On the Specific Constitution of the Brute Mind. 349 



an actual consciousness in the beings or agents from whom it is 

 supposed to emanate, of each particular experience and action of 

 the beings which are the subjects of its operation. That the con* 

 trary may indeed be the case, will become sufficiently evident by 

 reflecting for a moment upon the nature of the influence of one 

 human mind upon another. Every Man is conscious of exercising 

 such an influence ; but he is unconscious of the peculiar modes in 

 which others are affected by it, or the particular actions which 

 in them may be induced by it. This species of operation is more- 

 over manifested according to the law of continuity or affinity ', and 

 according to the strength of the operating influence, and the 

 faculty of reception, mutually, between the respective subjects of 

 Nature : — is it not therefore reasonable that we should expect to 

 find a similar operation of mutual influence and reception esta- 

 blished, according to the law of analogy, between the superior 

 intelligences existing in a more immediate connection with the 

 Deity; and the Kingdoms of Nature? and that this influence 

 would descend into Nature, by proper mediums, and produce 

 those remarkable displays of Power derived from Intelligence, 

 which the non-rational Creatures so strikingly exemplify ? It is 

 moreover consistent with Wisdom that nothing should exist for 

 itself alone, or independantly of things both above and below 

 itself; and thus that the highest orders of existing beings should 

 have an active relation to, and be instrumental in promoting, 

 the extended designs of Universal Creation. Utility is the Law 

 of Life, and Life without Utility is a proposition which is con- 

 tradicted by every thing which surrounds us.* It is impossible 



* Mr. W. S. Mac Leay, in his Horse Entomologies, notices a theory in which 

 the brain of the lower animals is supposed to be acted upon by the volition of 

 the Deity; in connection with which, and as the foundation of the opinion 

 itself, he alludes to the final cause of Creation, — use and instruction to man, — 

 adverted to towards the conclusion of this Essay. On this theory he remarks, 

 " We can perhaps conceive that the Deity should be the cause of their actions ; 

 but what can be their passive principle ? The Deity cannot surely be the per- 

 cipient." This objection, though perfectly valid in respect to the above-men- 

 tioned theory, is inapplicable to the view of the brute nature now attempted 

 to be elucidated, which supposes mediate powers influencing a lower conscious 

 nature. Brutes have their freedom, although it is not an intellectual free- 



