The Unknown Guest Part 10

and 'ladder' at his disposal: would he employ them to suggest to me the idea of using them in order to reach the cupboard? Greatly excited, the parrot flapped his wings, bit the bars of his cage, and screamed:

"'Cupboard! Cupboard! Cupboard!'"

"And I got no more out of him that day. The next day, the bird, having received nothing but millet, for which he did not much care, instead of the hemp-seed contained in the cupboard, was in paroxysms of anger; and, after he had made numberless attempts to force open his bars, his attention was at last caught by the ladder and he said:

"'Ladder, climb, cupboard!'"

We have here, as the author remarks, a marvellous intellectual effort. There is an evident a.s.sociation of ideas; cause is linked with effect; and examples such as this lesson appreciably the distance separating our learned horses from their less celebrated brethren. We must admit, however, that this intellectual effort, if we observe, animals a little carefully, is much less uncommon than we think. It surprises us in this case because a special and, when all is said, purely mechanical arrangement of the parrot's organ gives him a human voice. At every moment, I find in my own dog a.s.sociations of ideas no less evident and often more complex. For instance, if he is thirsty, he seeks my eyes and next looks at the tap in the dressing-room, thus showing that he very plainly connects the notions of thirst, running water and human intervention. When I dress to go out, he evidently watches all my movements. While I am lacing my boots, he conscientiously licks my hands, in order that my divinity may be good to him and especially to congratulate me on my capital idea of going out for a const.i.tutional. It is a sort of general and as yet vague approval. Boots promise an excursion out of doors, that is to say, s.p.a.ce, fragrant roads, long gra.s.s full of surprises, corners scented with offal, friendly or tragic encounters and the pursuit of wholly illusory, game. But the fair vision is still in anxious suspense. He does not yet know if he is going with me. His fate is now being decided; and his eyes, melting with anguish, devour my mind. If I buckle on my leather gaiters, it means the sudden and utter extinction, of all that const.i.tutes the joy of life.

They leave not a ray of hope. They herald the hateful, lonely motorcycle, which he cannot keep up with; and he stretches himself sadly in a dark corner, where he goes back to the gloomy dreams of an unoccupied, forsaken dog. But, when I slip my arms into the sleeves of my heavy great-coat, one would think that they were opening the gates of the most dazzling paradise. For this implies the car, the obvious, indubitable motor-car, in other words, the radiant summit of the most superlative delight.

And delirious barks, inordinate bounds, riotous, embarra.s.sing demonstrations of affection greet a happiness which, for all that, is but an immaterial idea, built up of artless memories and ingenuous hopes.

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I mention these matters only because they are quite ordinary and because there is n.o.body who has not made a thousand similar observations. As a rule, we do not notice that these humble manifestations represent sentiments, a.s.sociations of ideas, inferences, deductions, an absolute and altogether human mental effort. They lack only speech; but speech is merely a mechanical accident which reveals the operations of thought more clearly to us. We are amazed that Mohammed or Zarif should recognize the picture of a horse, a donkey, a hat, or a man on horseback, or that they should spontaneously report to their master the little events that happen in the stable; but it is certain that our own dog is incessantly performing a similar work and that his eyes, if we could read them, would tell us a great deal more. The primary miracle of Elberfeld is that the stallions should have been given the means of expressing what they think and feel. It is momentous; but, when closely looked into, it is not incomprehensible. Between the talking horses and my silent dog there is an enormous distance, but not an abyss. I am saying this not to detract from the nature or extent of the prodigy, but to call attention to the fact that the theory of animal intelligence is more justifiable and less fanciful than one is at first inclined to think.

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But the second and greater miracle is that man should have been able to rouse the horse from his immemorial sleep, to fix and direct his attention and to interest him in matters that are more foreign and indifferent to him than the variations of temperature in Sirius or Aldebaran are to us. It really seems, when we consider our preconceived ideas, that there is not in the animal an organic and insurmountable inability to do what man's brain does, a total and irremediable absence of intellectual faculties, but rather a profound lethargy and torpor of those faculties. It lives in a sort of undisturbed stolidity, of nebulous slumber. As Dr. Ochorowicz very justly remarks, "its waking state is very near akin to the state of a man walking in his sleep." Having no notion of s.p.a.ce or time, it spends its life, one may say, in a perpetual dream. It does what is strictly necessary to keep itself alive; and all the rest pa.s.ses over it and does not penetrate at all into its hermetically closed imaginings.

Exceptional circ.u.mstances--some extraordinary need, wish, pa.s.sion or shock--are required to produce what M. Hachet-Souplet calls "the psychic flash" which suddenly thaws and galvanizes its brain, placing it for a minute in the waking state in which the human brain works normally. Nor is this surprising. It does not need that awakening in order to exist; and we know that nature never makes great superfluous efforts.. "The intellect," as Professor Clarapede well says, "appears only as a makeshift, an instrument which betrays that the organism is not adapted to its environment, a mode of expression which reveals a state of impotence."

It is probable that our brain at first suffered from the same lethargy, a condition, for that matter, from which many men have not yet emerged; and it is even more probable that, compared with other modes of existence, with other psychic phenomena, on another plane and in another sphere, the dense sleep in which we move is similar to that in which the lower animals have their being. It also is traversed, with increasing frequency, by psychic flashes of a different order and a different scope.

Seeing, on the one side, the intellectual movement that seems to be spreading among our lesser brothers and, on the other, the ever more constantly repeated manifestations of our subconsciousness, we might even ask ourselves if we have not here, on two different planes, a tension, a parallel pressure, a new desire, a new attempt of the mysterious spiritual force which animates the universe and which seems to be incessantly seeking fresh outlets and fresh conducting rods. Be this as it may, when the flash has pa.s.sed, we behave very much as the animals do: we promptly lapse into the indifferent sleep which suffices also for our miserable ways. We ask no more of it, we do not follow the luminous trail that summons us to an unknown world, we go on turning in our dismal circle, like contented sleep-walkers, while Isis' sistrum rattles without respite to rouse the faithful.

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I repeat, the great miracle of Elberfeld is that of having been able to prolong and reproduce at will those isolated "psychic flashes." The horses, in comparison with the other animals, are here in the state of a man whose subliminal consciousness had gained the upper hand. That man would lead a higher existence, in an almost immaterial atmosphere, of which the phenomena of metaphysics, sparks falling from a region which we shall perhaps one day reach, sometimes give us an uncertain and fleeting glimpse. Our intelligence, which is really lethargy and which keeps us imprisoned in a little hollow of s.p.a.ce and time, would there be replaced by intuition, or rather by a sort of imminent knowledge which would forthwith make us sharers in all that is known to a universe which perhaps knows all things.

Unfortunately, we have not, or at least, unlike the horses, we are not acquainted with a superior being who interests himself in us and helps us to throw off our torpor. We have to become our own G.o.d, to rise above ourselves and to keep ourselves raised by our unaided strength. It is almost certain that the horse would never have come out of his nebulous sphere without man's a.s.sistance; but it is not forbidden to hope that man, with no other help than his own courage and high purpose, may yet succeed in breaking through the sleep that cramps him and blinds him.

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To come back then to our horses and to the main point, which is the isolated "psychic flash," it is admitted that they know the values of figures, that they can distinguish and identify smells, colours, forms, objects and even graphic reproductions of those objects. They also understand a large number of words, including some of which they were, never taught the meaning, but which they picked up as they went along by hearing them spoken around them.

They have learnt, with the a.s.sistance of an exceedingly complicated alphabet, to reproduce the words, thanks to which they manage to convey impressions, sensations, wishes, a.s.sociations of ideas, observations and even spontaneous reflections. It has been held that all this implies real acts of intelligence. It is, in fact, often very difficult to decide exactly how far it is intelligence and how far memory, instinct, imitative genius, obedience or mechanical impulse, the effects of training, or happy coincidences.

There are cases, however, which admit of little or no hesitation.

I give a few.

One day Krall and his collaborator, Dr. Scholler, thought that they would try and teach Mohammed to express himself in speech.

The horse, a docile and eager pupil, made touching and fruitless efforts to reproduce human sounds. Suddenly, he stopped and, in his strange phonetic spelling, declared, by striking his foot on the spring-board:

"Ig hb kein gud Sdim. I have not a good voice."

Observing that he did not open his mouth, they strove to make him understand, by the example of a dog, with pictures, and so on, that, in order to speak, it is necessary to separate the jaws.

They next asked him:

"What must you do to speak?"

He replied, by striking with his foot:

"Open mouth."

"Why don't you open yours?"

"Weil kan nigd: because I can't."

A few days after, Zarif was asked how he talks to Mohammed.

"Mit Munt: with mouth."

"Why don't you tell me that with your mouth?"

"Weil ig kein Stim hbe: because I have no voice." Does not this answer, as Krall remarks, allow us to suppose that he has other means than speech of conversing with his stable-companion?

In the course of another lesson, Mohammed was shown the portrait of a young girl whom he did not know.

"What's that?" asked his master.

"Metgen: a girl?"

On the black-board:

"Why is it a girl?"

"Weil lang Hr hd: because she has long hair."

"And what has she not?"

"Moustache."

They next produced the likeness of man with no moustache.

"What's this?"

"Why is it a man?"

"Weil kurz Hr hd: because he has short hair."

I could multiply these examples indefinitely by drawing on the voluminous Elberfeld minutes, which, I may say in pa.s.sing, have the convincing force of photographic records. All this, it must be agreed, is unexpected and disconcerting, had never been foreseen or suspected and may be regarded as one of the strangest prodigies, one of the most stupefying revelations that have taken place since man has dwelt in this world of riddles, Nevertheless, by reflecting, by comparing, by investigating, by regarding certain forgotten or neglected landmarks and starting-points, by taking into consideration the thousand imperceptible gradations between the greatest and the least, the highest and the lowest, it is still possible to explain, admit and understand. We can, if it comes to that, imagine that, in his secret self, in his tragic silence, our dog also makes similar remarks and reflections. Once again, the miraculous bridge which, in this instance, spans the gulf between the animal and man is much more the expression of thought than thought itself. We may go further and grant that certain elementary calculations, such as little additions, little subtractions of one or two figures, are, after all, conceivable; and I, for my part, am inclined to believe that the horse really executes them. But where we get out of our depth, where we enter into the realm of pure enchantment is when it becomes a matter of mathematical operations on a large scale, notably of the finding of roots. We know, for instance, that the extraction of the fourth root of a number of six figures calls for eighteen multiplications, ten subtractions and three divisions and that the horse does thirty-one sums in five or six seconds, that is to say, during the brief, careless glance which he gives at the black-board on which the problem is inscribed, as though the answer came to him intuitively and instantaneously.

Still, if we admit the theory of intelligence, we must also admit that the horse knows what he is doing, since it is not until after learning what a squared number or a square root means that he appears to understand or that, at any rate, he gradually works out correctly the ever more complicated calculations required of him. It is not possible to give here the details of this instruction, which was astonishingly rapid. The reader will find them on pages 117 et seq. of Krall's book, Denkende Tiere. Krall begins by explaining to Mohammed that 2 squared is equal to 2 X 2 = 4; that 2 cubed is equal to 2 X 2 X 2 = 6; that 2 is the square root of 4; and so on. In short, the explanations and demonstrations are absolutely similar to those which one would give to an extremely intelligent child, with this difference, that the horse is much more attentive than the child and that, thanks to his extraordinary memory, he never forgets what he appears to have understood. Let us add, to complete the magical and incredible character of the phenomenon that, according to Krall's own statement, the horse was not taught beyond the point of extracting the square root of the number 144 and that he spontaneously invented the manner of extracting all the others.

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Must we once more repeat, in connection with these startling performances, that those who speak of audible or visible signals, of telegraphy and wireless telegraphy, of expedients, trickery or deceit, are speaking of what they do not know and of what they have not seen? There is but one reply to be made to any one who honestly refuses to believe:

"Go to Elberfeld---the problem is sufficiently important, sufficiently big with consequences to make the journey worth while--and, behind closed doors, alone with the horse, in the absolute solitude and silence of the stable, set Mohammed to extract half-a dozen roots which, like that which I have mentioned, require thirty-one operations. You must yourself be ignorant of the solutions, so as to do away with any transmission of unconscious thought. If he then gives you, one after the other, five or six correct solutions, as he did to me and many others, you will not go away with the conviction that the animal is able by its intelligence to extract those roots, because that conviction would upset too thoroughly the greater part of the certainties on which your life is based; but you will, at any rate, be persuaded that you have been for a few minutes in the presence of one of the greatest and strangest riddles that can disturb the mind of man; and it is always a good and salutary thing to come into contact with emotions of this order."

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Truth to say, the theory of intelligence in the animal would be so extraordinary as to be almost untenable. If we are determined, at whatever cost, to pin our faith to it, we are bound to call in the aid of other ideas, to appeal, for instance, to the extremely mysterious and essentially uncomprehended and incomprehensible nature of numbers. It is almost certain that the science of mathematics lies outside the intelligence. It forms a mechanical and abstract whole, more spiritual than material and more material than spiritual, visible only through its shadow and yet const.i.tuting the most immovable of the realities that govern the universe. From first to last it declares itself a very strange force and, as it were, the sovereign of another element than that which nourishes our brain. Secret, indifferent, imperious and implacable, it subjugates and oppresses us from a great height or a great depth, in any case, from very far, without telling us why. One might say that figures place those who handle them in a special condition. They draw the cabalistic circle around their victim. Henceforth, he is no longer his own master, he renounces his liberty, he is literally "possessed" by the powers which he invokes. He is dragged he knows not whither, into a formless, boundless immensity, subject to laws that have nothing human about them, in which each of those lively and tyrannical little signs which move and dance in their thousands under the pen represents nameless, but eternal, invincible and inevitable verities. We think that we are directing them and they enslave us. We become weary and breathless following them into their uninhabitable s.p.a.ces. When we touch them, we let loose a force which we are no longer able to control. They do with us what they will and always end by hurling us, blinded and benumbed, into blank infinity or upon a wall of ice against which every effort of our mind and will is shattered.