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The real question, however, as to the substantial underlying identity between the language of the lower animals and our own, turns upon that other question whether or no, in spite of an immeasurable difference of degree, the thought and reason of man and of the lower animals is essentially the same. No one will expect a dog to master and express the varied ideas that are incessantly arising in connection with human affairs. He is a pauper as against a millionaire. To ask him to do so would be like giving a streetboy sixpence and telling him to go and buy himself a founder's share in the New River Company. He would not even know what was meant, and even if he did it would take several millions of sixpences to buy one. It is astonishing what a clever workman will do with very modest tools, or again how far a thrifty housewife will make a very small sum of money go, or again in like manner how many ideas an intelligent brute can receive and convey with its very limited vocabulary; but no one will pretend that a dog's intelligence can ever reach the level of a man's. What we do maintain is that, within its own limited range, it is of the same essential character as our own, and that though a dog's ideas in respect of human affairs are both vague and narrow, yet in respect of canine affairs they are precise enough and extensive enough to deserve no other name than thought or reason. We hold moreover that they communicate their ideas in essentially the same manner as we do--that is to say, by the instrumentality of a code of symbols attached to certain states of mind and material objects, in the first instance arbitrarily, but so persistently, that the presentation of the symbol immediately carries with it the idea which it is intended to convey. Animals can thus receive and impart ideas on all that most concerns them. As my great namesake said some two hundred years ago, they know "what's what, and that's as high as metaphysic wit can fly." And they not only know what's what themselves, but can impart to one another any new what's-whatness that they may have acquired, for they are notoriously able to instruct and correct one another.

Sir Roger Casement, of Putumayo atrocities fame, whom I had the pleasure of meeting at Manaos, possessed a most beautiful specimen of the _Macrocerus hyacinthinus_. It was most touching to see the pathetic devotion which existed between master and bird and _vice versa_. Only the people of the hotel where we both stayed did not appreciate the magnificent blue-black visitor, for when its master was out it spent all its time chipping off pieces from tables and chairs, and took the greatest pride and delight in flinging forks, knives and spoons off the dining-room tables, and tearing the menus to strips. The Brazilian waiters, in their caution to maintain their own anatomy intact, did not dare go near it; for the bird, even on hearing remarks made on its behaviour, would let itself down the sides of chairs and defiantly proceed to attack the intruders.

He continued, however, during his reign, to manifest the peaceful, quiet, and serious character which had led him to enter the monastery, and which had probably been strengthened and confirmed by the influences and habits to which he had been accustomed there. He had, however, a very able, energetic, and warlike minister, who managed his affairs with great ability and success for a long course of years. Ethelwolf, in the mean time, leaving public affairs to his minister, continued to devote himself to the pursuits to which his predilections inclined him. He visited monasteries; he cultivated learning; he endowed the Church; he made journeys to Rome. All this time, his kingdom, which had before almost swallowed up the other kingdoms of the Heptarchy, became more and more firmly established, until, at length, the Danes came in, as is described in the last chapter, and brought the whole land into the most extreme and imminent danger. The case did not, however, become absolutely desperate until after Ethelwolf's death, as will be hereafter explained.

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