, or to make it flow." This first instinctive serviceable action leads, by mere repetition, to the establishment of that strange custom in cats to pound with their fore paws any soft substance on which they may chance to stand.

This is a perfectly normal specimen of Mr. Darwin's main doctrine in regard to expression. As one sees without difficulty, there may of course be other interpretations of the facts. Most people would be inclined to say that the movement of the paws in sucking was simply an unmotived and spontaneous manifestation of pleasure; but it is at once to be noted that it is the very character distinctive of Mr. Darwin, that he will have no such unmotived action. That there was this pawing on the part of kittens at first was not meaningless to him; it was to push the milk, and hence the subsequent custom. Is this so certain? Had a kitten,

a puppy, or a pig ever so much knowledge in its instinct, to say so, as even blindly, mechanically, to contemplate the effects of a squeeze? Then, do the other animals, dog, pig, etc., like the cat, pound? or why does the cat itself, even while pounding, stick its claws into the soft substance and lift, or even tear it, with them?

Mr. Darwin brings in, precisely in the same sort of way, our old friend the dog who must always turn himself round and round to trample down the imaginary reeds that baulk his couch. It is difficult or impossible actually to enter into the dog's mind to discover why he acts so; and he certainly does not always act so. I am sure I have seen a butcher's dog flop down quite contentedly against the wall at the side of his master's door; and I am also sure that I have seen a grocer's dog similarly sink down without a turn, and equally contentedly, on his master's doorstep. I have likewise seen an old horse on a common turn, and turn again, and yet again, before trusting his flank to the grass. In fact both men and animals find it natural to fall on some facilitating preliminary before coming to an act. Did ever anybody see a man cross a street at right angles-unless he had to look to his footing? Animals necessarily crouch before a spring, just as we take a run before a jump; and that is just what determines one of two dogs who are going to meet, to lie down. So far Mr. Darwin is in accord; but does he not see farther that the latter dog so acts only by the way of playfully seeming surprise, knowing well all the time that there is never a pretence of concealment for either the one or the other?

Why, then, all these elucidatory ambages, seeing that explanation by direct first intentions is much more satisfactory than by any indirect second ones? So it is with the pointer's uplifted paw,-with cats and dogs

covering up their excrement,-rolling themselves on carrion, or scratching themselves, with horses nibbling each other, pawing for the start, etc. In fact, all about the attitudes of dogs and cats, either when in rage or in submission, in joy or in fear, ought perhaps just to be taken directly. If a dog that will not fight throws himself on his back and turns his belly up, I have seen a man, in similar circumstances, act precisely in the same way-whom, in fact, no power could kick up, though it was tried! What need of an ancestor in either case, to such direct expression of such direct feeling? Cowardice, doubtless, so prompted a myriad of years ago; and cowardice, no doubt, will even so prompt a myriad years hence. Nay, for the dog, here is quite another interpretation, on the part of an expert, too:-In Temple Bar for June 1893, at p. 178, occur these words: Fritz, on the contrary, the amber-eyed dachshund, all tail-wagging, and smiles, and saliva, had made himself cheap at once, and had even turned over on his back, inviting friction where he valued it most, before he had known Diana five minutes!"

Such moralisation as this in regard of cat and dog, etc., I suppose we may consider pretty fairly to represent the general spirit of the book. So, in respect to a nod of the head in affirmation, and a shake of it in negation, Mr. Darwin will have, as the first of the former, the child's stoop to its food in acceptance, and equally, as the first of the latter, the child's wrestle back against it in denial. But, really, for explanation in either case, is the roundabout by an ancestor necessary?

Now, I do not think it required of me to go any farther into this species of material. He who opens the book will readily see for himself, in picture and in print, that most of our natural expressions of feeling are all similarly dealt with. I will only name, so far.

in contrast, the explanations in such like references of another school-with the hope that these latter will, on the whole, show as the more satisfactory:

It would be well to resume and treat in a special science-a psychical physiology--the system of internal feeling in its external embodiment of special expression. How it is with the agreeable and the disagreeable, for example, with the symbolical signification of the various colours, tones, odours, flavours, with the reference of anger and courage to the blood and the breast, of thought to the head, of care and anxiety to the deeper vitals, with the production of tears, cries, sighs, laughter, etc. Or how it is that feeling is beneficial, injurious, or even fatal; how cheerfulness pro-. motes health, and apprehension undermines it: how grief in overmeasure, or too sudden, may cause insanity or death; but how the man of stronger character, nevertheless, is much less exposed to such effects than others weaker, inasmuch as he has made his internality much more independent of his externality, and has won for himself a nuch firmer support from within than a more ordinary man, who, poorer in thought and in will, has not the strength to endure the negation of a violent evil suddenly breaking in upon him. Further, how the external embodiment—of inward feeling, that is the objectivisation of it, removes it, cancels it, as we see take place in the making of the affected person laugh, still more in the affected person himself giving way to weeping, sighing, sobbing—the relief of weeping, etc., as it is called generally, indeed, to sheer ejaculations of voice, independent of speech. To bow the head indicates an affirmation, for we signify thereby something of subjection. The bowing of Europeans is only from above: they will not yield the independence of themselves. It is the Oriental who prostrates himself before the superior,

dares not look him in the eye, dares not so maintain his personality before him; while he again, the superior, has the right from above to look the other, his inferior, all over. To shake the head is to gainsay; for we mean to throw into movement thereby, to controvert and reverse. To throw the head up signifies contempt-the lifting of one's self over another. To turn up the nose

To wrinkle the brow is to

is disgust as at a stench. concentrate one's self in wrath. We make a long face when we are deceived in our expectation, for we feel then as though parted (sundered, dissevered). The most expressive movements have their seat in the mouth and its neighbourhood; for from the mouth is speech with its infinite sinuation of the lips. As for the hands, to throw them up over the head when astonished, is in a certain way to try and lift one's self above one's self. To put hand into hand on a promise is a making to be at one. The movement of the lower extremities, too, the gait, is strikingly indicative. One's walk, above all things, must be one of education, cultivation, refinement

-the soul must announce therein its dominion over the

body, the exaltation of reason over sense. But not only refinement and rusticity-also, on the one hand, carelessness, affectedness, conceitedness, hypocriticalness; and, on the other hand, orderliness, unassumingness, sensibleness, simple heartedness: these, too, express themselves in the peculiarity of the walk, and we easily come to distinguish the person and the personality by it.”

At the same

To compare the two modes now before us of looking at expression, is to be struck, on the one hand, with a sense of externality-surface, and, on the other, with a contrasting sense of internality-depth. time those who have hitherto accustomed themselves to the outside only, will feel themselves anywhere but at home, doubtless, when asked to come over to the