55 THE FARMER AT HOME. 



BRUTE. A general name for all anknals except mankind. 

 Philosophers have been puzzled about the essential characteristics of 

 brutes, by which they may he distinguished from man. There is a 

 very ingenious treatise in German, published by the late Professor 

 Bergman, entitled, " Researches designed to show what the Brute 

 Animals certainly are not, and also what they probahly are." That 

 they are not machines, he proves with more detail than seems neces- 

 sary for refuting an hypothesis which would equally tend to make us 

 all machines. It is certain, that the half reasoning elephant cannot 

 be deemed a machine by us, from any other consideration than that 

 he goes upon four feet, while we go upon two ; and he might as well 

 take us for mere machines, because we go upon two feet, while he 

 goes upon four. But if animals are not mere machines, what are 

 they ? Manifestly, sensitive beings, with an immaterial principle ; 

 and thinking or reasoning beings, to a certain degree. 



In certain classes of animals, this appears evident to Sir T. Berg- 

 man, who seems to have observed, with great sagacity and attention, 

 their various operations, their ways and means. He thinks it impos- 

 sible to deduce this in any animals, (if we except those of the lowest 

 classes in the gradation of intelligence,) from a general and uniform 

 instinct ; for they accommodate their operations to times and circum- 

 stances. They combine ; they choose their favorable moment, and 

 receive instruction by experience. Many of their operations announce 

 reflection ; the bird repairs a shattered nest, instead of constructing 

 instinctively a new one ; the hen who has been robbed of her eggs, 

 changes her place, in order to lay the remainder with more security ; 

 the cat discovers both care and artifice in concealing her kittens. 

 Again, it is evident that, on many occasions, animals know their faults 

 and mistakes, arid correct them ; they sometimes contrive the most 

 ingenious methods of obtaining their ends, and, when one method 

 fails, have recourse to another ; and they have, without doubt, a kind 

 of language for the mutual communication of their ideas. 



How is all this to be accounted for, (says Bergman,) unless we sup- 

 pose them endowed with the powers of perceiving, thinking, remem- 

 bering, comparing, and judging ? They have these powers, indeed, 

 in a degree inferior to that in which they are possessed by the human 

 species, and form classes below them in the scale of intelligent beings. 

 But still it seems unreasonable to exclude them from the place which 

 the principles of sound philosophy, and facts ascertained by constant 

 observation, assign to them in the great and diversified sphere of life, 

 sensation, and intelligence. He does not, however, consider them as 

 beings whose actions are directed to moral ends ; nor, consequently, 

 as accountable and proper subjects for reward or punishment in a 

 future world. That brutes possess reflection and sentiments, and are 

 susceptible of the kindly, as well as the irascible passions, independ- 

 ently of sexual attachment and natural affection, is evident from the 



